AN

EXPOSITION,

WITH

PRACTICAL. OBSERVATIOirS,

UPON TfiE

HISTOBICAL BOOKS

OP THE

OLD TESTAMENT,

'■My'iiSfAjt

THE

PREFACE

TO THE

HISTORICAL BOOKS.

I"'HIS methodized and practical exposition of the Historical Books ventures abroad, with fear and -■- trembling, in the same plain and homely dress with the former, on the Pentateuch: omari res ipsa negut, contenta doceri — The subject requires no ornament, to have it afifirehended is all. But I trust, through grace, it proceeds from the same honest design, that is, to promote the knowledge of the scripture, in order to the reforming of men's hearts and lives. If I may but be instrumental to make my readers wise and good, wiser and better, more watchful against sin, and more careful of their duty botn to God and man, and, in order to that, more in love with the word and law of God, I have all I desire, all I aim at. May he that ministereth seed to the sower, multifily the seed sown, by increasing the fruita of righteousness, 2 Cor. 9. 10.

It is the history of the Jewish Church and Nation, from their first settlement in the promised land, after their four hundred and thirty years' bondage in Egypt, and their forty years' wandering in the wilderness, to their re-settlement there, after their seventy years' captivity m Babvlon—from Joshua to Nehemiah. The five books of Moses were taken up more with their laws, institutes, and charters; but all these books are purely historical, and in that way of writing, a great deal of very valuable learning and wisdom has been conveyed from one generation to another.

The chronology of this history, and the ascertaining of the times when the several events contained in it, happened, would very much illustrate the history, and add to the brightness of it; it is therefore well worthy the search of the curious and ingenious, and they may find both pleasure and profit in perusing the labours of many learned men who have directed their studies that wav. I confess I could willingly have entertained myself and reader, in this preface, with a calculation of'the times through which this history passes; but! consider, that such a babe in knowledge as I am, could not pretend either to add to, or correct what has been done by so many great writers, much less to decide the controversies that have been agitated among them. I had indeed some thoughts of consulting my worthy and ever-honoured friend Mr. Tallents of Shrewsburj-, the learned author of the View of Universal History, and to have begged some advice and assistance from him in methodizing the contents of this history; but in the very week in which I put my last hand to this part, it pleased God to put an end to his useful life, (and useful it was to the last,) and to call him to his rest in the eighty-ninth year of his age: so that purpose was broken off, that thought of my heart. But that elaborate performance of his, commonly called

great'

As ' " ' large

concerning'

of them, which are sufficient to silence the atheists and antiscripturists, and roll away froni the sacred • records all the reproach of contradiction and inconsistency with themselves; for to do that, it is enough to show that the difference may be accommodated either this way or that, when at the same time one cannot satisfy one's self which way is the right.

But it is well that these are things about which we may verj' safely and very comfortably be ignorant uud un;c:;"lvcd, ^^/hat c"r!ce'^-e '"'"' t^oivoi-inn^ is nloin pnnucrTi. qnH we nepd not nerplex ourselves about the niceties of chronology, genealogy, or chorogfaphy. At least, my undertaking leads me not into those labyrinths. What is profitable for doctrine, for reproof, for correction, and for instruction in righteousness, is what I intend to observe; and I would endeavour to open what is dark and hard to be understood, only in order to that. Every author must be taken in his way of writing; the sacred penmen, as they have not left us formal systems, so they have not left us formal annals, but usefiil narra-ti\ es of things proper for our direction in the way of duty, which some great judges of common writers have thought to be the most pleasant and profitable histories, and most likely to answer the end. The word of God, manifestis fiascit, obscuris exercet, (Aug. in Joh. Tract. 45.) as one of the Ancients expresses it, that is, it has enough in it that is easy, to nourish the meanest to life eternal, yet enough that is difficult, to try the industry and humility of the greatest.

There are several things which should recommend this part of sacred -writ to our diligent and constant search.

I. That it is history; and therefore entertaining and very pleasant, edifying, and very serviceable to the conduct of human life. It gratifies the inquisitive with the knowledge of that which the most intense speculation could not discover any other way. By a retirement into ourselves, and a serious contemplation of the objects we are surrounded with, close reasoning may advance many excellent truths without being beholden to any other. But for the knowledge of past events, we are entirely indebted

(and must be so) to the reports and records of others. A notion or hypothesis of a man's own framing may gain him the reputation of a wit, but a history of a man's own framing will lay him under the reproach of a cheat, any fiirther than as it respects that which he himself is an eye or ear witness of. How much are we indebted then to the divine wisdom and goodness for these writings, whicli have made things so long since past as familiar to us as any of the occurrences of the age and place we live in!

History is so edifying, that parables and apologues have been invented to makeup the deficiencies of it, for our instruction concerning good and evil; and whatever may be said of other history, we are sure that in this history there is no matter of fact recorded, but what has its use, and will help either to ex pound God's providence or guide man's prudence.

II. That it is true histoiy, and what we may rely upon the credit of, and need not fear being deceived in That which the heathens reckoned temfius aSuKor, that is, which they knew nothing at all of, and ter'fius /uvStKov, that is, the account of which was wholly fabulous, is to us temfius Uofunov, that is, what we have ? ntiost authentic account of. The Greeks were with them the most celebrated historians, and vet their successors in learning and dominion, the Romans, put them into no good name for their credibility, witness that of the poet: Et quicquid Graecia mendax audet in Historia — All that lying Greece has dared to record, Juv. Sat 10. But the history which vwe have before us, is of undoubted certainty, and no cunningly-devised fable. To be well assured of this is a great satisfaction, especially since we meet with so many things in it truly miraculous, and many more great and marvellous.

III. That it Wancient history, far more ancient than was ever pretended to come from any other hand. Homer, the most ancient genuine heathen writer now entirely extant, is reckoned to have lived at the beginning of the Olympiads, near the time when it is computed that the city of Rome was founded by Romulus, which was but about the reign of Hezekiah king of Judah. And his writings pretend not to be historical, but poetical fiction all over: rhapsodies indeed they are, and the very Alcoran of Pae:anism.

The most ancient authentic historians now extant are Herodotus and Thucydides, who were contem-porai-ies with the latest of our historians, Ezra and Nehemiah, and could not write with any certainty of events much before their own time. The obscurity, deficiency, and uncertainty, of all ancient history, except that which we find in the scripture, is abundantly made, out by the learned Bishop Stil-lingfleet, in that most useful Book, his Origines Sacrse; Lib. 1. Let the antiquity of this history not only recommend it to the curious, but recommend to us all that way of religion it directs us in, as the good old way, in which if we walk, we shall Jind rest to our souls, Jer. 6. 16.

IV. That it is church history, the history of the Jewish Church, that sacred society, incoi-porated for religion, and the custody of the oracles and ordinances of God, by a charter under the broad seal of heaven, a covenant confirmed by miracles. Many great and mighty nations there were at this time in the world, celebrated, it is likely, for wisdom, and learning, and valoui-, illustrious men, and illustrious actions; yet the records of them are all lost, either in silence or fables, while that little inconsiderable nation of the Jews, that dwelt alone, and ivas not reckoned among the riations. Numb. 23. 9. makes so greit a figure in the best known, most ancient, and most lasting, of all histories; while no notice is taken in it, of the affairs of other nations, except only as they fall in with the affairs of the Jews; for the Lord's fiortion is his fieofile, Jacob is the lot of his inheritance, Deut. 32. 8, 9. Such a concern has God for his church in every age, and so dear have its interests been to him; let them therefore be so to us, that we may be followers of him as dear children.

V. That it is a divine history, given by inspiration of God, and a part of that blessed book which is to be the standing rule of our faith and practice. And we are not to think it a part of it which might have been spared, or which we may now pass over, or cast a careless eye upon, as if it were indifferent whether we read it or no, but we are to read it as a sacred record, preserved for our benefit on whom the aids of the world are come.

1. This histoiy is of great use for the understanding of some other parts of the Old Testament. The account we have here of David's life and reign, and especially of his troubles, is a key to many of his Psalms. And much light is given to most of the prophecies by these histories.

2. Though we have not altogether so many types of Christ here, as we had in the history of the law il Moses, vet even herewe meetwith divers who were figures of Him that was to come, such as Joshua, Samson, Solomon, Cyrus, but especially David, whose kingdom was typical of the kingaom of the Mes-

.siah and the covenant of royalty made with him, a dark representation of the covenant of redemption made with the eternal Word; nor know we how to call Christ the son of David, unless we be acquamted withthishistory; nor how to receive it that John Baptist was the Ellas that was to come. Matt. 11. 14.

3. The state of the Jewish Church, which is here set before us, was typical of the Gospel Church, and the state of that in the days of the Messiah; and as the firofihecies which related to it, looked further to the latter days, so did the histories of it; and still these things happened to them for ensamfiles, 1 Cor. 10. 11. By the tenor of this history we are given to understand these three things concerning the church; for the thing that hath been, is that which shall be, Eccl. 1. 9. (1.) That we are not to expect the perf^ect purity and unity of the church in this world, and therefore not to be stumbled, though we are grieved, at its corruptions, distempers, and divisions; not to think it strange concerning them, as though some strange thing happened, much less to think the worse of its laws and constitutions for the sake of them, or to despair of its pei-petuity. What wretched stains of idolatry, impiety, and immorality, ayjpear on the Jewish Church; and what a woful breach was there between Judah and Ephraim, yet God took them (as I may say) with all their faults, and never wholly rejected them, till they rejected tne Messiah. Israel hath not been forsaken, nor Judah, of her God, though their land was filled with sin against the Holy One of Israel, Jer. 51. 5. (2.) That we are not to expect the constant tranquillity and prosperity of the church. It was then often oppressed and afflicted from its youth, had its years of servitude, as well as its days of triumph, was often obscured, diminished, impoverished, and brought low; and yet still God secured to himself a remnant, a holy seed, which was the substance thereof, Isa. 6. 13. Let us not then be surprised to see the Gospel-Church sometimes under hatches, and driven into the wilderness, and the gates of hell prevailing far against it. (3.) That yet we need not fear the utter extirpation of it. The Gospel-Church is called, the Israel of God, Gal. 6. 16. and the Jerusalem whicnis above. Gal. 4. 26. the heavenly Jerusalem: for as Israel after the flesh, and the Jerusalem that then was, by the wonderful care of the divine Providence, outrode all the storms with which they were

tossed and threatened, and continued in being till they were made to resign all their honours to the Gospel-Church, which they were the figures of; so shall that also, notwithstanding all its shocks, be preserved, till the mystery of God shall be finished, and the kingdom of Grace shall have its perfection in the kingdom of Glory.

4 This history is of great use to us for our direction in the way of our duty; it was written for our learning, that we may see the evil we should avoid, and be armed against it, and the good we should do, and be quickened to it. Though they are generally judges, and kings, and great men, whose lives are here written, yet in them, even those of the meanest rank may see the defoi-mity of sin, and hate it, and the beauty of holiness, and be in love with it; nay, the greater the person is, the more evident are both these; for if the great be good, it is their goodness that makes their greatness honourable; if bad, their greatness does but make their badness the more shameful. The failings even of good people are also recorded here for our admonition, that he who thinks he stands, may take heed lest he fall; and that he who has fallen, may not despair of forgiveness, if he recover himself by repentance.

5. This history, as it shows what God requires of us, so it shows what we may expect from his providence, especially concerning states and kingdoms. By the dealings of God with the Jewish nation, it appears that as nations are, so they must expect to fare; that while princes and people serve the interests of God's kingdom among men, he will secure and advance their interests; but that when they shake off his government, and rebel against him, they can look for no other than an inundation of judgments. It was so all along with Israel; while they kept close to God, they prospered; when they forsook him, every thing went cross. That great man. Archbishop Tillotson, f Vol. I. Serm. 3. on Prov. 14. 34.) suggests. That though as to particular persons, the providences of God are promiscuously administered in this world, because there is another world of rewards and punishments for them, yet it is not so with nations as such, but national virtues are ordinarily rewarded with temporal blessings, and national sins punished with temporal judgments; because, as he says, public bodies and communities of men, as such, can be rewarded and punished only in this world, for in the next they will all be dissolved. So plainly are God's ways of disposing kingdoms laid before us in the glass of this history, that I could wish christian statesmen would think themselves as much concerned as preachers, to acquaint themselves with it; they miglit fetch as good maxims of state and rules of policy from this as from the best of the Greek and Roman historians. We are blessed (as the Jews were) witii a divine revelation, and make a national profession of religion and relation to God, and therefore are to look upon ourselves as in a peculiar manner under a divine regimen, so that the things which happened to them, were designed for ensamples to us.

I cannot pretend to write for great ones. But if what is here done, may be delightful to any in reading, and helpful in understanding and improving, this sacred history, and governing themselves by the dictates of it, let God have all the glory, and let all the rivers return to the ocean from whence they came. When I look back on what is done, I see nothing to boast of, but a great deal to be ashamed of; and when I look forward on what is to be done, I see nothing in myself to trust to for the doing of it; I have no sufficiency of my own, but by the grace of God, I am what I am, and that grace shall, I trust, be sufficient for me. Surely in the Lord have I righteousness and strength. That blessed s^;;^cj«^/a, which the apostle speaks of, Phil. 1. 19. that continual supply or communication of the Spirit of Jesus Christ, is what we may in faith pray for, and depend upon, to furnish us for every good word and work.

The pleasantness of the study has drawn me on to the writing of this, and the candour with which my friends have been pleased to receive my poor endeavours on the Pentateuch, encourages me to publish it; it is done according to the best of my skill, not without some care and application of mind, in the same method and manner with that; I wish I could have done it in less compass, that it might have been more within the reach of the fioor of the flock. But then it would not have been so plain and full as I desire it may be for the benefit of the lambs of the flock; Brevis esse laboro, obscurus fio — Labouring to be concise, I become obscure.

With an humble submission to the divine providence and its disposals, and a humble reliance on the divine grace and its conduct and operation, I purpose still to proceed, as I have time, in this work. Two volumes more will, if God permit, conclude the Old Testament; and then, if my friends encourage me, and God spare me, and enable me for it, I intend to go on to the New Testament. For though many have taken in hand to set forth in order a declaration of those parts of scripture which are yet before us, (Luke 1. 1.) whose works firaise them in the gates, and are likely to outlive mine, yet while the subject is really so copious as it is, and the manner of handling it may possibly be so various, and while one book comes into the hands of some, and another into the hands of others, and all concur in the same design to advance the common interests of Christ's kingdom, the common faith once delivered to the saints, and the common salvation of precious souls; (Tit. 1. 4. Jude 3.) I hope store, of this kind, will be thought no sore. I make bold to mention my purpose to proceed thus publicly, in hopes I may have the advice of my friends in it, and their prayers for me, that I may be made more ready and mighty in the scrifitures, that understanding and utterance may be given to me, that I may obtain of the Lord Jesus, to be found \iis faithful servant, who am less than the least of all that call him Master.

M. H.

Chester, June 2, 1708,

AN

EXPOSITION,

WITH

PRACTICAL OBSERVATIONS, UPON THE BOOK OF

JOSHUA.

I We have now before us, the history of the Jewish nation, in this book, and those that follow it to the end of the book of Esther. These books, to the end of the books of the Kings, the Jewish writers call, the first book of the firofihets, to bring them within the distribution of the books of the Old Testament, into the law, the prophets, and the Chetubim, or Hagiographa, Luke 24. 44. The rest they make part of the Hagiographa. For though history is their subject, it is justly supposed that prophets were their penmen: to those books that are purely and properly /iro/ihetical the name of the prophet is prefixed, because the credibility of the prophecies depended much upon the character of the prophets; but these historical books, it is probable, were collections of the authentic records of the nation, which some of the prophets (the Jewish Church was for many ages more or less continually blessed with such) were divinely directed and helped to put together for the service of the Church to the end of the world; as their other officers, so their Historiographers, had their authority/rowz

Heaven. It should seem that though the substance of the several histories was written when the

events were fresh in memory, and written under a divine direction, yet that under the same direction, they were put into the form in which we now have them, by some other hand, long afterward probably, all by the same hand, or about the same time. The grounds of the conjecture are, ll Because former writings are so often referred to, as the Book of Jasher, Josh. 10. 13. and 2 Sam. 1. 18. and the Chronicles of the kings of Israel and Judah often; and the books of Gad, Nathan, and Iddo. 2. Because the days when the things were done, are spoken of sometimes as days long since passed; as 1 Sam. 9. 9, He that is now called a profihet, ivas then called a seer. And 3. Because we so often read of things remaining unto this day, as stones. Josh. 4. 9.—7. 26.—8. 29.—10. 27. 1 Sam. 6.18. . Names of places. Josh. 5. 9.-7. 26. Judg. 1. 26.—15. 19.—18. 12. 2 Kings 14. 7. Rights and possessions, Judg. 1. 21. 1 Sam. 27. 6. Customs and usages, 1 Sam. 5. 5. 2 Kings 17. 41. Which clauses have been since added to the history by the inspired collectors, for the confirmation and illustration of it to those of their own age. And if one may offer a mere conjecture, it is not unlikely that the historical books to the end of the Kings were put together by Jeremiah the prophet a httle before the captivity, for it is said of Ziklag, 1 Sam. 27. 6. it pertains to the kings of Judah (which style began after Solomon, and ended in the captivity) unto this day: And it is still more probable that those which follow, were put together by Ezra the scribe, some time after the captivity. However, though we are in the dark concerning their authors, we are in no doubt concerning their authority; they were a part of the oracles of God, which were committed to the Jews, and were so

received and referred to by our Saviour and the apostles. In the five books of Moses we had a

very full account of the rise, advance, and constitution, of the Old Testament Church, the family out of which it was raised, the promise, that great charter by which it was incorporated, the jniracles by WiiiCii it Wcia Luilt'Up, Qiiu uii^ lavva aiid oiuiiiaiicca by wiiicli it was CO be governed. From which one would conceive an expectation of its character and state very different from what we find in this history. A nation that had statutes and judgments so righteous, one would think, should have been very holy; and that had promises so rich, should have been very happy. But, alas! a great part of the history is a melancholy representation of their sins and miseries, for the law made nothing fierfect; that was to be done by the bringing in of a better hope. And yet if we compare the history ot the Christian Church with its constitution, we shall find the same cause for wonder, so many have been its errors and corruptions; for neither does the Gospel make any thing perfect in this world, but leaves us still in the expectation of a better hope in the future state. n. We have next before us the book of Joshua, so called, perhaps, not because it was written by him, for that is uncertain. However that be, it is written concerning him, and if any Dr. Lightfoot thinks other wrote it, it was collected out of his journals, or memoirs. It contains the it.*^ Bishop^Patrick°is history of Israel under the command and government of Joshua, how he pre-ciear that Joshua wrote sided as general of their armies, 1. In their entrance into Canaan, ch. 9--'5. it himself. 2. In their conquest of Canaan, ch. 6 • • 12. 3. In the distribution of the land of

Canaan among the tribes of Israel, ch. 13 •• 21. 4. In the settlement and establishment of religion among them, ch. 22 ' • 24. In all which he was a great example of wisdom, courage, fidelity, and piety, to all that are in places of public trust But that is not all the use that

JOSHUA, 1.

IS to be made of this history; we may see in it, (1.) 3Iuch of God and his providence; his power In the kingdom of nature; his justice in punishing the Canaanites when the measure of their iniquity nvaa full; his faithfulness to his covenant with the patriarchs; and his kindness to his people Israel, notwithstanding their provocations. We may see him as the Lord of Hosts determining the issues of war, and as the Director of the lot, determining the bounds of men^s habitations. (2.) Much of Christ and his ^race. Though Joshua is not expressly mentioned in the New Testament as a type ot Christ, yet all agree that he was a very eminent one. He bore our Sa\ iour's name, as did also another type ol him, Joshua the High Priest, Zech. 6. 11, 12. The LXX. giving the name of Joshua a Greek termination, call him all along, 'Uo-s?, Jesus, and so he is called. Acts 7. 45. and Heb. 4. 8. Justin Martyr, one of the first writers of the Christian Church, {Dialog, cum Tryfih. fi. mihi 300) makes that promise, Exod. 23. 20, Mine angel shall bring thee into the place I have prepared, to point at Joshua; and these words. My name is in him, to refer to this, that his name should be the same with that of the Messiah; it signifies. He shall save. Joshua saves God's people from the Canaanites; our Lord Jesus saves them from their sins. Christ, as Joshua, is the Captain of our Salvation, a Leader and Comniander of the peqple, to tread Satan under their feet, and to put them in possession of the heavenly Canaan, and to gtve them rest, which (it is said, Heb. 4. 8.) Joshua did not.

JOSHUA, I.

CHAP. I.

The book begins with the history, not of Joshua's life, (many remarkable passages of that we had before in the books of Moses,) but of his reign and government. In this chapter, I. God appoints him in the stead of Moses, gives him an ample commission, full instructions, and great encouragements, v. 1..9. II. He accepts the government, and addresses himself immediately to the business of it, giving orders to the officers of tlie people in general, v. 10, 11. And particularly to the two tribes and a half, v. 12.. 15. III. The people agree to it, and take an oath of fealty to him, v. 16.. 18. A reign which thus began with God, could not but be honourable to the prince, and comfortable to the subject. The last words of Moses are still verified, Happy art thou, 0 Israel ! who is like unto thee, 0 people ? Deut. 33. 'J9.

NOW after the death of Moses the servant of the Lord, it came to pass, that the Lord spake unto Joshua the son of Nun, Moses' minister, saying, 2. Moses my servant is dead*, now therefore arise, go over this Jordan, thou, and all this people, unto the land which I do give to them, even to the children of Israel. 3. Every place that the sole of your foot shall tread upon, that have 1 given unto you, as [ said unto Moses. 4. From the wilderness and this Lebanon, even unto the great river, the river Euphrates, all the land of the Hittites, and unto the great sea toward the going down of the sun, shall be your coast. 5. T^here shall not any man be able to stand before thee all the days of thy life: as 1 was with Moses, so I will be with thee: 1 will not fail thee, nor forsake thee. 6. Be strong and of a good courage ; for unto this people shaltthou divide for an inheritance the land, which I sware unto their fathers to give them. 7. Only be thou strong and very courageous, that thou mayest observe to do according to all the law which Moses my servant commanded thee : turn not from it tb Ac right hand or to the left, that thou mayest prosper whithersoever thou goest. 8. This book of the law shall not depart out of thy mouth ; but thou shalt meditate

therein day and night, that thou mayest observe to do according to all that is written therein : for then thou shalt make thy way prosperous, and then thou shalt have good success. 9. Have not I commanded thee ? Be strong and of a good courage; be not afraid, neither be thou dismayed: for the Lord thy God is with thee whithersoever thou goest.

Honour is here put upon Joshua, and great power lodged in his hand, by Him that is the Fountain of honour and power, and by whom kings reign; instructions are given him by infinite wisdom, and encouragements by the God of all consolation. God had before spoken to Moses concerning him. Numb. 27. 18. But now he speaks to him, v. 1. probably, as he sp;vke to Moses, Lev. 1. 1, out of the tabernacle of the congregation, where Joshua had with Moses presented himself, Dcut. 31. 14. to le ivn the way of attending there. Though Ele.izar had the breastplate of judgment, which Joshua was directed to consult as there was occasion, Numb. '27. 21. yet, for his great encouragement,God here speaks to him immediately, some think, in a dream or vision, (as Job 33. 15.) for though God has tied us to instituted ordinances, in them to attend him, yet he lias not tied himself to them, but that he may, without them, make himself known to his people, and speak to their hearts otherwise than by their ears.

Concerning Joshua's call to the government, observe here,

L The time when rt was given him, Jifter the death of Moses. As soon as ever Moses was dead, Joshua took upon him the administration, by virtue of his solemn ordination in Moses's life-time; an interregnum, though but for a few days, might ha\e been of ill consequence; but, it is probable, that God did not speak to him to go forward toward Canaan, till after the thirty days of mc ujning for Moses were ended; not, as the Jews say, b'^causc the sadness of his spirit during those days unfitted him for communion with God; (he sorrowed not as one that had no hope;) but by this solemn pause, and a month's adjournment of the public councils, even now when time was so very precious to then), Ciod would put an honour upon the memory of Moses, and give time to the people not only to lament their loss of him, but to repent of their miscarriages toward him during the forty years of his government.

JOSHUA, 1.

iJ

II. The place Joshua had been in before he was '.bus preferred. He was Moses's minister, that is, an immediate attendant upon liis person and assistant in business. The LXX. translate it uTri^yo;, a workman under Moses, under his direction and command. Observe, 1. He that was here called to honour, had been long bred to business. Our L( rd Jesus himself took, upon him the form of a ser\ ant, and then God highly exalted him. 2. He was trained up in subjection, and under command. Those are fittest to rule, that ha\'e learnt to obey. 3 He that was to succeed Moses was intimately acquauited with him, that lie might fully knoiu his doctrine and manner of life, his fiurjwse and long-siiff'ering, (2 Tim. 3. 10.) might take the same measures, walk in the same spirit, in the same steps, having to can-y on the same work. 4. He was herein a type of Christ, who might therefore be called Moses's Minister, because he was made under the law, and fulfilled all the righteousness of it.

III. The call itself that God gave him, which is very full.

1. The consideration upon which he was called to the government; Moses my servant is dead, v. 2. All good men are God's servants; and it is no disparagement, but an honour, to the greatest of men to be so; angels themselves are his ministers. Moses was called to extraordinary work, was a steward in (rod's house, and in the discharge of the trusts reposed in him, he served not himself but (iod who employed him; he was faithful as a servant, and with an eye to the Son, as is intimated, Heb. 3. 5. ■where what he did, is said to be for a testimony of the things that should hesfioken after; God will own his servants, will confess them in the great day. '^at Moses, though God's servant, and one that CLuld ill be spared, is dead; for God will change hands, to show that whatever instruments he uses, he is not tied to any. Moses, wlien he has done his work as a servant, dies and goes to rest from his la-hours, and enters into the joy of his Lord. Oljserve, God takes notice of the death of his ser\-ants. /; is firetious in his sight, Ps. 116. 15.

2. The call itself; J\''ow therefore arise. (1.) Though Moses is dead, the wc k must go on, there-fire ai'ise, and go about it. Let not weeping hinder sowing, nor the withering of the most useful hands be the we ikening of our's; for when God has w; rk to do, he will either find or make instruments fit to carry it on. Moses, the servant is dead, but God the Masterh not, he lives for ever. (2.) " Because Moses is dead, tlierefore the work devolves upon thee as his successor, for hereunto thou wast appointed. Therefore there is need of thee to fill up his place. Up, and be doing." Note, [1.] The re-mov'al of useful men should quicken survivors to be s^ much the more diligent in doing good. Such and stvh are dead, and we must die shortly, therefore let as work while it is day. [2.] It is a great mercy to a people, if, when useful men are taken away in the midst of their usefulness, others are raised up in their stead to go on where they broke off. Joshua must arise to finish what Moses began, thus the latter generations enter into the labours of the former. And thus Christ, our Joshua, does that for us which could never be done by the law of M-Oses; justijies. Acts 13. 39. and sanctifies, Rom. 8. 3. The life of Moses made way for Joshua, and prepared the people for what was to be done by him: thus the law is a schoolmaster to bring us to Christ. And then the death of Moses made room for Joshua: thus we are dead to the law our first husband, that we may be married to Christ, Rom. 7. 4.

3. The particular service he was now called out to. " Arise, go over this Jordan, this river, which vou have in view, and on the banks of which you lie encamped." This was a trial to the faith of Joshua,

whether he would gi\e orders to make preparation for passing the river, when there was no visible way of getting over it, at least, not at this place and at this time, when all the banks nvere overfloivn, ch. 3. 15. He had no pontons or bridge of boats by which to convey them o\ er, aud yet he must belie\ e, that God, having ordered them over, would open a way fir them. Going over Jordan was going into Canaan; thither Moses might not, could not, bring them, Deut. 31. 2. Thus the honour of bringing the many sons to glory is reserved for Christ the Ca/itain of our salvation, Heb. 2. 10.

4. The grant of the land of Canaan to the children of Israel is here repeated, v. 2.. 4. I do give it them. To the patriarchs it was /iromised, I nvill give it, l)ut now that the fourth generation was expired, the iniquity of the Amorites was full, and the time v/as come for the performance of the promise, it is actually conveyed, and they are put in possession of that which they had long been in expectation of, " I do give it, enter upon it, it is all your own, nay, v. 3. I have given it; though it be yet unconquered, it is as sure to you as if it were in your hands." Observe, (1.) The persons to whom the conveyance is made, to them, even to the children of Israel, v. 2. because they are the seed of Jacob, who was called Israel then when this promise was made to him. Gen. 35. 10, 12. The children of Israel, though they had been very provoking in the wilderness, yet for their fathers' sakes should have the entail preserved. And it was the children of the murmurers that God said should enter Canaan, Numb. 14. 31. (2.) The land itself that is conveyed, from the river Euphrates eastward to the Mediterranean sea westward, v. 4. Though theii' sin cut them short of this large possession, and they never replenished all the country within the bounds here mentioned; yet had they been obedient, God would have given them this and much more. Out of all these countries, and many others, there were in process of time proselytes to the Jewish religion, as appears. Acts 2. 5, &c. If their chuirh was enlarged, though their nation was not multiplied, it cannot be said that the promise was of none effect. And if this promise had not its full accomplishment in the letter, believers might thence infer that it had a further meaning, and was to be fulfilled in the kingdrm of the Messiah, both that of grace and that of glory. (3.) The condition is here implied, upon which this grant is made, in those words, as I said unto Mosm, that is, "upon the terms that Moses told you cf many a time; [fye will keefi my statutes, you shall go in and possess that good land. Take it under those previses and limitations, and not otherwise. The precept and promise must not be separated." (4.) It is intirns'-cd with what case they should gain tire possession ' f this land, if it were not their own faidt, in these words, " Everu place that the sole of your foot shall tread ufion (v>'ithin the following l:)Ounds) shall be vou'" own. Do but set your foot upon it, and vou shall ha\e it."

5. The promises God here makes to .Joshua f.-r his enrouragement. (1.) That he should be sure of the presence of God with him in this great v.-ork to which he was called, v. 5. " As I was with Mi&cs to direct and strengthen him, to own and prosper him, and giv e him success in bringing Israel out of Egypt, and leading them through the wilderness, so I will be with thee to enable thee to settle them in Canaan." Joshua was sensible how far he c^me short nf Moses, in wisdom and grace, but what Menses did, w.^s done by virtue of the presence of Gnd with him; and though Joshua had not always the same presence of mind that Moses had, yet if he had always the same presence of Gcd, he would do well enough. Note, It is a great comfort to the rising generation of ministers and christians, that the same

JOSHUA,

grace which was sufficient for those that went before them, shall not be wanting to them, if they be not wanting to themselves in the improvement of it. It is repeated here again, v. 9. " 77;e Lord thy God is nvith thee as a God of power, and that power en-iraged for thee whithersoever thou goest." Note, Those that go where God sends them, shall have liim with them wherever they go, and they need desire no more to make them easy and prosperous. (2.) That the presence of God should never be withdrawn from him, / taill not fail thee, nor forsake thee, V. 5. Moses had assured him of this, Deut. ;>1. 8. that though he must now leave him, God never would; and here God himself confirms that word of his semmnt Moses, (Isa. 44. 26.) and engages never to leave Joshua. We need the presence ot God, not only when we are beginning our work to set us in, but in the progress of it to further us with a continual help. If that at any time fail us, we nre gone; but this we may be sure of, that the Lord is nvith us while nve are with him. This promise here made to Joshua is applied to all believers, rind improved as an argument against covetousness, Heb. 13.5, Be content with such things as ye have, for he h^th said, I will nerter leave thee. (3.) That lie should have victory over all the enemies of Israel, V. 5. There shall not any ?nan, that comes against thee, be able to stand before thee. Note, There is no standing before those that have God on their side; JJ he be for us, who can be against us? God promises him clear success, the enemy should not make any head against him; and constant success, all the days of his life; however it might be with Israel when he was gone, all his reign should be graced with triumphs. What Joshua had himself encouraged the people with long ago, Numb. 14. 9. (iod here encourages him with. f4.) That he should himself have the dividing of this land among the people of Israel, v. 6. It was a great encou-!-agement to him in beginning this Avork, that he was sure to see it finished, and his labour should not be in vain. Some make it a reason whv he should arm himself with resolution, and be of good courage, because of the bad character of the people whom he must cause to inherit that land; he knew well what a frnward discontented people they were, and how unmanigeable they had been in his predecessor's time; let him therefore expect vexation from them and be of good courage.

6. The charge and cimmand he gives to Joshua, which is,

(1.) That he conform himself in every thing to tlie law of God, and make that his rule, v. 7, 8. God does as it were put the book of the law into Joshua's hand; as when Joash was crowned, they gave him the testimony, 2 Kings 11. 12. And concerning this bonk, he is charged, [1.] Tt) meditate therein day and night, that he might understand it, and have it ready to him upon all occasions. If evei-any man's business might have excused him from meditation, and other acts of devotion, one Avould think that Joshua's might at this time; it was a great trust that was lodged in his hands, the care of it was enough to fill him, if he had ten souls, and yet he must find time and thoughts for meditation. Whatever affairs of this world we have to mind, we must not neglect the one thing needful. [2.] Not to let it depart out of his mouth, that is, all his orders to the people, and his judgments upon a])peals made to him, must be consonant to the law of God; upon all occasions he must s/ieak according to this rule; Isa. 8. 20. Joshua was to maintain and carrv on the work that Moses had begun, and therefore he must not only complete the salvation Moses had wrought for them, but must uphold the holy religion he had established among them. There was no occasion to make new laws, but that good thing which was

committed to him, he must carefully and faithfullv keep, 2 Tim. 1. 14. [3.] He must observe to do according to all this law. To this end he must meditate therein, not for contemplation sake only, or to fill his head with notions, or that he might find something to puzzle the priests with, but that he might both as a man and as a magistrate observe to do according to what was written therein; and several things were written there, which had particular reference to the business he had now before hin>, as the laws concerning their wars, the destroying of the Canaanites, and the dividing of Canaan, &c. these he must religiously observe. Joshua was a man of great, power and authority, yet he must himself be under command and do as he is bidden. No man's dignity or dominion, how great soever, sets him above the law of God. Joshua must not only govern by law, and take care that the people observe the law, but he must observe it himself, and so by his own example maintain the honour and power of it. First, He must do what was written; it is not enough to hear and read the word, to commend and admire it, and know and remember it, to talk and discourse of it, but we must do it. Secondly, He must do according to what was written, exactly observing the law as his copy, and doing, not only that which was there required, but in all circumstances according to the appointment. Thirdly, He must do according to all that was written, without exception or reserve, having a respect to all God's command}nn:ts, e^en those which are most displeasing to flesh and blood. Fourthly, He must observe to do so, observe the checks of conscience, the hints of providence, and all the advantages of opportunity: careful obser\'ance is necessary to universal obedience. Fifthly, He must 7iot turn from it, either in his own practice, or in any act of government, to the right hand or to the left, for there are errors on both hands, and virtue is in the mean. Sixthly, He must be strong and courageous, that he may do according to the law. So many discouragements there are in the way of duty, that those who will proceed and persevere in it, must put on resolution. And {lastly) to encourage him in his obedience, he assures him, that then he shall do wisely, (as it is in the margin,) and make his way prosfierous, v. 7. 8. They that make the word of God their rule, and conscientiously walk by that rule, shall both do well and speed well; it will furnish them with the best maxims by which to order their conversation, Ps. 111. 10. And it will entitle them to the best blessings; God shall give them the desire of their heart.

(2.) That he encourage himself herein with the promise and presence of God, and make those his stay, V. 6, Be strong and of a good courage. And again, v. 7. as if this was the one thing needful, onlu be strong and very courageous. And he concludes with this, V. 9, Be strong and of a good courage; be not afraid, neither be thou dismayed. Joshua had long since signalized his valour in the war with Amalek, and in his dissent from the report of the evil spies, and yet Gcd sees fit thus to inculcate this precept upon him. Those that have grace, have need to be called upon again and again to exercise grace and to improve in it. Joshua Avas humble and low in his own eyes, not distrustful of God, and his power, and promise, but diffident of himself, and of his own Avisdom, and strength, and sufficiency for the work, especially coming after so great a man as Moses; and therefore God repeats this so often, " Be strong and of a good courage; let not the sense of thine OAvn infirmities dishearten thee, God is all-sufficient. Have not I commanded thee? [1.] «'I have commanded the Avork to be done, and tliercfore it shall'be done, how invincible soever the difficulties may seem that lie in the way." Nay, [2.] "I have

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commanded, called, and commissioned, thee to do it, and therefore will be sure to own thee and strengthen thee, and bear thee out in it." Note, When we are in the way of our duty, we have reason to be strong and very courageous; and it will help very much to animate and embolden us, if we keep our eye upon the divine warrant, and hear God saying, "Have not I commanded thee? I will therefore help thee, succeed thee, accept thee, reward thee." Our Lord Jesus, as Joshua here, was borne up under his sufferings by a regard to the will of God, and the commandment he had received from his Father, John 10. 18.

10. Then Joshua commanded the officers of the people, saying, 11. Pass through the host, and command the people, saying. Prepare your victuals; for within three days ye shall pass ov'er this Jordan, to go in to possess the land, which the Lord your God giveth you to possess it. 12. And to the Reubenites, and to the Gadites, and to half the tribe of Manasseh, spake Joshua, saying, 13. Remember the word which Moses the servant of the Lord commanded you, saying. The Lord your God hath given you rest, and hath given you this land. 14. Your wives, your Uttle ones, and your cattle, shall remain in the land which Moses gave you on this side Jordan; but ye shall pass before your brethren armed, all the mighty men of valour, and help them, 15. Until the Lord have given your brethren rest, as he hath given you, and they also have possessed the land which the Lord your God giveth them: then ye,shall return unto the land of your possession, and enjoy it, which Moses, the Lord's servant, gave you on this side Jordan, toward the sun-rising.

Joshua, being settled in the government, immediately applies himself to business; not to take state or to take his pleasures, but to further the work of God among the people over which God had set him. As he that desires the office of a minister, (1 Tim. 3. 1.) so he that desires the office of a magistrate, desires a work, a good work; neither is preferred to be idle.

I. He issues out orders to the people to provide for a march; and they had been so long encamped in their present post, that it would be a work of some difficulty to decamp. The officers of the people that commanded under Joshua in their respective tribes and families, attended him for orders which they were to transmit to the people. Inferior magistrates are as necessary and as serviceable to the public good in their places as the supreme magistrate in his. What would Joshua have done without officers? We are therefore required to be subject, n ,t only to the king as supreme, but to governors, as to them that are sent by him, 1 Pet. 2. 13, 14. By these officers, 1. Joshua gi\ es public notice, that they were to fiass over Jordan within three days. These orders, I suppose, were not given till after the return of the spies that were sent to bring an account of Jericho, though the striry of that affair follows, ch. 2. And perhaps that was such an instance of his jealousy, and excessive caution, as made it necessary that he should be so often bidden as he was, to be strong and of a good courage. Observe with what assarKnce Joshua says it

to the people, because God had said to him. Ye shall fiass over Jordan, and shall possess the land. We greatly honour the trath of God, when we stag-•ger not at the promise of God. 2. He gives them di-i-ections to prepare victuals, not to prepare transport vessels; he that bore them out of Egj'pt upon eagles' wings, would in like manner bear them into Canaan, to bring them to himself, Exod. 19. 4. But those that wei'e minded to have other victuals beside the manna, which had not yet ceased, must prepare it, and have it ready against the time appointed. Perhaps, though the manna did not qui\e cease till they were come into Canaan, ch. 5. 12. yet since they were come into a land inhabited, (Exod. 16. 35.) where they might be furnished in part with other provisions, it did not fall so plentifully, nor did they gather so much as when they had' it first given them in the wilderness, but decreased gradually, and therefore they aie ordered to provide other victuals, in which perhaps was included all other things necessary to their march. And some of the Jewish writers considering that having manna, thev needed not to pi'ovide other victuals, understand i't figuratively, that they must repent oj their sins, and make their peace ivith God, and resolve to live a new life, that they might be ready to receive this great favour. See Exod. 19. 10, 11. II. He reminds the two tribes and a half of the obligation they were under to go over Jordan with their brethren, though they left their possessions and families on this side. Interest would make the other tribes glad to go over Jordan, but in these it was an act of self-denial, and against the grain: therefore it was needful to produce the agreement which Moses had made with them, when he gave them their possession before their brethren, v. 13, Remember the royrd which iMof<es commanded yo7i. Some of them perhaps were ready to think now that Moses was dead, who they thought was too hai-d upon them in this matter, they might find some excuse or other to discharge themselves from this engagement, or might prevail with Joshua to dispense with them; but he holds them to it, and lets them know, though Moses was dead, his commands and their promises were still in full force. He reminds them, 1. Of the advantages they had received in being first settled: " The Lord your God hath given you rest, given your minds rest, you know what you have to trust to, and are not as the rest of the tribes, waiting the issue of the war first and then of the lot. He has also given your families rest, 3'our wives and children, whose settlement is your satisfaction. He has given you rest, by giving you this land, this good land, which you are in full and quiet possession of." Note, When God by his providence has given us rest, we ought to consider how we may honour him with the advantages of it, and what ser\ice we may do to our brethren who are unsettled, or not so well settled as we are. When God had given David rest, (2 Sam. 7. 1.) see how restless he was till he had found out a habitation for the ark, Ps. 132. 4, 5. When God has given us rest, we must take heed of slothfulness, and of settling upon our lees. 2. He reminds them of their agreement to help their brethren in the wars of Canaan, till God had in like manner given them rest, v. 14, 15. This was, (1.)-reasonable in itself; so closely were all the tribes incorporated, that they must needs look upon themselves as members one of another. (2.) It was enjoined them by M^ses, the servant of the Lord; he commanded them to do this, and Joshua his successor would see his commands observed. (3.) It was the only expedient they had to save themselves from the guilt of a great sin in settling on that side Jordan, a sin which would one time or other find them out, Numb. 32. 23. (4 ) It Avas the con-

JOSHUA, il.

ditiin of the grantMoses had made them of the land they were possessed of, so that they could not be sure of a good title to, or a comfortable enjoyment of, the land of their possession, as it is here called, 7'. 15. if they did not fulfil the condition. (5.) They themselves had covenanted and agreed thereunto. Numb. 32. 25, Thy servants will do as my lo7-d commandeth. Thus we all lie under manifold obligations to strengthen the hands one of another, and not to seek our own welfare only but one another's.

16. And they answered Joshua, saying, All that thou commandest us we will do, and whithersoever thou sendest us we v\'il] go. 17. According as we hearkened unto Moses in all things, so will we hearken unto thee: only the Lord thy God be with thee, as he was with Moses. 18. Whoso-;'ver lie be that doth rebel against thy commandment, and will not hearken unto thy words in all that thou commandest him, he shall be put to death: only be strong and of a good courage.

This answer was not given by the two tribes and a half only, (though they are spoken of immediately before,) but by the officers of all the fieofile, {y. 10.) as their representati\es, concurring with the divine appointment, by which Joshua was set over them, and they did it heartily, and with a great deal of cheerfulness and resolution.

1. They promise him obedience, v. 16. not only as subjects to their prince, but as soldiers to their general, of whose particular orders they are to be observant; he that hath soldiers under him, saith to this man, Go, and he goeth; and to another. Come, and he cometh; Matt. 8. 9. Th'^s the people of Israel here engage themselves to J.shui, "a// that thou con.mandest us to do ive ivill readily do, without murmuring or disputing; and whithersoe\'er thou sendest us, though upon the most difficult and ])erilous expedition, we will go." We must thus swear allegiance to our Lord Jesus, as the Captain of our salvation, and bind ourselves to do what he commands us by his word, and to go whither he sends us by his pro-vidence.

And since Joshua, being humbly conscious to himself how far short he came of Moses, feared he should not have such influence upon the people, and such an interest in them, as Moses had, they here ]>romise that they would be as obedient to him as ever they had been to Moses, v. 17. To speak truth, they had no reason to boast of their obedience to Moses, he had found them a stiff-necked people, Deut. 9. 24. But they mean that they would be as observant of Joshua as they should have been, and as some of them were (the generality of them at least sometimes) of Moses. Note, We must not so magnify them that are gone, how eminent soever they were, either in the magistracy or in the ministry, as to be wanting in the honour and duty we owe to those that survive and succeed them, though in gifts they may come short of them. Obedience for conscience sake will continue, though Pro\i-dcnce change the hands by which it rules and acts.

2. They pray for the ])resence of God with him, V. 17. " Only the Lord thy God he with thee, to bless and prosper thee, and give thee success, as he was with Moses." Prayers and supplications are to be made for all in authority, 1 Tim. 2. 1, 2. And the best thing we can ask of God for oui' magistrates, is, that they may have the presence of God with them; that will make them blcssir.gs \.> us, so

that in seeking this for them, we consult our own interest. A reason is here intimated, why they would obey him as they had obeyed Moses, because they believed (and in faith prayed) that God's presence would be with him as it was with Moses. Th(;se that we have reason to think ha\ e favoui fi 1 n\ God, should have honour and respect from us. Some understand it as a limitation of their obedience; "We will obey only as far as we perceive the Lord is with thee, but no further. While thou keepcst close to God, he will keep close to thee ; hitherto shall our obedience come, but no further." But they were so far from having any suspicion cf Joshua's deviating from the di\ ine rule, that there needed not such a pro\ iso.

3. They pass an act to make it death to any Israelite to disobey Joshua's orders, or rebel against his commandment, v. 18. Perhaps, if such a law had been made in Moses's time, it might ha\ e pre-\ ented many of the rebellions that were formed against him, for most men fear the sword of the magistrate more than the justice of God. Yet there was a special reason for the making of this law, now that they were entering upon the wars cf Canaan, for in time of war the severity of military discipline is more necessaiy than at other times. Some think that in this statute they have an eye to that law concerning the prophet God would i-aise up like unto Moses, which they think, though it refer chiefly to Christ yet takes in Joshua by the way, as a type of him, that whosoever would not hearken to him, should be cut off from his people, Deut. 18. 19. I ivill require it of him.

4. They animate him to go on with cheerfulness in the work to which Grd had called him; and, in desiring that he would be strong and of a good courage, they do in eff"ect promise him that they would do all they could, by an exact, bold and cheerful observance of all his orders, to encourage him. It veiy much heartens those that lead in a good work, to see those that follow, follow with a good will. Joshua, though of appro\ ed valour, did not take it as an aff'ront, but as a gi-eat kindness, for the pec pie to bid him be strong and of a good courage.

CHAP. II.

In this we have an account of the scouts that were employed to brinar an account to Joshua of the pastura of the city of Jericho: Observe here, I. How Joshua sent them, v. 1. II. How Rahab received them, and protected them, and told a lie for them, v. 2.. 7. so that they escaped out of the hands of the enemy. III. The account she gave them of the present posture of Jericho, and the panic-fear they were struck with upon the approach of Israel, v. 8.. 11. IV. The bargain she made with them for the security of herself and her relations in the ruin she saw coming upon her city, v. 12. .21. V. Their safe return to Joshua, and the account they gave him of their expedition, v. 22.. 24. And that which makes this story most remarkable, is, that Rahab, the person principally concerned in it, is twice celebrated in the New Testament as a great believer, Hth. 11. 31. and as one whose faith proved itself by,good works, James 2. 25.

1. k ND Joshua the son of Nun sent out j\. of Shittim two men to spy secretly, saying. Go view the land, even Jericho. And they went, and came into a harlot's house, named Rahab, and lodged there. 2. And it was told the king of Jericho, saying. Behold, there came men in hither to-night of the children of Israel, to search out the country. 3. And the king of Jericho sent unto llahab, saying. Bring forth the men (hat are come to thee, which arc entered

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15

imo thine house : for they be come to search out all the country. 4. And the woman took the two men, and hid them, and said tiius, There came men unto me, but I wist not whence they ?uerc.: 5. And it came to pass, about the time.of shutting of the gate, when it was dark, that the men went out: whither the men went I wot not: pursue after them quickly; for ye shall overtake them. 6. But she had brought them up to the roof of the house, and hid them with the stalks of flax, which she had laid in order upon the roof. 7. And the men pursued after them the way to Jordan, unto the fords: and as soon as they which pursued after them were gone out, they shut the gate. In thes3 verses we have,

I. The prudence of Joshua, in sending spies to observe this important pass, which was likely to be disputed at the entrance of Israel into Canaan, v. 1, Go vknt) the land, even Jericho. Moses had sent spies, Numb. 13. (Joshua himself was one of them,) and it proved of ill consequence: yet Joshua now sends spies, not as the former were sent to survey the whole land, but Jericho only; not to bringthe account to the whole congregation, but to Joshua onlv; who, like a watchful General, was continually projecting fir the public good, and was particularly careful to take the first step well, and not to stumble at the threshold. It was not fit that Joshua should venture over Jordan, to make his remarks incognito — in dinguise, but he sends two men, two young men (say the LXX.) to view the land, that from their report he might take his mei-sures in attacking Jericho. Observe, 1. There is no remedy, but great men must see with other people's eyes, wh'ch makes it verv necessary that they be cautious in the choice of those they employ, since so much often depends on their fidelity. 2. Faith in God's promise ought not to supersede but encour ige our diligence in the use of proper means. Joshua is sure he has God with him, and yet sends men before him. We do not trust God, but tempt him, if our expectations sl;icken our endeavours. See how I'eady these men were to go upon this hazardous enterprise; though they put their li\ es in their hands, vet they ventured in obedience to Joshua their General, in zeal for the service of the caoip, and ifi dependence upon the power of that God, who being the keeper of Israel in general, is the Pr^itector of every particular Israelite in the wav of his duty.

II. The providence of God, directing the spies to the house of Rahab. How they got over Jordan we are not told, but into Jericho they came, which was about seven or eight miles from the ri\ er, and there seeking for a convenient inn, were directed to the house of Rahab, here called a harlot; a woman that had formerly been of ill fame, the reproach of which stuck to her name, though of late she had repented and reformed. Simon the leper, (Matt. 26. 6.) though cleansed from his leprosy, wore the reproach of it in his name as long as he lived; so Rahab the harlot, and she is so called in the New Testament, where both her faith and her good works are praised-, to teach us, 1. That the greatness of sin is no bar to pardoning mercy, if it be truly repented of in time. We read of publicans and harlots entering into the kingdom of the Messiah, and being welcomed to all the privileges of that kingdom. Matt. 21. 31. 2. That there are many, who before their conversion were ^■ery wick-

ed and vile, and yet afterward come to great eminence in faith and holiness. Even those that through grace have repented of the sins of their youth, must expect to bear the reproach of them, and when they hear of their old faults, must renew their repentance; and as an evidence of that, hear of them patiently.

God's Israel, for aught that appears, had but one friend, but one well-wisher in all Jericho, and that was Rahab, a harlot. God has often ser\ed his own purposes and his church's interests by m^n rf indifferent morals. Had these scouts gone to any other house than this, they had certainly lieen betrayed and put to death without mercy. But God knew where they had a friend that would be true to them, though they did not, and directed, them thither. Thus that which seems to us most contingent and accidental, is often over-ruled by the Divine Providence to serve its great ends. And those that faithfully acknowledge God in their ways, he \w\\\ guide them ivith hia rye. See Jer. 36. 19, 26.

III. The piety of Rahab in receiving and prt)-tecting these Israelites. Those that keep public-houses, entertain all comers, and think themselves obliged to be civil to their guests. But Rahab showed her guests more than common civility, and went upon an uncommon principle in what she did; it was by faith that she received those with peace, against whom her king and country had denounced war, Heb. 11. 31. 1. She bid them welcome to her house, they lodged there, though it appeai-s by what she said to them, v. 9. she knew both whence they came, and what their business was. 2. Perceiving th:it they were observed coming into the city, and that umbrage was taken at it, she hid them upon the roof of the house, which was flat, and covered them vvith stalks of flax, {v. 6.) so that if the oflicers should come hither to search for them, there they might lie undiscovered. By these stalks of fl.ix, which she herself had laid in order upon the roof to dry in the sun, in order to the beating of it, and making it ready for the wheel, it appears she had one of the good characters of the virtuous woman, however in' others of them she misrht be deficient, that she sought wool and flax, and wrought willingly with her hands, Prov. 31. 13. From which instance of her honest industry, one would hope, that whatever she had been formerly, she was not now a harlot. 3. When slv was examined concerning them, she denied they were in her house, turned off the officers that had a warrant to search for them with a sham, and so secured them. No marvel that the king of Jericho sent to inquire after them, v. 2, 3. he had cause to fear when the enemy was at his door, and his fear made him suspicious and jealous of all strangers; he had reason to demand from Rahab that she should bring forth the men to be dealt with as spies: but Rahab not only disowned that she knew them, or where they were, but, that no further search might be made for them in the city, told the pursuers they were gone away again, aiid in all probability might be overtaken, x'. 4, 5.

Now, (1.) We are sure this was a good work : it is canonized by the apostle, James 2. '25. wheie she is said to hejusfijied by works, and this is instanced in that she received the messengers, arid sent them out another way, and she did it by faith, such a f nth as set her above the fear of man, e\'en of the wrath of the king. She believed, upon the report she had heard of the wonders wrought for Israel, that their God was the only true God, and that therefore their declared design upon Canaan would undoubtedly take effect, and in this faith she sided with them, protected them, and courted their favour. Had she said, "1 believe God is your*3 and Canaan your's, but I dare not show you any kindness," her faith had been dead and inactive.

JOSHUA, 11

and would not have justified her. But by this it appeared to be both ahve and lively, that she exposed herself to the utmost peril, even of life, in obedience to her faith. Note, 1 hose only are true believers, that can find in their hearts to venture for God; and those that by faith take the Lord for their God, take his people for their people, and cast in their lot among them. They that have God for then- refuge and hiding-place, must testify their grat^fude by their readiness to shelter his people when there is occasion: lei mine outcasts dwell ivith thee, Isa. 16. 3, 4. And we must be glad of an opportunity cf testifying the sincerity and zeal of our love to God, by hazardous services to his church and kingdom among men.

But, (2.) There is that in it which it is not easy to justify, and yet it must be justified, or else it could not be so good a work as to justify her. [1.] It is plain that she betrayed her country by harbouring the enemies of it, and aiding those that were designing its destruction, which could not consist with her allegiance to her prince, and her affection and duty to the community she was a member of. But that which justifies her in this, is, that ihe knew that the Lord had given them this land, V. 9. knew it by the incontestable miracles God had wrought for them, which confirmed that grant; and her obligations to God were higher than her obligations to any other. If she knew God had given them this land, it would have been a sin to join with those that hindered them from possessing it. But since no such grant of any land to any people can now be proved, this will by no means justify any such treacherous practices against the public welfare. [2. ] It is plain that she deceived the officers that examined her, with an untruth. That she knew not wlience the men were, that they were gone out, that she knew not whither they were gone. What shall we say to this? If she had either told the truth, or been silent, she had betrayed the spies, and that had certainly been a great sin: and it does not appear that she had another way of concealing them, than by this ironical direction to the officers to pursue them another way, which if they would suffer themselves to be deceived by, let them be deceived. None are bound to accuse themselves, or their friends, of that which, though inquired after as a crime, they know to be a virtue. This case was altogether extraordinary, and therefore cannot be drawn into a precedent: and that may be justified here, which would be by no means lawful in a common case. Rahab knew by what was already done on the other side Jordan, that no mercy was to be showed to the Canaanites, and from thence inferred, if mercy were not owing them, ti'uth was not; they that might be destroyed, might be deceived. Yet divines generally conceive that it was a sin, which however admitted of this extenuation, that being a Canaanite she was not better taught the evil of lying; but God accepted her faith and pardoned her infirmity: however it was in this case, we are sure it is our duty to speak every man the ti-uth to his neighbour, to dread and detest lying, and never to do evil, that evil, that good may come of it, Rom. 3. 8. But God accepts what is sincerely and honestly intended, though there be a mixture of frailty and folly in it, and is not extreme to mark what we do amiss. Some suggest that what she said might possibly be true of some other men. *

* However tho Riiilt of Rahab's falsehood may lie extonualed, it seems best to admit iioiliiiii; wlii( h lends to explain it away. Wc are sure that G<k1 (liscriiniiiated hrtween what was pood in her conduct, aird what was had, rewarditip the former, anil pardoning llie latter. Iler views of the divine law mnst have heeii exceedingly dim and contrnclrd; a similar falsehood, told by those who enjoy the lipht of revniaiion, however laudable the motive, would (if coiirsn deserve much heavier cenaure.

8. And before they were laid down, sh6 came up unto them upon the roof; 9. And she said unto the men, I know that the Lord hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you. 10. For we have heard how the Lord dried up the water of the Red Sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites that ivere on the other side Jordan, Sihon and Og, whom ye utterly destroyed. 11. And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you : for the Lord your God, he is God in heaven above, and in earth beneath. 12. Now therefore, I pray you, swear unto me by the Lord, since I have showed you kindness, that ye will also show kindness unto my father's house, and give me a true token : 13. And that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver our lives from death. 14. And the men answered her. Our life for yours, if ye utter not this our business. And it shall be, when the Lord hath given us the land, that we will deal kindly and truly with thee. 15. Then she let them down by a cord through the window: for her house ii-as upon the town wall, and she dwelt upon the wall. 16. And she said unto them, Get you to the mountain, lest the pursuers meet you ; and hide yourselves there three days, until the pursuers be returned: and afterward may ye go your way. 17. And the men said unto her. We will be blameless of this thine oath which thou hast made us swear. 18. Behold, when we come into the land, thou shalt bind this hne of scarlet thread in the window which thou didst let us down by; and tliou shalt bring thy father, and thy mother, and thy brethren, and all thy father's household, home unto thee. 19. And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we ivill be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if ani/ hand be upon him. 20. And if thou utter this ouj business, then we wilf be quit of thine oath which thou hast made us to swear. 21. And she said. According unto your words so be it. And she sent them away, and they departed: and she bound the scarlet line in the window.

The matter is here settled between Rahab and the spies, respecting the service she was now to do

JOSHUA, II.

17

for them, and the favovir they were afterward to show to her. She secures them on condition that they should secure her.

I.' She gives them, and by them sends to Joshua •\nd Israel, all the encouragement that could be desired to make their intended descent upon Canaan. This was what they came for, and it was worth coming for. Being got clear of the officers, she comes up to them to the roof of the house where they lay hid, finds them perhaps somewhat dismayed at the peril they apprehended themselves in from the ofhcers, and scarcely recovered fron) the fright, but has that to say to them which will give them abundant satisfaction. 1. She lets them know that the report of the great things God had done for them, was come to Jericho, v. 10. not only that they had an account of their late victories obtained over the Amorites, in the neiglibouring country, on the other side the river, but that their miraculous deliverance out of Egypt, and passage through the Red-sea, a great way off, and forty years ago, were remembered and talked of afresh in Jericho to the amazement of every body. Thus this Joshua and his fellows were men wondered at, Zech. 3. 8. See how God makes his ivonderful works to be remembered, Ps. 111. 4. so that men shall sfieak of the might of his terrible acts, Ps. 145. 6. 2. She tells them what impressions the tidings of these things had made upon the Canaanites, your terror has fallen upon us, t. 9. our hearts did Tnelt, V. 11. If she kept a public house, that would give her an opportunity of understanding the sense of various companies, and of travellers from other parts of the country; so that they could not know this any way better than by her informatifn; and it would be of great use to Joshua and Israel to know it, it would put courage into the most cowardly Israelite to hear how their enemies were dispirited; and it was easy to conclude, that they who now fainted before them, would infallibly fall before them: especially because it was the accomplishment of a promise God had made them, that he would lay the fear and dread of them upon all this land, Deut. 11. 25. and so it would be an earnest of the accomplishment of all the other promises God had made them. Let not the stout man glory in his courage, any more than the strong man in his strength, for God can weaken both mind and body. Let not God's Israel be afraid of their most powerful enemies, for their God can, when he pleases, make their most powerful enemies afraid of them. Let none think to harden their hearts against God and prosper, for he that made man's soul, can at any time make the sword of his terrors approach to it. She hereupon makes the profession of her faith in God and his promise; and jjerhaps there was not found so great faith (all things considered,) no, not in Israel, as in this woman of Canaan. '(1.) She believes God's power and dominion over all the world,!;. 11. "Jehovah your God whom you worship and call upon, is so far above all gods, that he is the only true God; for lie is God in heaven above and in earth beneath, and is served by all the hosts of both." A vast distance there is between heaven and earth, yet both are equally under the inspection and government of the great Jehovah. Heaven is not above his power, nor earth below his cognizance. (2.) She believes his promise to his people Israel, v. 9, I know that the Lord hath given you the land. The king of Jericho had heard as much as she had of the great things God had done for Israel, yet he cannot infer from thence that the Lord had given them this land, but resolves to hold it out against them to the last extremity: for the most powerful means of conviction Avill not of themselves attain the end without divine grace, and by that grace, Rahab the harlot, who had only heard

Vol. it.—C

of the wonders God had wrought, sj^eaks Avith more assurance of the truth of the promise made to the fathers, than all the eldeis of Israel had done who were eye-witnesses of those wonders, many of whom perished ttirough unbelief of this proiiiise. Blessed are they that have not seen, and yet have believed; so Rahab did; O woman, great is thij faith!

II. She engaged them to take her and her relations under their protection, that they might not perish in the destiniction of Jericho, T». 12,13. Now,

I. It was an evidence of the sincerity and strength of her faith concerning the approaching revolution in her country, that she was so solicitous to make an interest for herself with the Israelites, and courted their kindness. She foresaw the conquest of her countiy, and in the belief of that bespoke in time the favour of the conquerors. Thus l^oah, being moved with fear, prepared an ark to the saving of his house, and the condemning of the world, Heb.

II. 7. They who truly believe the divine revelation, concerning the ruin of sinners, and tl;e grant of the heavenly land to God's Israel, will give diligence to flee from the wrath to come, and to lay hold on eternal life, by joining themselves to God and to his people. 2. The provision she made for the safety of her relations, as well as for her own, is a laudable instance of natural aflFection, and an intimation to us in like manner to do all we can for the salvation of the souls of those that are dear to us, and, with ourselves, to bring them, if possible, into the bond of the covenant. No mention is made of her husband and children, but only her parents and brothers and sisters, whom, though she was herself a housekeeper, she retained a due concern for. 3. Her request that they would swear unto her by Jehovah, is an instance of her acquaintance with the only true God, and her faith in him, and devotion toward him, one act of which is religiously to swear by his name. 4. Her petition is very Just and reasonable, that since she had protected them, they should protect her; and since her kindness to them extended to their people, for whom they were now negotiating, their kindness to her should take in all her's. It was the least they could do for one that had saved their Iia'cs with the hazard of her own. Note, Those that show mercy may expect to find mercy. Observe, She does not demand any preferment by way of reward for her kindness to them, though they lay so much at her mercy that she might have made her own terms, but only indents for her life, which, in a general destruction would be a singular favour. Thus God promised Ebed-Melech in recompense for his kindness to Jeremiah, that in the worst of times he should have his life for a prey, Jer. 39. 18. Yet this Rahab was afterward advanced to be a princess in Israel, the wife of Salmon, and one of the ancestors of Christ, Matt. 1. 5. Those that faithfully serve Christ, and suffer for him, he will not only protect, but prefer, and will do for them more than then are able to ask or think.

III. They solemnly engaged for her preservation in the common destruction, v. 14, " Our life for yours. We will take as much care of your lives as of our own, and would as soon hurt ourselves as any of you." Nay, they imprecate God's judgments on themselves, if they should violate their promise to her. She had pawned her life for their's, and now they in requital pawn their lives for her's, and (as public persons) with them they pawn the public faith and the credit of their nation, for they plainly interest all Israel in the engagement of those words. When the Lord has given 7is the land, meaning not themselves only, but the people whose agents they were. No doubt, they knew themselves suflBciently authorised to treat with Rahab

JOSHUA, JJ.

concerning this matter, and were confident tluit Joshua would ratify what they did, else they had not dealt honestly; the general law, that they should mike no covenant with the Canaanites, (I)eut. 7. 2.) did not forbid them to take under their protection a particular person, that was heartily ccme into their interests, and had done them real kindnesses. The law of gratitude is one of the laws of nature. Now observe here,

1. The promises they made her. In general, " JVe will deal kindly and truly ivit/i thee, v. 14. We will not only be kind in promising now, but true in performing what we promise, and not only true in performing just what we promise, but kind in out-doing thy demands and expectations." The goodness of God is often expressed by his kindness and truth, (Ps. 117. 2.) and in both these we must be followers of him. In particular, "If a hand be iifion any in the house with thee, his blood shall be on our head, v. 19. If hurt come through our carelessness to those whom we are obliged to protect, we thereby contract guilt, and blood will be found a heavy load."

2. The provisos and limitations of their promises. Though they were in haste, and it may be in some confusion, yet we find them very cautious in settling this agreement and the terms of it, not to bind themselves to more than was fit for them to perform. Note, Covenants must be made with care, and we must swear in judgment, lest we find our-seh es perplexed and entangled when it is too late after vows to make inquiry. 1'hey that will be conscientious in keeping their promises, will be cautious in making them, and perhaps may insert conditions which others may think frivolous.

Their promise is here accompanied with thiee provisos, and they were necessary ones. They will protect Rahab, and all her relations always, provided, (1.) That she tie the scarlet cord with which she was now about to let them down, in the window of her house, v. 18. This was to be a mark upon the house, which the spies would take care to give notice of to the camp of Israel, that no soldier, how hot and eager soever he was in miUtary executions, might offer any violence to the house that was thus distinguished- This was like the blood sprinkled upon the door-post which secured the first-born from the destroying angel, and being of the same colour, some allude to this also, to represent the safety of believers, under the protection of the blood of Christ sprinkled on the conscience. The •same cord that she made use of for the pi-eserva-tion of these Israelites, was to be made use of for her preservation. What we serve and honour God with, we may expect he will bless and make comfortable to us. (2.) That she should have all those -whose safety she had desired in the house with her, and keep them there; and that at the time of taking fhe town, none of them should dare to stir out of doors, V. 18, 19. This was a necessary^ proviso, for Rahab's kindred could not be distinguished any other way than by being in her distinguished house; should they mingle themselves with their neighbours, there was no remedy, but the sword would 'devour o^/e as well as another. It was a reasonable T^roviso, tlaat since they were saved purely for Rahab's s.ke, her house should have the honour of being tlieir castle; and that if they would not fierish with them that believed not, they should thus far believe the certainty and severity of the ruin com-■uig u])on their city, as to retire into a place made safe by promise^ as Noah in the ark, and Lot into Zoar, and should save themselves from this untoward (generation, by separating from them. It was likewise a signi/icant proviso, intimating to us that those who are added to the church that tliey may be saved, must keep close to the society of the faith-

fa', and ha-, ing escaped the corruption that is in the world through lust, must take heed of being again entangled therein. (3.) That she should keep counsel, V. 14, 20. If thou utter this our business, that is, " If thou betray us when we are gone, or if thou make this agreement public, so as that others tie scarlet lines in their windows, and so conft und us, then we will be quit of thine oath." They are unworthy of the secret of the Lord, that know not how to keep it to themselves when there is occasion.

IV. She then took effectual care t» secure her new friends, and sent them out another way, James 2. 25. Having fully understood the bargain they made with her, and consented to it, v. 21. she then let them down by a cord over the city wall, v. 15. the situation of her house befriending them herein: Thus Paul made his escape out of Damascus, 2 Cor. 11. 33. She also directed them which way to go for their own safety, being better acquainted with the country than they were, v. 16. She directs them to leave the high road, and abscond in the mountains till the pursuers were returned, for till then they could not safely venture over Jordan. Those that are in the way of God and their duty, may expect that Providence will protect them, but that will not excuse them from taking all prudent methods for their own safety. God will keep us, but then we must not wilfully expose ourselves. Pro\'idence must be trusted, but not tempted. Calvin thinks that their charge to Rahab to keep this matter secret, and not to utter it, was intended for her safety, lest she, boasting of her security from the sword of Israel, should, before they came to protect her, fall into the hands of the king of Jericho, and be put to death for treason: thus do they prudently advise her for her safety, as she advised them for their's. And it is good advice, which wfc should at any time be thankful for, to take heed to ourselves.

22. And they went, and came unto the mountain, and abode there three days, until the pursueis were returned: And the pursuers sought thevi throughout all the way, but found them not. 23. So the two men returned, and descended from the mountain, and passed over, and came to Joshua the son of Nun, and told him all things that befell them: 24. And they said unto Joshua, Truly the Lord hath delivered into our hands all the land ; for even all the inhabitants of the countiy do faint because of us.

We have here the safe return of the spies Joshua had sent, and the great encouragement they brought with them to Israel to proceed in their descent upon Canaan. Had they been minded to discourage the people, as the evil spies did that Moses sent, they might have told them what they had observed of the height and strength of the walls of Jericho, and the extraordinary vigilance of the king of Jericho, and how narrowly they escaped out of his hands: but they were of another spirit, and depending themselves upon the divine promise, they animated Joshua likewise.

1. Their return in safety was itself an encouragement to Joshua, and a token for good. That God provided for them so good a friend as Rahab was, in an enemy's country, and that, notwithstanding the rage of the king of Jericho, and the eagerness of the pursuers, they were come back in ^-eacc, with such an instance of God's great care concerning them for Israel's sake, as might assure the people

JOSHLA, III.

19

of the divine conduct and care they were under, which would undoubtedly make the progress of their arms glorioufe. He that so wonderfully protected their scouts, would preserve their men of war, and cover their heads in the day of battle.

2. The report they brought was much more encouraging, V. 24. "lill the inhabitants of the country, though resolved to stand it out, yet do faint because of us, they ha\ e neither wisdom to yield, nor courage to fight;" whence they conclude, " Truly the Lord has delivered into our hands all the land, it is all our own, we have nothing to do, in effect, but to take possession." Sinners' frights are sometimes sure presages of their fall. If we resist our spii'itual enemies, they will flee before us, which will encourage us to hope that in due time we shall be more than conquerors.

CHAP. III.

Thi» chapter, and that which follows il, gives us the history lit" Israel's passing through Jordan into Canaan, and a very memorable history it is. Long after, they are bid to remember, what God did for them between Shittim (whence they decamped, v. 1.) and Gilgal, where they next pitched, ch. 4. 19. Mic. 6. 5, That they might know the righteousness of the Lord. By Joshua's order they marched up to the river's side, v. 1. and then almighty power led them through it. They passed through the Red-sea unexpectedly, and in their flight by night, but they have notice some lime before of their passing through Jordan, and their expectations raised. I. The people are directed to follow the ark, v. 2 .. 4. 11. They are commanded to sanctify themselves, v. 5. III. The priests with the ark are ordered to lead the van, v. 6.

IV. Joshua is magnified and made commander in chief,

V. 7, 8. V. Public notice is given of what God is about to do for them, v. 9. . 13. VI. The thing is done, Jordan is divided, and Israel brought safely through it, \. 14.. 17. This was the Lord's doing, and it is marvellous in our eyes.

i. A ND Joshua rose early in the morn--/\. ing; and they removed from Shittim, and came to Jordan, he and all the children of Israel, and lodged there before they passed over. 2. And it came to pass, after three days, that the officers went through the host; 3. And they commanded die people, saying. When ye see the ark of the covenant of the Lord your God, and the priests the Levites bearing it, tlien ye shall remove from your place, and go after it. 4. Yet there shall be a space between you and it, about two thousand cubits by measure : come not near unto it, that ye may know the way by which ye must go: for ye have not passed this way heretofore. 5. And Joshua said unto the people. Sanctify yourselves: for to-morrow the Lord will do wonders among you. 6. And Joshua spake unto the priests, saying. Take up the ark of the covenant, and pass over before the people. And they took up the ark of the covenant, and went before the people.

Rahab, in mentioning to the sp'es the drying vfi of the Red Sea, ch. 2. 10. the report of which terrified the Canaanites more than any thing else, in,timates that they on that side the water expected that Jordan, that great defence of their coimtry, would in like manner give way to them; whether the Israelites had any expectation of it, does not

appear. God often did things for them which thty looked not for, Isa. 64. 3. Now here we are told,

1. Tliat they came to Jordan and lodged there, xt. 1. Though they were not yet told how they should pass the ri\ er, and were unprovided for the passing of it in any'ordinajy way, yet they went forward in faith, having been t( Id, ch. 1. 11. that they should pass it. We must go on in the way of our duty, though we foresee difficulties, trusting God to help us through them, when we come to them. Let us piocecd as far as we can, and depend on divine sufficiency for that which we find ourseh es not sufficient for. In this march Joshua led them, and particular notice is taken of his early rising; as there is afterward upon other occasions, ch. 6. 12.— 7. 16.—8. 10. which intimates how little he loved his ease, how much he lo^■ed his business, and what care and pains he was willing to take in it. Those that would bring gretit things to pass, must rise early- Love not sleep, lest thou come to poverty. Joshua herein set a good example to the officers under him, and taught them to rise early, and to all that are in public stations especially to attend continually to the duty of their place.

II. That the people were directed to follow the ark; officers were appointed to go through the host to give these directions, X'. 2. that every Israelite might know both what to do, and what to depend upon.

L They might depend upon the ark to lead them; that is, upon God himself, of whose presence the ark was an instituted sign and token. It seems, the pillar of cloud and fire was removed, else that had led them, unless we suppose that that now hovered over the ark, and so they had a double guide, honour was put upon the ark, and a defence upon that glory. It is called here the ark of the covenant of the Lord their God. What greater encouragement could they have than this. That the Lord was their God, a God in covenant with them? Here was the ark of the covenant; if God be cur's, we need not to fear any evil. He was nigh to them, present with them, went before them: What could come amiss to them that were thus guided, thus guarded? Formerly, the ark was carried in the midst of the camp, but now it went before them to search out a resting-place for them. Numb. 10. 33. and, as it were, to gi\e them livery and seisin of the promised land, and put them in possession cf it. In the ark the tables of the law were, and over it the mercy-seat, for the di' ine law and grace reigning in the heart are the surest pledges of God's presence and fa\our; and those that would be led to the heavenly Canaan, must take the law of God for their guide, (if thou ivilt enter into life, keep the co7nmandments,J and have the great Prrpitiation in their eve, looking for the mercy of our Lora Jesus Christ unto eternal lif.

2. They might depend upon the priests and Levites, who were appointed for that purpose to carry the ark before them. The work of ministers is to hold forth the word of life, and to take care of the administration of those ordinances which are the tokens of God's presence, and the instruments of his power and grace; and herein they must go before the people of God in their way to heaven.

3. The people must follow the ark. Remove from your place and go after it; (1.) As those that are resolved never to forsake it; wherever God's ordinances are, there we must be; if they flit, we must remove and go after them. (2.) As those that are entirely satisfied in its guidance, that it will lead in the best way to the best end; and therefore. Lord, I ivill follow thee ivhithersocver thou goest. This must be all their care, to attend the motions of the ark, and folh^w it with an implicit faith. Thus must we walk after the rule of the

JOSHUA, III.

word, and the direction of the Spirit in every thing, so shall peace be u/ion us, as it now was upon the Israel of God. They must follow the priests as far as they carried the ark, but no further; so we must f jUow our ministers only as they follow Christ.

4. In following the ark, they must keefi their distance, V. A: Tliey must none of them come within a thousand yards of the ark. (1.) They must thus express theii- awful and reverent regard to that token of God's presence, lest its familiarity with them should breed contempt. This charge to them, not to come near, was agreeable to that dispensation of darkness, bondage, and terror: but we now through Christ have access with boldness. (2.) Thus it was made to appear, that the ark was able to protect itself, and needed not to be guarded by the men of war, but was itself a guard to theni. \Vith what a noble defiance of the enemy did it lea\e ail its friends half a mile behind, but the unarmed priests that carried it, as perfectly sufficient for its own safety and their's that followed it. (3.) Thus it was the better seen by those that were to be led by it, that ye may know the way by which ye must go, seeing it, as it were, chalked out or tracked by the ark. Had they been allowed to come near it, they would have surrounded it, and none would have had the sight of it but those that v/ere close to it; but as it was put at such a distance before them, they would all have the satisfaction of seeing it, and would be animated by the sight. And it was with good reason that this provision was made for their encouragement, for ye have not fiassed this way heretofore. This had been the character of all their way through the wilderness, it was an untrodden path, but this especially through Jordan. While we are here, we must expect and prepare for unusual events, to pass ways that we have not passed before: and much more when we go hence; our way through the valley of the shadow of death is a way we have not gone before, which makes it the more formidable. But if we have the assurance of God's presence we need not fear, that will furnish us with such strength as we never had, when we come to do a work we never did.

III. They were commanded to sanctify themselves, that they might be prepared to attend the ark; and for this there was good reason, for tomorrow the Lord will do wonders among you, v. 5. See how magnificently he speaks of God's works, he doeth wonders, and is tlierefore to be adored, admired, and trusted in. See how intimately acquainted Joshua was with the divine counsels, he could tell beforehand what God would do, and when. See what preparation we must make to receive the discoveries of God's glory and the communications of his grace, we must sa^ictify ourselves. This we must do when we are to attend the ark, and God by it ir, cb'jut to d^/ v/>^;:di,rs among us; we must separate ourselves from all other cares, devote ourselves to God's honour, and cleanse ourselves from alljil-thiness of flesh and spirit. The people of Israel were now entering into the holy land, and therefore must sanctify themselves. God was about to give them uncommon instances of his favour, which by meditation and prayer they must compose their minds to a very careful observation of, that they might give God the glory, and take to themselves the comfort, of these appearances.

IV. The priests were ordered to take up the ark and carry it before the people, v. 6. It was the Levites' work ordinarily to carry the ark, Numb. 4. 15. But on this great occasion the priests were ordered to do it. And they did as they were commanded, took u/i the ark, and did not think themselves disparaged, went before the people,and did not think themselves exposed; the ark they carried was

both their honour and defence. And now we may suppose that prayer of Moses used, when the ark set forward. Numb. 10. 35, Kise up. Lord, and let thine enemies be scattei-ed. Magistrates are here instructed to stir up ministers to their work, and to make use of their authority for the furtherance of religion; ministers must likewise learn to go before in the way of God, and not to shrink or draw back when dangers are before them. They must expect to be most struck at, but they know whom they have trusted.

7. And the Lord said unlo Joshua, This day will I begin to magnify thee in the sight of all Israel, that they may know that, as 1 was with Moses, so 1 will be with thee. 8. And thou shalt command the priests that bear the ark of the covenant, saying. When ye are come to the brink of the water of Jordan, ye shall stand still in Jordan. 9. And Joshua said unto the children of Israel, Come hither, and hear the words of the Lord your God. 10. And Joshua said. Hereby ye shall know that the living God is among you, and that he will without fail drive out from before you the Canaanites, and the Hittites, and the Hivites, and the Perizzites, and the Girgashites, and the Amorites, and the Jebusites. 11. Behold, the ark of the covenant of the Lord of all the earth passeth over before you into Jordan. 12. Now therefore take ye twelve men out of the tribes of Israel, out of every tribe a man. 13. And it shall come to pass, as soon as the soles of the feet of the priests that bear the ark of the Lord, the Lord of all the earth, shall rest in the waters of Jordan, that the waters of Jordan shall be cut oKfrom the waters that come down from above; and they shall stand upon a heap.

We may observe here how God honours Joshua, and, by this wondrous work he is about to do, de • signs to make Israel know that he is their governor And then, how Joshua honours God, and endea vours by it to make Israe' know that he is their God. Thus those that honour God he will honour, and those whom he has advanced, should do what they can in their places to exalt him.

I. God speaks to Joshua to put honour upon him, V. 7, 8.

1. It was a great honour God did him that he spake to him, as he had done to Moses from off the mercy-seat, before the priests removed it with the ark. This would make Joshua easy in himself and great among the people, that God was pleased to speak so familiarly to him.

2. That he designed to magnify him in the sight of all Israel. He had told him before he would be with him, ch. 1. 5. that comforted him, but now all Israel shall see it, and that magnified him. Those are tnily great with whom God is, and whom he employs and owns in his service. God magnified him, because he would have the people magnify him. Pious magistrates are to bei highly honoured and esteemed as public blessings, and the more we see of God with them, the more we should honour them. By the dividing of the Red-sea, Israel was convinced that God was with Moses in bringing them out of Egypt; therefore they an. said to be

JOSHUA, 111.

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bafitized unto Moses in the sea, 1 Cor. 10. 2. And upon that occasion they believed him, Exod. 14. 31. And now by the dividing of Jordan, they shall be convinced, that God is in like manner with Joshua in bringing them into Canaan. God had magnified Joshua befoi-e on several occasions, but now he began to magnify him as the successor of Moses in the government. Some have observed, it was at the banks of Jordan that God began to magnify Joshua, and at the same place he began to magnify our Lord Jesus as Mediator; for John was baptizing at Bethabara, the house of passage, and there it was, that when our Saviour was baptized, it was proclaimed concerning him. This is my beloved Son.

3. That by him he gave orders to the priests themselves, though they were his immediate attendants, V. 8, 77iou shall command the firiests, that is, "Thou shalt make known to them the divine command in this matter, and take care that they observe it, to stand still at the brink of Jordan while the waters part, that it may appear to be at the p.resence of the Lord, of the mighty God of Jacob, that Jordan is driven back," Ps. 114. 5, 7. God could have divided the river without the priests, but they could not without him. The priests must herein set a good example to the people, and teach them to do their utmost in the service of God, and trust him for help in time of need.

II. Joshua speaks to the people, and therein honours God.

1. He demands attention, v. 9. " Come hither to me, as many as can come within hearing, and before you see the works, hear the words of the Lord your God, that you may compare them together, and they may illustrate each other." He had commanded them to sanctify themselves, and therefore calls them to hear thq ivord of God, for that is the ordinary means of sanctifi cation, John 17. 17.

2. He now tells them at length, by what way they should pass over Jordan, by the stopping of its stream, v. 13, The waters of Jordan shall be cut off. God could by a sudden and miraculous frost have congealed the surface, so that they might all have gone over upon the ice; but that being a thing sometimes done even in that country, by the ordinary power of nature, (Job 38. 30.) it would not have been such an honour to Israel's God, nor such a terror to Israel's enemies; it must therefore be done in such a way as had no precedent but the dividing of the Red-sea: and that miracle is here repeated, to show that God has the same power to finish tlie sahation of his people, that he had to begin it, for he is the yllfiha and the Omega; and that the IVord of the Lord, (as the Chaldee reads it, v. 7.) the essent'al eternal Word was as truly with Joshua as he was with Moses. And by the dividing of the waters from the waters, and the making of the dry land to appear which had been covered, God would remind them of that which Moses by revelation had instructed them in, concerning the work of creation, Gen. 1. 6, 9. That by what they now saw, their belief of that which they there read, might be assisted, and they might know that the God whom they worshipped, was the same God that made the world, and that it was the same power that was engaged and employed for them.

3. The people having been directed before to follow the ark, are here told that it should fiass before them into Jordan, XK 11. Observe, (1.) The ark of the covenant must be their guide. During the reign of Moses, the cloud was their guide, but now, in Joshua's reign, the ark; both were visible signs of God's presence and presidency, but divine grace under the Mosaic dispensation was wrapt up as in a cloud and covered with a vail, while by Christ, our Joshua, it is revealed in the ark of the covenant un-

vailed, (2.) It is called the ark of the covenant oj the Lord oj all the earth. " He that is your God, V. 9. in covenant with you, is the Lord of all the earth, has both right and power to command, control, use, and dispose of all nations and of ?11 creatures. He is the Lord of all the earth, therefore he needs not you, nor can be benefited by you; therefore it is your honour and happiness to have him in covena»nt with you: if he be your's, all the creatures are at your service, and when he pleases, shall be employed for you." When we are praising and worshipping God as Israel's God, and our's through Christ, we must remember that he is the Lord of the whole earth, and reverence him and trust in him accordingly. Some observe an accent in the original, which they think directs us to translate it somewhat more emphatically, Behold the ark of the covenant, even the ark of the Lord, or even of the covenant of the Lord of all the earth. (3.) They are told that the ark should fass before them into Jordan, God would not appoint them to go any where, but where he himself would go before them, and go with them; and they might safely venture, even into Jordan itself, if the ark of the covenant led them. While we make God's precepts our rule, his promises our stay, and his providence our guide, we need not dread the greatest difficulties we may meet with in the way of duty. That promise is sure to all the seed, Isa. 43. 2, When thou fiassest through the waters, I will be with thee, and t/irough. the rivers, they shall not overfiow thee.

4. From what God was now about to do for them, he infers an assurance of what he would yet further do. This he mentions first, so much was his heart upon it, and so great a satisfaction did it gi\ e him, V. 10. " Hereby ye shall know that the living God (the true (iod, and God of power, not one of the dead gods of the heathen) is among you, though you see him not, nor are to liave any image of him;' is among you to give you law, secure your welfare, and receive your homage: is among you in this great undertaking now before you; and therefore ye shall, nay, he himself, will, vSithout fail, drive out from before you the Canuanitts. " So that the di\ iding of J(")rdan was intended to be to them, (1.) A sure token of God's presence with them; by this they could not but know that God was among them, unless their unbelief was as obstinate against the most convincing evidence, as that of their fathers was, who, presently after (iod had divided the Red-sea before them, impudently asked, Is the Lord among us, or is he not? Exod. 17. 7. (2.) A sure pledge of the conquests of Canaan; if the living God is among you, exftelling he will expel, (so the Hebrew phrase is) from bifore you the Canaanites. He will do it certainly, and do it effectually. What should hinder him? What can stand in his way, before whom rivers are divided, and dried up? The forcing cf the lines was a certain presage of the ruin of all their hosts: how could they stand their ground when Jordan itself was driven back? When they had not courage to dispute this pass, but tremb'ecl at tlie approach of the mighty God of Jacob, Ps. 114. 7. What opposition could they ever make after this? This assurance which Joshua here gives them, was so well grounded, as that it would enable one Israelite to chase a thousand Canaanites, and two to put ten thousand to flight: and it would be abundantly strengthened by rememl:)ering the song of Moses, dictated forty years before, which plainly foretold the dividing of Jordan, and the influence it would have upon the driving out of the Canaanites, Exod. 15. 15"17. The inhabitants of Canaan shall melt awaii, and so be effectually driven out, thev shall be as still as a stone till thy people pass over, and then thou shalt luring them in and j)lant them. Note, God's glorious appearances for his church

JOSHUA, 111.

and people, ouglit to be improved by uss tor the cn-couf genient ol our faith and hope for the future. As for God, hia nvork is fitrfcct. If Jordan's flood cannot keep them out, Canaan's force cannot turn them out again.

5. He directs them to get twelve men ready, one of each tribe, who must be within call, to receive such orders as Joshua should afterward give them, V. 12. It does not appear that they wei e to attend the priests, and walk with them when they carried tije ark, that they might more immediately be witnesses of the wonders done by it, as some think; but they were to be at hand for the service they were called to, ch. 4. 4, &c.

! 4. And it came to pass, when the people removed from their tents, to pass over Jordan, and the piiesls bearing the ark of the covenant before the people; 15. And as they that bear the ark were come unto Jordan, and the feet of the priests that bare the ark were dipped in the brim of the water, (for Jordan overtloweth all his banks at the time of harvest,) 16. That the waters which came down from above stood and rose up upon a heap very far from the city Adam, that is beside Zaretan: and those that came down toward the sea of the plain, even the salt sea, failed, and were cut off: and the people passed over right against Jericho. 17. And the priesti- that bare the ark of the covenant of the Lor<D stood firm on dry ground in the midst of Jordan ; and all the Israelites passed over on dry ground, until all the people were passed clean over Jordan.

Here we have a short and plain account of the di '/iding of the river Jordan, and the passage of the children of Israel through it. The story is not garnished with the flowers of rhetoric, gold needs not to be painted; but it tells us, in short, matter of fact.

1. That this river was now broader and deeper than usually it was at other times of the year, v. 15. The melting of the snow upon the mountains of Lebanon, near which this river had its rise, was the occasion, that, at the time of harvest, barley-harvest, which was the spring of the year, Jordan overflowed all his banks. This great fiood, just at that time, (which Providence might have restrained for once, or which he might have ordered them to cross at another time of the year,) \ery much magnified the power of God and his kindness to Israel. Note, Though the opposition given to the salvation of God's people, have all imaginable advantages, yet God can and will conquer it. Let the banks of Jordan be filled to the brink, filled till they run over, it is as easy to Omnipotence to divide them, and dry them up, as if they were never so narrow, never so shallow; it is all one with the Lord.

2. That as soon as ever the feet of the priests dipped in the brim of the water, the stream stop-])ed immediately, as if a sluic-- nad been made to dam it u]), v. 15, 16. So that the waters above swelled, stood on a hca]), and ran back, and yet, as it should seem, did not spread, i)ut coiigealed; which unaccountable rising of the river was observed with amazement by those that lived upwai-d upon it many miles oft', and the remembrance of it

remained among them long after; the waters on the other side this invisible dam ran down of course, and left the bottom of the river dry as far down ward, it is likely, as they swelled upward. When they passed through the Red-sea, the waters were a v/all on either hand, here onlv on the right hand. Note, The God of nature, can, wlen he pleases, change the course of nature, and alter its properties, can turn fluids into solids, waters into sranding rocks, as on the contrary, rocks into standing iva-ters, to serve his own purposes. See Ps. 114. 5, 8. What cannot God do? What will he not do for the perfecting of his people's salvation? Sometimes he cleaves the earth ivith rivers, Hab. 3. 9. and sometimes, as here, cleaves the rivers without earth. It is easy to imagine how, when the course of this strong and rapid stream was arrested on a sudden, the maters roared and tvere troubled, so that the mountains seemed to shake ivith the sirelling thereof, Ps. 46. 3. how the floods lifted thrir voice, the poods lifted up their waves, while the Lord rn high showed himself mightier than the noise of these many waters, Ps. 93. 3, 4. With reference to this, the prophet asks. Was the Lord displeased against the rivers, was thine anger against the rii'ers? Hab. 3.8. No, Thou wentest forth for the salvation of thy people, v. 13. In allusion to this, it is foretold among the great things God will do for the Gospel-church in the latter days, that the great river Eu-plirates shall be dried up, th;i.t the way of the Kings of the east may be prepared. Rev. 16. 12. When the time is crme for Israel's entrance into the land of promise, all the difficulties shall be crnquered, mountains shall become plains, Zech. 4. 7. and rivers become dry, for the ransomed of the Lord to pass over. When we have finished our pilgrimage through this wilderness, death will be like this Jordan between' us and the heavenly Canaan, but the ark of the covenant has prepared us a way through it, it is the Ip.st enemy that shall be destroyed.

3. That the people passed over ri^ht against Jericho, which was (1.) An instance ot their boldness, and a noble defiance of their enemies; Jericho was one of the strongest cities, and yet they dared to face it at their first entrance. (2.) It was an encouragement to them to venture through Jordan, for Jericho was a goodly city, and the country about it extremely pleasant; and having that in view as their own, what difficulties could discourage them from taking possession? (3.) It would increase the confusion and terror of their enemies, who, no doubt, strictly observed their motions, and were the amazed spectators of this work of wonders.

4. Thsft the priests stood still in the midst of Jordan while the people passed over, v. 17. There the ark was appointed to be, to show that the same power that parted the waters, kept them parted as long as there was occasion, and had not the divine presence, of which the ark was a token, been their security, the water had returned upon them and buried them. There the priests were appointed to stand still, (1.) To try their faith, whether they could venture to take their post when God assigned it them, with mountains of water over their heads: as they made a bold step when they set the first foot into Jordan, so now they made a bold stand when they tarried longest in Jordan; but they knew tliey carried their own protection with them. Note, Ministers in times of peril should be examples of courage and confidence in the divine goodness. (2.) It was to encourage the faith of the people, that tliey might go triumphantly into Canaan, and fear no evil, no not in this valley of the shadow of death, (for so the divided ri\ er was) being assured of God's presence which interposed between them and the greatest danger, between them and the proud waters, which otherwise had gone over their souls

JOSHUA, IV.

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Tlius in the greatest dangers the saints are com-ftrted with his rod and his staff, Ps. 23. 4.

CHAP. IV.

This chapter gives a further account of the miraculous passage of Israel througrh Jordan. I. The provision that was made at that time to preserve the memorial of it, by twelve stones set up in Jordan, v. 9. and other twelve stones taken up out of Jordan, v. 1 .. 8. II. The march of the people through Jordan's channel, the two tribes first, tlien all the people, and the priests that hare the ark last, v. 10.. 14. III. The closing of the waters again upon their coming up with the ark, v. 15.. 19.

IV. Tiie erecting of the monument in Gilgal, to preserve the remembrance of this work of wonder to posterity,

V. 20.. 24.

1. A N D it came to pass, when all the peo--lJL pie were clean passed over Jordan,

that the Lord spake unto Joshua, saying,

2. Take you twelve men out of the people, out of every tribe a man, 3. And command you them, saying, Take you hence out of the midst of Jordan, out of the place where the priests' feet stood firm, twelve stones ; and ye shall carry them over v^'ith you, and leave them in the lodging place where you shall lodge this night. 4. Then Joshua called the twelve men whom he had prepared of the children of Israel, out of every tribe a man: 5. And Joshua said unto them, Pass over before tlie ark of the Lord your God into the midst of Jordan, and take ye up every man of you a stone upon his shoulder, according unto the number of the tribes of the children of Israel: 6. That this may be a sign among 3^011, that when your children ask their fathers in time to come, saying, What mean you by these stones? 7. Then ye shall answer them. That the waters of Jordan were cut off before the ark of the covenant of the Lord; when it passed over Jordan, the waters of Jordan were cut off: and these stones shall be for a memorial unto the children of Israel forever. 8. And the children of Israel did so as Joshua commanded, and took up twelve stones out of thf^ midst of Jordan, as i the Lord spake unto Joshua, according to j the number of the tribes of the children of Israel, and carried them over with them unto the place where they lodged, and laid them down there. 9. And .Toshua set up twelve stones in the midst of Jordan, in the place where the feet of the priests which bare the ark of the covenant stood: and they are there unto this day.

We may well imagine how busy Joshua and all the men of war were, while they were passing over Jordan, when beside their owri marching iiito an enemy's country, and in the face of the enemy, which could not but occasion them many thoughts of heart, they had their wives, and children, and fjimilies, tlieir cattle, and tents, and all their effects, bag and baggage, to convey by this strange and untrodden path whicV we must suppose either very

muddy, or very stony, troublesome to thi weaK, and frightful to the timorous, the descent to the bottom of the ri\ er, and the ascent out of it steep, so that every man must needs have his head full cf care and his hands full of business, and Joshua more than any of tliem. And yet in the midst of all his hurry, care must be taken to perpetuate the memo rial of this wondrous work of God, and this care might not be adjourned to a time of greater leisure. Note, How much soever we have to do of business for ourselves, nnd our families, we must not neglect or omit what we have to do for the glory of God and the serving of his honour, for that is cur best business. Now,

I. God gave orders for the preparing of this memorial. Had Joshua done it without di\ine direction, it might have looked like a design to perpetuate his own name and honour, nor would it have commanded so sacred and venerable a regard from posterity, as now, when God himself appointed it. Note, God's works of wonder ought to be kept in everlasting remembrance, and means devised for the preserving of the memorial of them. Some of the Israelites that passed over Jordan, perhaps were so stupid, and so little affected with this great favour of God to them, that they felt no concern to have it remembered; while others, it may be, were so much affected with it, and had such deep impressions made upon them by it, that they tliought there needed no memorial of it to be erected, the heart and tongue of every Israelite in every age wculd be a living, lasting monument of it. But God, knowing their frame, and how apt they had been soon to forget his works, ordered an expedient for the keeping of th's in remembrance to all generations, that those who could not, or wculd not, read the record of it in sacred history, might come to the knowledge of it by the monument set up in remembrance of it, which the common tradition of the country would be an explication of; it would likewise serve to corrol)orate the proof of the matter of fact, and would remain a standing evidence of it to those who in after-ages might question the truth of it.

A monument is to be erected, and 1. Joshua, as chief captain, must give directions about it, 1'. 1. IVhen all the fieo/ile ivere clean passed ox^er Jordan, not even the feeble, that were the hindmost o{ them, left behind, so that G'^d had done his work completely, and every Israelite got safe into Canaan, then God spake unto Joshua to provide materials for this monument. It is the pious conjecture of the learned Bisho]) Patrick, that Joshua was gone into some place of retirement, to return thanks immediately for this wonderful mercy, and then God met him, and spake thus to him. ' Or, perhaps, it was by Eleazar the priest, that God gave these and other instructions to Joshua, for though he is not mentioned here, yet when Joshua was ordained bv the imposition of hands to this great trust, God appointed that Eleazar should ask counsel for him after the judgment of Urim, and at his ivo'rd, Joshua, and all the children of Israel must go out and come in. Numb. 27. 21. 2. One man out of each tribe, and he a chosen man, must be employed to pi-epare materials for this monument, that each tribe might have the story told them by one of themselves, and each tribe might contribute something to the glory of God thereby, v. 2, 4, Out of every tribe a man. Not the Levites only, but every Israelite must, in his place, help to jnake known to the sons of men God's mighty acts, Ps. 145. 12. The two tribes, though seated already in their possession, vet sharing in the mercy, must lend a hand to the memorial of it. 3. The stones that must be set up for this memorial, are ordered to be taken out of the midst cf the chaimel, (where, probably, there lav abim

J4

JOSHUA, IV.

(lance of great stones,) and as near as might be from the very place where the priests stood with the ark, V. o, 5. This intended monument deserved to have been made of stones curiously cut with the finest and most exquisite art, but these stones out of the Ijottom of the river were more natural and moie apt indications of the miracle; let posterity know bv this, that Jordan was driven back, for these very stones were then fetched out of it. In the institution of signs, God always chose that which was most proper and significant, rather than that which is pompous or curious; for God hath chosen the foolish things of the world. These twelve men, after they got over Jordan, must be sent back to the place where the ark stood, being permitted to come near it, (which others might not,) for this service; pass over before the ark, v. 5. that is, "into the presence of the ark, which now stands in tlie midst of Jordan, and thence fetch these stones." 4. The use of these stones is here appointed for a sign, v. 6. a memorial, v. 7. They would give occasion to the children to ask their parents in time to come, How came these stones thither? Probably the land about was not stony; but the parents would inform them, as they themselves had been informed, that in this place Jordan was divided by the almighty power of God, to give Israel passage into Canaan, as Joshua enlarges on this head, v. 22, &c. II. Accordii-g to these orders the thing was done.

1. Twelve stones were taken up out of the midst of Jordan, and carried in the sight of the people to the place where they had their head-quarters that night, V. 8. It is probable that the stones they took, were as big as they could well carry, and as near a-s might be of a size and shape. But whether they went away with them immediately to the place, or whether they staid to attend the ark, and kept pace with the solemn pri cession of that, to gi'ace its triumphant entry into Canaan, is not certain. By hese stones, v^hich they were oi-dered to take up, God did, as it were, give them livery and seisin of this good land, it is all their own, let them enter and take possession; therefore what these twelve did, the children of Israel are said to do, v. 8. because they were' the representatives of their respective tribes. In allusion to this, we may observe, that when the Lord Jesus, our Joshua, having overcome the sharpness of death, and dried up that Jord \n, had opened the kingdom of heaven to all believers, he appointed his twelve apostles, according to the number of the tribes of Israel, by the memorial of the gospel to transmit the knowledge of this to remote places and future ages.

2. Other twelve stones (probably, much larger than the other, for we read not that they were each rf them one man's load) were set up in the midst of Jordan, v. 9. piled up so high in a heap or pillar, as that the top of it might be seen above water, when the river was low, or seen in the water, when it was clear, or at least the noise or commotion of the water passing over it would be observable, and the bargemen would avoid it, as they do a rock; some way or other, it is likely, it was discernible so as to notifv the very place where the ark stood, and to serve for a duplicate to the other monument, which was to be set on dry land in Gilgal, for the coufirming of its testimony, and the preserving of its tradition. The sign being doubled, no doubt, the thing was certain.

10. For the priests which bare the ark stood in the midst of Jordan, until every thin^ was finislied that the Lord commanded Joshua to speak unto the people, according to all that Moses commanded Joshua: and

the people hasted and passed over. 11. And it came to pass, when all the people were clean passed over, that the ark of the Lord passed over, and the priests, in the presence of the people. 12. And the children of Reuben, and the children of Gad, and half the tribe of Manasseh, passed over armed before the children of Israel, as Moses spake unto them: 13. About forty thousand prepared for war passed over before the Lord unto battle, to the plains of Jericho. 14. On that day the Lord magnified Joshua in the sight of all Israel; and they feared him, as they feared Moses, all the days of his hfe. 15. And the Lord spake unto Joshua, saying, 16. Command the priests that bear the ark of the testimony, that they come up out of Jordan. 17. Joshua therefore commanded the priests, saying, Come ye up out of Jordan. 18. And it came to pass, when the priests that bare the ark of the covenant of the Lord were come up out of the midst of Jordan, and the soles of the priests' feet were lifted up unto the dry land, that the waters of Jordan returned unto their place, and flowed over all his banks, as they did before. 19. And the people catne up out of Jordan on the tenth day of the first month, and encamped in Gilgal, in the east border of Jericho.

The inspired historian seems to be so well pleased with his subject here, that he is loath to quit it, and is therefore very particular in his narrative, especially in observing how closely Joshua pursued the orders God gave him, and that he did nothing without divine direction, finishing all that the Lord had commanded him, (x*. 10.) which is also said to be what Moses commanded. We read not of any particular commands that Moses gave Joshua about this matter, the thing was altogether new to him. It must therefore be understood of the general instructions Moses had given him to follow the divine conduct, to deliver that to the people, which he had received of the Lord, and to take all occasions to remind them of their duty to God, as the best return for his favours to them: This which Moses, who was now dead and gone, had said to him, he had in mind at this time, and did accordingly. It is well for us to have the good instructions that have been given us, ready to us, when we have occasion for them.

1. All the people hasted and passed over, v. lu. Some understand it of the twelve men that carried the stones, but it seems rather to be meant of the body of the people; for though an account was gi\ en of their passing over, v. 1. yet here it is repeated for the sake of this circumstance, which was to be added, that they passed over in haste, either becaust Joshua by their officers ordered them to make haste, for it was to be but one day's work, and they must not leave a hoof behind; or, perhaps, it was their own inclination that hastened them. (1.) Some hasted, because they were not able to trust God, they were afraid the waters should return upon them, being conscious of guilt, and diffident of the divine power and goodness. (2.) Others, because they were not willing to tempt God to continue the mira-

JOSHUA, IV.

25

cle longer than needs must, nor would they put the patience cf the priests that bare the ai'k too much to the stretch by unnecessary delay. (3.) Others, because they were eager to be in Canaan, and would thus show how much they longed after that pleasant land. (4.) Those that considered least, yet hasted because others did. He that believeth, maketh haste, not to anticipate God's counsels, but to attend them. Isa. 28. 16.

2. The two tribes and a half led the van, -v. 12, 13. So they had promised, when they had their lot given them on that side Jordan, Numb. 32. 27. And Joshua had lately reminded them of their promise, ch. 1. 12, &c. It was fit that they who had the first settlement, should be the first in the encounter of difficulties, the rather, because they had not the incumbrance of families with them as the other tribes had, and they were all chosen men, and fit for service, ready armed. It was a good providence that they had so strong a body to lead them on, and would be an encouragement to the rest. And the two tribes had no reason to complain, the post of danger is the post of honour.

3. When all the people were got clear to the other side, the priests with the ark came up out of Jordan. This, one would think, should have been done of course, their own reason would tell them that now there was no more occasion for them, and yet they did not stir a step till Joshua ordered them to move, and Joshua did not order them out of Jordan till God dii-ected him to do so, v. 15. . 17. So observant were they of Joshua, and he of God, which was their praise, as it was their happiness to be under such good direction. How low a condition soever God may at any time bring his priests or people to, let them patiently wait, till by his providence he shall call them up out of it, as the priests here were called to come up out of Jordan, and let them not be weary of waiting, while they have the tokens of God's presence with them, even the ark of the covenant, in the depth of their adversity.

4. As soon as ever the priests and the ark were come up out of Jordan, the waters of the river, which had stood on a heap, gradually flowed down according to their nature and usual course, and soon filled the channel again, -v. 18. This makes it yet more evident, that the stop which had now been given to the river, was not from any secret natural cause; but purely from the power of God's presence, and for the sake of his Israel, for when Israel's turn was served, and the token of his presence was removed, immediately the water went forward again: so that if it be asked. What ailed thee, O Jordan, that thou wast driven back? It must be answered, It was purely in obedience to the God of Israel, and in kindness to the Israel of God: there is therefore none like unto the God of Jeshu-run; hnfifiy also art thou, 0 Israel! who is like unto thee, O fieofile? Some observe here, by way of allusion, that when the ark and the priests that bare it, are removed from any place, the flood-gates are drawn up, the defence is departed, and an inundation of judgments is to be- expected shortly. Those that are unchurched, will soon be undone. The glory is departed, if the ark be taken.

5. Notice is taken of the honour put upon Joshua bv all this, v. 14. On that day the Lord magnijied Joshua, both by the fellowship he admitted him to with himself, speaking to him upon all occasions, and being ready to be consulted by him, and by the authority he confirmed in him, over both priests and people. Those that honour God he will honour, and when he will magnify a man, as he had said he would magnify Joshua, {ch. 3 7.) he will do it effectually. Yet it was not for Joshua's sake only that he was thus magnified, but to put him in a ca-

VoL. II.—D

pacity of doing so much the more service to Israel, for hereupon they feared him as they feared Moses. See here what is the best and surest way to command the respect of inferiors, and to gain their reverence and observance, not by blustering and threatening, and carrying it with a high hand, but by holiness and love, and all possible indications of a constant regard to their welfare, and to God's will and honour. Those are feared in the best manner, and to the best purpose, who make it appear that God is with thorn, and that they set him before them. Those that are sanctified are truly magnified, and are worthy of double honour. Fa vourites of heaven should be looked on with awe.

6. An account is kept of the time of this great event, v. 19. it was on the tenth day of the first month, just forty years since they came out of Egypt, wanting five days. God had said in his wrath that they should wander ^orty years 'n\ the wilderness, but to make up that forty wo must take in the first year, which was then past, and had been a year of triumph in their deliverance out of Egypt, and this last, which had been a year of triumph likewise on the other side Jordan, so that all the forty were not years of sorrow; and at last he brought them into Canaan, five days before the forty years were ended, to show how little pleasure God takes in punishing, how swift he is to show mercy, and that for the elect's sake the days of trouble are shortened, Matt. 24. 22. God ordered it so that they should enter Canaan four days before the annual solemnity of the passover, and on the very day when the preparation for it was to begin, Exod 12. 3. because he would have their entrance into Canaan graced and sanctified with that religious feast, and would have them to be reminded of their deliverance out of Egypt, that comparing them together, God might be glorified as the Aljxha and Omega of their bliss.

20. And those twelve stones, which they took out of Jordan, did Joshua pitch in Gil-gal. 21. And he spake unto the children of Israel, saying. When your children shall ask their fathers in time to come, saying, What mean these stones ? 22. Then ye shall let your children know, saying, Israel came over this Jordan on dry land. 23. For the Lord your God dried up the waters of Jordan from before you, until ye were passed over, as the Lord your God did to the Red Sea, which he dried up from before us, until we were gone over: 24. That all the people of the earth might know the hand of the Lord, that it is mighty; that ye might fear the Lord your God for ever.

The twelve stones which were laid down in Gil-gal, V. 8. are here set up either one upon another, yet so as that they might be distinctly counted, or one by another in rows; for after they were fixed, they are not called a heap, of stones, but these stones.

I.' It is here taken for granted, that posterity would inquire into the meaning of them, supposing them intended for a memorial. YoJir children shall ask their fathers, (for whom else should they ask?) What mean these stones? Note, Those that will be wise when they are old, must be inquisitive when they are voung. Our Lord Jesus, though he had in himself the fulness of knowledge, has by his example taught children and young people to hear and

JOSHUA, V.

ask questions, Luke 2. 46. Perhaps when John was baptizing in Joi-dan at Bethabara, (the house of passiige where the people passed over) he pointed at these very stones, while saying, Matt. 3. 9, God is able of these stones (which were at first set up by the twelve tribes) to raise ufi children tinto Abraham. The stones being the memorial of the miracles, the children's question gave occasion for tlie impro\'ement of it; but our Saviour says, Luke 19. 40, If the children should hold their fieace, the %'ones vj-juld immediately cry out; for one way or other the Lord will be glorified in his works of wondei'.

II. The parents are here directed what answer to give to this inquiry, v. 22. '* Ye shall let your children know that which you have yourselves learned from the written word, and from your fathers." Note, It is the duty of parents to acquaint their children betimes with the word and works of God, that they may be trained up in the way they should

1. They must let their children know that Jordan was driven back before Israel, who nvent through it ufion dry land, and, that this was the very place where they passed over. They saw how deep and strong a stream Jordan now was, but the divine power put a stop to it, even then when it overflowed all its banks—" and this for you, that live so long after." Note, God's mercies to our ancestors were mccies to us: and we should take all occasions to revive the remembrance of the great things God did for our fathers in the days of old. The place thus marked would be a memorandum to them; Israel came over this Jordan. A local memory would be of use to them, ;ind the sight of the place remind them of that which was done there; and not only the inhabitants of that country, but strangers and travellers, would look upon these stones and receive instruction. Many, upon the sight of the stones, would go to their bibles, and there read the history of this wondrous work; and some, perhaps, upon reading the history, though living at a distance, would have the curiosity to go and see the stones.

2. They must take that occasion to tell their children of the drving up of the Red-sea forty years before, as the Lord your God did to the Bed Sea. Note, (1.) It greatly magnifies later mercies to compare them with former mercies, for, by making the comparison, it appears that God is the same yesterday, to-day, and forever. (2.) Later mercies should liring to remembrance former mercies, and revi\ e cur thankfulness for them.

3. They must put them in the way of making a good use of these works of wonder, the knowledge whereof was thus carefuMy transmitted to them, v. 24. (1.) The power of God was hereby magnified. All the world was, or might be, convinced that the hand of the Lord is mighty, that nothing is too hard for God to do; nor can anv power, no, not that of nature itself, oljstvuct what God will effect. The deliverances of God's people are instructions to all i)eople, and fair warnings not to contend with Omnipotence. (2.) The people of God were engaged and encouraged to ])crsevere in his service; " That ye might fear the Lord your God, and con-liequently do your duty to him, and this for ever;" or all days, (Margin.) "Every day, all the days of vcur lives, and your seed throughout your generations." The remembrance of this wonder-! i\\\ work should effectually restrain them from the worship of other gods, and constrain them to abide and abound in the service of their own God. Note, In all the instructions and informations parents give thtirchildren, they should ha\e chiefly in their eye to teach and engage them to fear God for ever. Serious godliness is the best learning.

CHAP. V.

Israel is now got over Jordan, and the waters which had opened before them to favour their inarch forward, are closed again behind them to foibid their retreat backward ; they have now got footing in Canaan, and must apply themselves to the conquest of it; in order to which this chapter tells us, I. How their enemies were dispirited, V. 1. II. What was done at their first landing to assist and encourage them. 1. The covenant of circumcision was renewed, v. 2. .9. 2. 'I'he fe'ast of the passover was celebrated, v. 10. 3. Their camp was victualled with the corn of the land, whereupon the manna ceased, V. 11, 12. 4. The Captain of the Lord's host himself appeared to Joshua, to animate and direct him, v. 13-'Id-

L A ND it came to pass, when all the XV kings of the Amorites, which were on the side of Jordan westward, and all the kings of the Canaanites, which ?vere by the sea, heard that the Lord had dried up the waters of Jordan from before the children of Israel, until we were passed over, that their heart melted, neither was there spirit in them any more, because of the children of Israel. 2. At that time the Lord said unto Joshua, Make thee sharp knives, and circumcise again the children of Israel the second time. .3. And Joshua made him sharp knives, and circumcised the children of Israel at the hill of the foreskins. 4. And this is the cause \^ hy Joshua did circumcise: all the people that came out of Egypt, that loere males, even all the men of war, died in the wilderness by the way, after they came out of Egypt. 5. Now all the people ihat came out were circumcised : but all the people that icere born in the wilderness by the way as they came forth out of Egypt, them they had not circumcised. 6. For the children of Israel walked forty years in the wilderness, till all the people that loere men of war, which came out of Egypt, were consumed, because they obeyed not the voice of tiie Lord: unto whom the IjOrd sware that he would not show them the land which the Lord sware unto their fathers that he would give us, a land that floweth with milk and honey. 7. And their children, whom he raised up in their stead, them Joshua circumcised : for they were uncircumcised, because they had not circumcised them by the way. 8. And it came to pass, when they had done circumcising all the people, that they abode in their places in the camf) till they were whole. 9. And the Lord said unto Joshua, This day have 1 rolled away the reproach of Egypt from off you. Wherefore the name of the place is called Gilgal unto this day.

A vast show, no doubt, the numerous camp of Israel made in the plains of Jcricli(\ where now thev had pitched their tents; Jf7io can count the dust of Jacob? That which had Icngbeen the church m the

JOSHUA. V.

27

wilderness, is now come ufi from the wilderness, leaning u/ion her Beloved, and looks forth as the morning, fair as the moon, clear as the sun, and terrible us an army with banners: how terrible she was in the eyes of her enemies, we are here told, V. 1. how fair and clear she was made in the eyes of her friends, by the rolling away of the reproach of Egypt, we are told in the following verses.

I. Here is the fright which the Canaanites were put inti by their miraculous passing over Jordan, xk 1. The news of it was soon dispersed all the country over, not only as a prodigy in itself, l)ut as an alarm to all the kings and kingdoms of Cinaan. Now, as when Babylon was taken, One jiost runs to meet another, and one messenger to meet another, to carry the amazing tidings to every corner of theii" land, Jcr. 51. 31. And here we are told what impressions the tidings made upon the kings of this land, their heart melted like wax before the fire, neither nvas there spirit in them any more. This intimates that though the heart of the people generally had fainted before, as Rahab owned, ch. 2. 9. yet the kings had till now kept up their spirits pretty well, had promised themselves that, being in possession, their country populous, and their cities fortified, they should be able to make their part good against the invaders; but when they heard, not only that tlicy were come over Jordan, and that that defence of their country was broken through, but that they were come over by a miracle, the God of niture manifestly fighting for them, their hearts failed them too, they gave up the cause for gone, and were now at their wits' end. And, 1. They had reason enough to be afraid; Israel itself was a formidable body, and much more so wlicn Gud was its head, a God of almighty power. What can make he d ag iinst them, if Jordan be driven back before them? 2. God impressed these fears upon them, . and dispirited them, as he had promised, Exod. 23. 2r, / will send my fear before thee. God can make the wicked to fear where no fear is, Ps. 53. 5. much more where there is such cause for fear as was here. He th.it made the soul, can, when he pic ises, make his sword thus to approach to it and Kill it with h's terrors.

n. The opportunity which this ga^ e to the Is-r.\elites to cinumcise those among them that Avere uncircumcised, j^t that time, {y. 2.) when the country about them was in that great consternation, God ordered Joshua to circimicise the children of Israel, for at that time it might be done with safety even in an enemy's country; their heai'ts being melted, their hands were t'ed, that they could not take this advantage against them as Simeon and Levi did against the Shechemites, to come upon them when they were sore. Joshua could not be sure of this, and therefore if he had ordered this general circumcision just at this time of his own head, he might justly have been censured as imprudent, for how good soever the thing was in itself, in the eye of reason it was not seasonable at this time, and might have been of dangerous consequence; but when God commanded him to do it, he must not consult with flesh and blood: he that bid them do it, no doubt, would protect them and bear them out in it. Now observe,

1. The occasion there was for this general circumcision. (1.) All that came out of Egypt were circumcised, x'. 5. While they had peace in Egypt, doubtless, they circumcised their children the eighth day, according to the law. But after they began to be oppressed, especially when the edict was made for the destruction of their male infants, ihe administration of this ordinance was interrupted; many of them were uncircumcised, of whom there was a general circumcision, either during the time of the three days' darkness, as Dr. Lightfoot con-

jectures, or a year after, just before their eating a second passover at mount S.nai, and in order to that solenmity. Numb. 9. 2. as many Uiink. And it is with reference to that general circumcision, that this here is called a second; v. 2. Bat the learned Masius thinks it refei-s to the general circumcision of Abraham's Family, whenth t ordinance was first instituted. Gen. 17. 23. That first confirmed the promise of the land of Canaan, this second was a thankful celebration of the jierformimce of that promise. But, (2.^ All th.it were 6c/r?/ in the wilderness, namely, after their walking in the wilderness, became by the divine sentence a judgment upon them for their disobedience, as is intimated by that repetition of the sentence, v. 6. all that were born since that fat d d ly, on which God swore in his wrath that none of that generation shoi.ld enter i7i(o his rest, were uncircumcised.

But what shall we say t-i this? Had not God en-jcined it to Abraham under a very severe penalty, that every man-cliild of his seed should be circumcised, on the eighth day? Gen. 17. 9"14. Was it not the seal of the everlasting co\enant? Was not so great a stress laid upon it then when they were coming out of Egypt, that when immediately after the first passover the law concerning that feast was made perpetual, this was one clause of it, that no uncircumcised person should eat of it, but should be deemed as a stranger? And }et under the go\ern-ment of Moses himself, to have all their children that were born fir thirty-eight years together left uncircumcised, is unaccountable. So great an omission could not be generally but by di\ ine direction.

Now, [1.] Some think circumcision was omitted becaise it was needless: it was appointed to be a mark of dstinction between the Israelites and other nations, and therefore, in the wilderness, where j they were so perfectly separated from all, and min-gVd With none, there was no occasion for it. [2.] Others think that they did not look upon the precept of circumcision as obligatory till they came to settle in C'anaan, for in the covenant m;ide with them at mrunt Sinai, nothing was said about circumcision, neither w;is it of Moses but of the fathers, John 7. 22. and with particular reference to the grant of the land of Canaan, Gen. 17. 8. [3.] Others think that God favoui'ably dispensed with the omission of this ordinance in consideration of the nnsettledness of their state, and their frequent removes while they were in the wilderness. It was requisite that children after they were circumcised, should rest for some time while they were sore, and stirring them might be dangerous to them; G(>d therefore would have mercy and not sacrifice. This reason is generally acquiesced in, but to me it is not satisfactory, for sometimes they stayed a year in a place. Numb. 9. 22. if not much longer; and in their removes the little children, though sore, might be wrapt so warm, and carried so easy, as to receive no damage, and might certainly be much better accommodated than the mothers in travail or while lying-in. Therefore, [4.1 To me it seems to have been a continued token of God's displeasure against them for their unbelief and murmuring. Circumcision was originally a seal of the promise of the land of Canaan, as we observed before. It was in the believing hope of that good land, that the patriarchs circumcised their children: but when God had sworn in hk wrath concerning the men of war which came out of Egypt, that they should be consumed in the wilderness, and never enter Canaan, nor come within sight of it, (as that sentence is here repeated, v. 6. reference being made to it,) as a further ratification of that sentence, and to be a constant memorandum of -it to them, all that fell under that sentence, and were to fall by it, were forbidden to circumcise their children; by which they were plainly told, that

JOSHUA, V.

whatever others might, they should nevei- have the benefit of that promise which circumcision was the seal of. And this was such a significant indication of God's wrath, as the breaking of the tables of the covenant was, when Israel had broken the covenant by making the golden calf. It is true, there is no express mention of this judicial prohibition in the account of that sentence; but an intimation of it, Numb. 14. 33, Your children shall bear your whoredoms. It is probable, the children of Caleb and Joshua were circumcised, for they were excepted out of that sentence, and of Caleb it is particularly said. To him will I give the land, and to his children, Deut. 1. 36. which was the very promise that circumcision was the seal of: and Joshua is here hid to circumcise the people, not his own family. Whatever the reason was, it seems that this great ordinance was omitted in Israel for almost forty years together, which is a plain indication that it was not of absolute necessity, nor was to be of perpetual obligation, but should in the fulness of time be abolished, as now it was for so long a time suspended.

2. The orders given to Joshua for this general circumcision, t;. 2, Circurncise again the children of Israel, not the same persons, but the body of the people. Wliy was this ordered to be done now? Answ. (1.) Because now the promise which circumcision was instituted to be the seal of, was performed. The seed of Israel was brought safe into the land of Canaan, "Let them therefore hereby own the trutli of that promise which their fathers had disbelie^•ed, ;ind could not find in their hearts to trust to." (2.) Becavise now the threatening which the suspending of circumcision for thirty-eight years was the ratification of, was fully executed by the expiring of the forty yenrs. That ti'urfure is acconi/ilishid, that iniquity is pardoned, (Isa. 40. 2.) and therefore now the seal of the cove-nuit is revived again. But why was it not done soi ncf—why not while they were resting some months in the plains of Mo;ib—why not during the thirty days of their mourning for Moses—why was it nrt defcrved longer till they had made some progress in the conquest of Canaan, and had gained a settlement there, at least till they had intrenched themselves, and fortified their camp—why must it be done the very next day after they were come over Jordan? Answ. Bec;;use di\ine wisdom saw that to be the fittest time, just when the forty years were ended, and they had entered Canaan; and the reasons which human wisdom would have offered against it, were easily over-ruled. [1.] God would hereby show that the camp of Israel was not governed by the ordinarv rules and measures of war, but by immediate direction from God, who, by thus exposing them, in the most dangerous moments, magnified his own power in protecting them, even then. And this great instance of securitv, in disabling themselves for action just then when they were entering upon action, proclaimed such confidence in the divine care for their safety as would increase their enemies' fears: much more when their scouts informed them not only of the thing itself that was done, but of the meaning of it; that it was a seal of the grant of this land of Israel. [2.] God w-^-iuld hereby animate his people Israel against the difficulties they were now to encounter, by confirming his covenant with them, which gave them unquestionable assurance of victory and success, and the full possession of the land of promise. [3.] God would hereby teach them, and us with them, in all grc'it undertakings to begin with God, to make sure of his fa\our, by offering ourselves to him a living sacrijice, (for that was signified by the blood of circumcision,) and then we may expect to prosper in all we do. [1. ] The reviving of circumcision, after

it had been so long disused, was designed to revive the observation of other institutions, the omission of which had been connived at in the wilderness. This command to circumcise them was to remind them of that which Moses had told them, Deut. 12. 8. that when they were come over Jordan they must not do as they had done in the tvilderntss, but must come under a stricter discipline. It was said concerning many of the laws God had gi\ en them, that they must observe them in the land to which they were going, Deut. 6. 1..12. 1. [5.] This second circumcision, as it is here called, was typical of the spiritual circumcision with which the Israel of God, when they enter into the gospel-rest, are circumcised; it is the learned Bishop rierson's observation. That this circumcision being performerl under the conduct of Joshua, Moses's successor, it points to Jesus as the true Circumciser, the Author oi another circumcinio?! than that of the flesh, commanded by the law, even the circmncision of the heart, Rom. 2. 29. called the nrcw7/ici6io7i oy"C7;r/s?, Col. 2. 11.

3. The people's obedience to these orders. Joshua circumcised the children of Israel, v. 3. not himself with his own hands, but he commanded that it should be done, and took care that it was done: it might soon be despatched, for it was not necessary that it should be done by a priest or Levite, but any one might be employed to do it. All those that were under twenty years old when the people were numbered at mount Sinai, and not being numbered with them, fell not by the fatal sentence, were circumcised, and by them all the rest might be circumcised in a little time. The people had promised to hearken to Joshua, as they had hearkened to Moses, ch. 1. 17. and here they gave an instance of their dutifulness, submitting to this painful institution, and not calling him for the sake of it a bloody governor, as 7Apfiorah because of the circumcision called AIof:es a bloody husband.

Lastly, The names given to the place where this was done, to perpetuate the memory of it. (1.) It was called the hill of the foreskins, v. 3. Probablv, the foreskins that were cut off, were laid on a heap, and covered with earth, so that they made a little hillock. (2.) It was called Gilgal, from a word which signifies to take away, from that which God said to Joshua, v. 2, This day have I rolled away the refiroach of Egypt. God is jealous for the honour of his people, his own honour being so much interested in it; and whatever reproach they may lie under for a time, first or last it will certainly be' rolled away, and every tongue that riseth up against them, he will condemn. [1.] Their circumcision rolled away the reproach of Egypt. They were hereby owned to be the free-bom children of God, having the seal of the covenant in their flesh, and so the reproach of their bondage in Eg)'pt was removed. They were tainted with the idolatry of Egypt, and that was their repi'oach; but now that they were circumcised, it was to be hoped they would be so entirely devoted to Ciod, that the reproach c'+" their affection to Egypt would be rolled away. [2. ] Their coming safe to Canaan rolled away the proach of Egypt, for it silenced that spiteful suggestion of the Egyptians, that for mischief they were brought out, the wilderness had shut them iv, Exod. lA. 3. Their wandering so long in the wilderness confirmed the reproach, but now that they had entered Canaan in triumph, that reproach \v;,s done away. When (iod glorifies himself in ])tr-fecting the salvation of his people, he not only .-iU n-ces the reproach of their enemies, but rolls it uj i n themselves.

10. And the children of Israel enraniorcl in Gilgal, and kept the passov er on tlie four-

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29

tet^ntli day of the month, at even, in the plains of Jericho. 11. And they did eat of the old coin of the land, on the morrow after the passover, unleavened cakes and parched corn in the self-same day. 12. And the manna ceased on the morrow after they had eaten of the old corn of the land; neither had the children of Israel manna any more; but they did eat of the fruit of tlie land of Canaan that year.

We may well imagine that the people of Canaan were astonished, and that when they observed the motions of the enemy they could not but think them very strange. When soldiers take the field, they are apt to think themselves excused from religious exercises, (they have not time or thought to attend them,) yet Joshua opens the campaign with one act of devotion after another. What was afterwards said to another Joshvia, might truly be said to this. Hear now, O Joshua, thou, and thy ftflloivs that sit before thee, are men tvondered at, Zech. 3. 8. and yet indeed he took the right method. This is likely to end well, that begins with God.

Here is,

I. A solemn passover kept, at the time appointed by the law, the fourteenth day of the first month, and in the same place where they were circumcised, V. 10. While they were wandering in the wilderness, they were denied the benefit and comfort of this ordinance, as a further token of God's displeasure; but now, in answer to the prayer of Moses, upon the passing of that sentence, Ps. 90. 15. God comforted them again, af^er the time that he had afflicted them, and therefore now that joyful ordinance is revived again. Now tliat they had entered into Canaan, it was very reasonable to remember those wondrous works of divine power and goodness, by which they were brought out of Egypt. The finishing of mercies should bring to mind the beginning of them; and wlien it is perfect day we must not forget how w^elcome the morning light was, when we had long waited for it. The solemn pass-over followed immediately after the solemn circumcision; thus, when they that received the word were Ij.iptized, immediately we find them breaking of bread. Acts 2. 41, 42. They kept this passover in the plains of Jericho, as it were in defiance of the Canaanites that were round about them and enraged against them, and yet could not give them any disturbance. Thus God gave them an early instance of the performance of thit promise, that when they went up to keep the feasts, their land should be taken under the special protection of the Di\ ine Providence, Exod. 34. 24, A'either shall any man drn'-e thii land. He now firefiared a table before them m the firesence of tuen- tutmits, Ps. 23. 5.

II. Provision made for their camp of the com of their land, and the ceasing of the manna thereupon, T. 11, 12. Manna was a wonderful mercy to them when they needed it; but it was the mark of a wilderness state, it was the food of children, and therefore, though it was angels' food, and not to be complained of as light bread, yet it would be more acceptable to them to eat of the corn of the land, and that they are now furnished with; the country people being i-etired for safety into Jericho, left their barns and fields, and all that was in them, which served for the subsistence of this great army. And the supply came very seasonable, for, 1. After the passover, they were to keep the feast of unleavened bread, which'they could not do according to the appointment, when they had nothing but manna to live upon; perhaps this was one reason why it was mtermitted in the wilderness. But nowthev found

old corn enough in the bam of the Canaanites to supply them plentifully for that occasion; thus the ■wealth of the sinner is laid up for the just, and little did they who laid it up, think, whose all these things should be, which they had provided. 2. On the morrow after thepassover-sabbath, they were to wave the sheaf of first-fruits before the Lord, Lev. 23. 10, 11. And this they were particularly ordered to do, when they were come into the land which God would givt them; and they were furnished for this with the fruit of ihe land that year, v. 12. which was then growing and beginning to be ripe. Thus thc> were well provi.ied for, both v/ith old and 7iew corn, as good householders. Matt. 13. 52. And as soon as ever the fruits of this good land came to their hands, they had an oj^portunity of honouring God with them, and employing them in his service according to his appointment. And thus, behold all things are clean and comfortable to them. Calvin is of opinion, that they had kept the passo\ er every year in its season during their wandering in the wilderness, though it is not mentioned, and that God dispensed with their being uncircumcised, as he did notwithstanding that, admit them to offer other sacrifices. But some gather from Amos 5. 25. that after the sentence passed upon them, there were no sacrifices offered till they came to Canaan, and consequently no passover kept. And it is observable, that aft.r that sentence. Numb. 14. the law which follows, ch. 15. concernin'- sacrifices, begins, T'. 2, When ye shall be come into the land of your habitations, you shall do so and so.

Notice is taken of the ceasing of the manna as soon as ever they had eaten the old corn of the land; (1.) To show that it did not come by chance or common providence, as snow or hail does, but by the special designation of divine wisdom and i goodness; for as it came just when they needed it, so it continued as long as they had occasion for it, and no longer. (2.) To teach' us not to expect extraordinary supplies, when they may be had in an ordinary way. If (iod had dealt with Israel according to their deserts, the manna had ceased then when they called it light bread; but as long as they needed it, God continued it, though they despised it; and now that they needed not, God withdrew it, though perhaps some of them desired it. He is a wise Father, who knows the necessities of his children, and accommodates his gifts to them, not to their humours. The word and ordinances of God are spiritual manna, with which God nourishes his people in this wilderness, and though often forfeited, yet they are continued while we are here; but when we come to the heavenly Canaan, this manna will cease, for we no longer have need of it.

13. And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and loolied and behold ^h'^re ^'^ood a "^ap over against him with his sword drawn in his hand : and Joshua went unto him, and said unto him. Art thou for us, or for our adversaries ? 14. And he said. Nay; but as captain of the host of the Lord am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my Lord unto his servant? 15. And the captain of the Lord's host said unto Joshua, Loose thy shoe fi-om off thy foot; for the place whereon thou stand-est is holy. And Joshua did so.

We have hitherto found God often speak to Joshua, but we read not till now of any appearance

JOSHUA, V.

of God's glory to him; now that his difficulties increased, his encouragements were increased in proportion. Observe,

I. The time when he was favoured with this vision; it was immediately after he had performed the great solemnities of circumcision, and the pass-over; then God made himself known to him. Note, We may tlien expect the disco\eries of the di\ine grace, when we are found in the way of our duty, and aie diligent and sincere in our attendance on holy ordinances.

it. The place where he had this visioh; it was by Jericho, in Jericho, so the word is, in it by faith and hope, tliough as yet he had not begun to lay siege to it; in it in thought and expectation, or in the fields of Jericho, hard by the city; there, it should seem, he was all alone, fearless of danger, because sure of the divine protection. There he was (some think) meditating and praying, and to those who are so employed, God often graciously manifests himself. Or, perhaps, there he was to take a \ iew of the city, to observe its fortifications, and contri\ e how to attack it, and perhaps he was at a loss within himself how to make his approaches, Avhen God came and directed him. Note, God will help, those that helfi themselves; Vigilmitibus non dormieyi'ibus siiccurrit lex — The lanv succours those ivho watch, not those %vho sleefi. Joshua was in his post, as a General, when God came and made himself known to him as Generalissimo.

III. The appearance itself ; Joshua, as is usual with those that are full of thought and care, was looking downward, his eyes fixed on the ground, when of a sudden he was surprised with the appearance of a man who stood before him at some little distance, which obliged him to lift up his eyes, and g ive a diversion to his musings, v. 13. he appeared unto him as a man, but a considerable man, and one fit to be taken notice of. Now, 1. We have reason to think that this man was the Son of God, the eternal Word, who before he assumed the human nature for a perpetuity, frequently appeared m a human shape. So Bishop Patrick thinks, consonant to tiie judgment of the Fathers. Joshua gave him divine honours, and he received them, wliich a created angel would not have done, and he IS called Jehovah, ch. 6. 2. 2. He here appeared as a soldier, with his-sword drawn in his hand. To Abraham in his tent, he appeared as a traveller; to Joshua in the field :',s a man of war: Christ will be to his people what their faith expects and desires. Christ had his sword drawn, which served, (1.) To justify the war Joshua was engaging in, and to show him that it was of God, who gave liim commission to kill and slay. If the sovereign draw the sword, that proclaims war, and authoi'ises the subject to do so too. The sword is then well drawn when Christ draws it, and give^ the banner to them that frar him, to be dis/ilayed because of the truth, Ps. 60. 4. (2.) To encourage him to carry it on with vigour; for Christ's sword drawn in his hand denotes how ready he is for the defence and salvation of his people, who through him shall do \'a-liantly. His sword turns every way.

IV. The bold question with which Joshua accosted him; he did not send a servant, but stept up to him himself, and asked, jirt thou for us, or for our adversaries? Which intimates his readiness to entertain him if he were for them, and to fight him if he were against them. This speaks, 1. His great courage and resolution. He was not ruffled by the suddenness of the appearance, nor daunted with the majesty and bravery, which no doubt appeared in the countenance of the person he saw; but, with a presence of mind that became so great a General, put this fair question to him. God had bid Joshua be courageous, and by this it appears that he was

so; for what God by his word requires of his peo pie, he does by his grace work in them. 2. His great concern for the people and their cause; so heartily has he embarked in the interests of Israel, that none shall stand by him with the face of a man, but he will know whether he be a friend or a fee. It should seem, he suspected him for an enemy, a Goliath that was come to destroy the armies of the living God, and to give him a challenge. Thus apt are we to look upon that as against us, v.hich is most for us. The question plainly implies, that the cause between the Israelites and Canaanites, between Christ and Beelzebub, will not admit of a neutrality. He that is not with us, is against us.

V. The account he gave of himself, v. 14. ♦' Nay, not for your adversaries, you may be sure, but as Captain of the host of the Lord am I now come, not only for you as a friend, but over you, as commander in chief." Here were now, as of old, Gen. 32. 2, Mahanaim, two hosts, a host of Israelites ready to engage the Canaanites, and a host of angels to protect them therein, and he, as Captain of both, conducts the host of Israel, and commands the host of angels to their assistance. Perhaps in allusion to this, Christ is called the Captain of our salvation, Heb. 2. 10. and a Leader and Commander to the people, Isa. S5. 4. They cannot but be victorious, that have such a Captain. He now came as Captain to review the troops, to animate them, and to give the necessary orders for the besieging of Jericho.

VI. The great respect Joshua paid him when he understood who he was; it is probable that he perceived not only by wh-'t he said, but by some other sensible indications, that he was a divine person, and not a man.

1. Joshua paid homage to him. He fell on his face to the earth and did worship. Joshua was himself General of the forces of Israel, and vet he Avrs far from looking with jealousy upon this stranger, wlio produced a commission as Captain of the Lord's host above him; he did not offer to dispute his claims, but cheerfully submitted to him as his commander. It well becomes the greatest men to be hiiml^le and reverent in their addresses to God.

2. He begged to receive comm'mds and directions from Irm, T17iat saith 7ny Lord unto his servant? His former question was not more brld and soldier-like, than this was pious ;ind saint-like; nor was it any disparagement to the greatness of Joshua's spirit, thus to humble himself when he had to do with God: even crowned heads cannot bow too low before the throne of the Lord Jesus, who is King of kings, Ps. 2. 10, 11.-72. 10, 11. Rev. 19. 16. Observe, (1.) The relation he owns between himself and Christ; that Christ was his Lord, and himself his servant and under his command, Christ his Captain, and himself a soldier under him, to do as he is bidden. Matt. 8. 9. Note, The foundation of all acceptable obedience is laid in a sincere dedication of ourselves, as servants to Jesus Christ as our Lord, Ps. 16.2. (2.) The inquiry he makes pursuant to this relation, What saith my Lord? Which implies an earnest desire to know the will of Christ, and a cheerful readiness and resolution to do it. Joshua owns himself an inferior officer, and stands to receive orders; this temper of mind shows him fit for the post he was in, for those know best how to command, that know how to obey.

VII. The further expressions of reverence which this divine Captain required from Joshua, V. 15, Loose thy shoe from off thy foot, in token ot reverence and respect, which with us are signified by uncovering the head; and as an acknowledg mentof a divine presence, which, while it continucil there, did in a manner sanctif)' the place and dig

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nify it. We often say of a person whom we have a great affection for, that we lo\e the \ ery ground he ^'oes upon; thus Joshua must show his reverence tur this divine person, he must not tread the ground he stood on with his shoes on, Eccl. 5. 1. Outward expressions of inward reverence, and a religious awe rf God, well become us, and are required of us, whenever we appi'oach to him in solemn ordinances. Bishop Patrick well observes here, that the veiT same orders that God gave to Moses at the bush, when he was sending him to bring Israel out of Egvpt, Exod. 3. 5. he here gives to Joshua, for the confirming of his faith in the promise he had lately gi\ en him, that as he had been with Moses, so he would be with him, ch. 1. 5. Had MoSes such a presence of God with him, as, when it became sensible, sanctified the ground? So had Joshua.

And (lastly) Hereby he prepares him to receive the insti-uctions he was about to give him, concerning the siege of Jericho, which this captain of the Lord's host was now come to give Israel possession of.

CHAP. VI.

Joshua opened the campaig-n with the siege of Jericho, a city which could not trust so much to the courage of its people, as to act offensively and to send out its forces to oppose Israel's landing and encamping, hut trusted so much to the strength of its walls, as to stand upon its defence, and not to surrender, or desire conditions of peace. Now here we have tiie story of the taking of it. 1. The directions and assurances which the Captain of llie Lord's host gave concerning it, v. 1 . . 5. II. The trial of the people's patient obedience in waliiing round the city six days, v. 6 . . 14. III. The woiulerful delivery of it into their hands the seventh day, with a solemn charge to them to use it as a devoted thing, v. 15. .21. and v. 24. IV. The preservation of Rahab and her relations, V. 22, 23, 25. V. A curse pronounced upon the man that should dare to rebuild this city, v. 26, 27. An abstract of this story we find among the trophies of faith, Heb. 11. 30, By faith, the walls of Jericho fell doion, after they were compassed about seven days.

1. I^TOW Jericho was straitly shut up, Jl!^ because of the children of Israel : none went out, and none came in. 2. And the Lord said unto Joshua, See, I have jE;iven into thine hand Jericho, and the king thereof, and the mighty men of valour. 3. And ye shall compass the city, all ]/e men of war, and go round about the city once. Thus shalt thou do six days. 4. And seven priests shall bear before the ark seven trumpets of rams' horns : and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets. 5. And it shall come to pass, that when they make a long blast with the rams' horns, and when ye hear the sound of the trumpet, all the people shall shout with a great shout; and the wall of the pity shall fall down flat, and the people shall'ascend up, every man straight before him.

We have here a contest between God and the men of Jericho^ and their different resolutions, upon which it is easy to say whose word shall prevail.

I. Jericho resolves Israel shall not be its master, V. 1. It was straitly shut up, because of the children of Israel it dicl shut up, and it ivas shut up. So it is in the margin, it did shut up itself, being .strongly fortified both by art and nature, and it was ihut up, by the obstinacy and resolution of the in-

habitants, who agreed never to surrender or so much as sound a parley; none went out as deserters or to treat of peace, nor were any adnutted in to offer peace. Thus were they infatuated, and their hearts hardened to their own destruction—the miserable case and character of all those that strengthen themselves against the Almighty, Job 15. 25.

II. God resell es Israel shall be its master, and that quickly. The captain of the Lord's h< st, here called Jehovah, taking notice how strongly Jericho Avas fortified, and how strictly guarded, and knowing Joshua's thoughts and cares about reducing it, and perhaps his fears of a disgrace theie, and of stumbling at the threshold, gave him here all the assurance he could desii e of success, v. 2, See, I have given into thine hand Jericho. Not, " I will do it, but / have done if; it is all thine own, as sure as if it were already in thy possession." It was designed that this city, being the first-fruits of Canaan, should be entirely devoted to God, and that neither Joshua nor Israel should ever be one mite the richer for it, and yet it is here said to be given into their hand, for we must reckon that most cur own, which we have an opportunity of honouring God with, and employing in his service.

Now, 1. The 'Captain of the Lord's host gives directions how the city should be besieged. No trenches are to be opened, no batteries erected, or battering rams drawn up, nor any military preparations made; but the ark of God must be carried by the priests round the city, once a day for six days together, and seven times the seventh day, attended bv the iTien of war in silence, the priests all the while blowing with trumpets of ram's horns, v. 5, 4. This was all they were to do.

2. He assures theiri, that on the seventh day before night, they should without fail, be masters of the town; upon a s'gnal given, they must all shout, and immediately the wall should fall down, which would not only expose the inhabitants, but so dispirit them, that they would not be able to make any resistance, v. 5. God appointed this way, (1.) To magnify his o^vn power, that he might be exalted in his own strength, Ps. 2L 13. not in the strength of instruments. God would hereby yet further make bare his own almighty arm for the encouragement of Israel, and the terror and confusion of the Canaanites. (2.) To put an honour upon his ark, the instituted token of his presence, and to give a reason for the laws, by which the people were obliged to look upon it with the most profound veneration and respect. W'hen, long after this, the ark was brought into the camp without orders from God, it was looked upon as a profanation of it, and the people paid dear for their presumption, 1 Sam. 4. 3, &c. But now that it was done by the divine appointment, it was aii honour to the ark of God, and a great encouragement to the faith of Israel. (3.) It was likewise to put honour upon the priests, who were appointed upon this occasion to carry the ark, and sound the trumpets. Ordinarily, the priests were excused from war; that that privilege, with other honours and powers that the law had given them, might not be grudged them, in this service they are principally employed, and so the people are made sensible what blessings they were to the public, and how well worthy of all the advantages conferred upon them. (4.) It was to try the faith, obedience, and patience, of the people, to try whether they would observe a precept, which to human policy seemed foolish to obey, and believe a promise which inhumnn probability seemed impossible to be performed. They were also proved, whether they could patiently bear the reproaches of their enemies, and patiently wait for the salvation of the I^ord. Thus, by faith, not bv force, the walls of Jericho fell down. (5.1

JOSHUA, VI.

It was to encourage the hope of Israel, with reference to the remaining difficulties that were before them. That suggestion of the evil spies, that Canaan could never be conquered, because the cities were nvalled ufi to heaven, (Deut. 1. 28.) would by this be for ever silenced. The strongest and highest walls cannot hold out against Omnipotence; they needed not to fight, and therefore needed not to fear, because God fought for them.

6. And Joshua the son of Nun called the priests, and said unto them, Take up the ark of the covenant, and let seven priests bear seven trumpets of rams' horns before the ark of the Lord. 7. And he said unto the people. Pass on, and compass the city, and let him that is armed pass on before the ark of the Lord. 8. And it came to pass, when Joshua had spoken unto the people, that the seven priests bearing the seven trumpets of rams' horns passed on before the Lord, and blew with the trumpets; and the ark of the covenant of the Lord followed them. 9. And the armed men went before the priests that blew with the trumpets, and the rearward came after the ark, the priests going on, and blowing with the trumpets. 10. And Joshua had commanded the people, saying. Ye shall not shout nor make any noise with your voice, neither shall any word proceed out of your mouth, until the day I bid you shout; then shall ye shout. 11. So the ark of the Lord compassed the city, going about it once: and they came into the camp, and lodged in the camp. 12. And Joshua rose early in the morning, and the priests took up the ark of the Lord. 13. And seven priests, bearing seven trumpets of rams' horns before the ark of the Lord, went on continually, and blew with the trumpets: and the armed men went before them but the rearward came after the ark of the Lord, the priests going on, and blowing with the trumpets. 14. And the second day they compassed the city once, and returned into the camp", so they did six days. 15. And it came to pass on the seventh day, that they rose early about the dawning of the day, and compassed the city after the same manner seven times: only on that day they compassed the city seven times. 16. And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people. Shout; for the Lord hath given you the city.

We have here an account of the cavalcade which Israel made about Jericho, the orders Joshua gave concerning it, as he had received them from the Lord, and their punctual observance of these orders. We do not find that he gave the people the express assurances God had given him, that he would de-

liver the city into their hands; he tried whether they would obey orders with a general confidence that it would end well, and we find them very ob-serv ant both of God and Joshua.

I. Wherever the ark went the people attended it, V. 9. The armed men went before it to clear the way, not thinking it any disparagement to them, though they were men of war, to be pioneers to the ark of God. If any obstacle should be found in crossing all the roads that led to the city, (which they must do in walking round it,) they would remove it; if any opposition should be made by the enemy, they would encounter it, that the priests' march with the ark might be_ easy and safe. It is an honour to the greatest of men to do any good office to the ark, and to serve the interests of religion in their country. The rearivard, either another body of armed men, or Dan's squadron, which marched last through the wilderness, or, as some think, the multitude of the people who were not armed or disciplined for war, (as many of them as would,) followed the ark, to testify their respects to it, to grace the solemnity, and to be witnesses of what was done. Every faithful zealous Israelite would be willing to undergo the same fatigues, and run the same hazard with the priests that bare the ark.

II. Seven priests went immediately before the ark, having trumpets in their hands, with which they were continually sounding, v. 4, 5, 9, 13. The priests were God's ministers, and thus in his name, 1. They proclaimed war with the Canaanites, and so struck a terror upon them; for by terrors upon their spirits they were to be conquered and subdued. Thus God's ministers, by the solemn declarations of his wrath against all ungodliness, and unrighteousness of men, must blow the trumpet in Sion, and sound an alarm in the holy mountain, that the sinners in' Sion may be afraid. They are God's heralds to denounce war against ^11 those that go on still in their trespasses, but say, "We shall have peace, though we go on." 2. They proclaimed God's gracious presence with Israel, and so put life and courage into them. It was appointed that when they went to war, the priests should encourage them with the assurance of God's presence with them, Deut. 20. 2.. 4. And particularly their blowing with trumpets was to be a sign to the people, that they should be remembered before the Lord their God in the day of battle. Numb. 10. 9. It encouraged Abijah, 2 Chron. 13. 12. Thus God's ministers, by sounding the Jubilee trumpet of the everlasting gospel, which proclaims liberty and victory, must encourage the good soldiers oj Jesus Christ in their spiritual warfare.

III. The trumpets they used, were not these silver ti-umpets which were appointed to be made for their ordinary sei-\'ice, but trumpets of rams' horns, bored hollow for the purpose, as some think; these trumnets were of the basest matter, duller sound, and 'least show, that the excellency of tht power might be of God. Thus by the foolishness of preaching, fitly compared to the sounding ot these rams'horns, the devil's kingdom is thrown down, and the weapons of our tvarfare, though they are not carnal, nor seem to a carnal eye likely to bring any thing to pass, are yet mighty through God to the pulling daw?! of strong-holdn, 2 Cor. 10. 4, 5. The word here is trumfiets ofJohel, that is, such trumpets as they used to blow withal in the year of jubilee; many intei-preters understand it so, as signifying the complete liberty to which Israel was now brought, and the bringing of the land of Canaan into the hands of its just and rightful owners.

IV. All the people were commanded to be silent, not to speak a word, nor make any noise, t. 10. that they might the more carefully attend to tlie sound

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of the sacred trumpets, which they were now to look upon as the voice of God among them; and it does not become us to speak when God is speaking. It Hkewise intimates their reverent expectation of the event, Zech. 2. 13, Be silent, O all Jiesh before (he Lord. Exod. 14. 14, God shall fight, and ye shall hold your peace.

V. They were to do this once a day for six days together, and seven times the seventh day, -v. 14, 15. God could have caused the walls of Jericho to fall upon the first surrounding of them, but they must go round them thirteen times before they fall, that they might be kept waiting patiently for the Lord. Though they were lately come into Canaan, and their time was very precious, (for they had a great deal of work before them,) yet they must linger so many davs about Jericho, seeming to do nothing, nor to make any progress in their business. As promised deliverances must be expected in God's way, so they must be expected in his time. He that helieves, does not make haste, not more haste than God would have him make. Go yet sex'en times before any thing hopeful appears, 1 Kings 18. 43.

VI. One of these days must needs be a sabbath-day, and the Jews say that it was the last, but that is not certain; however, if he that api)ointed them to rest on the other sabbath-days, appointed them to walk on this, that was sufficient to justify them in it; he never intended to bind himself by his own laws, but that when he pleased he might dispense with them. The impotent man went upon this principle when he argued, John 5. 11, He that made me ivhole (and therefore has a divine power,) he said u7ito me, Take ufi thy bed. And in this case here, it was an honour to the sabbath-day, by which our time is divided into weeks, that just seven days were to be spent in this work, and seven priests were employed to sound seven trumpets; that number being, on this occasion, as well as many others, made remarkable, in remembrance of the six days' work of creation, and the seventh day's rest from it. And, besides, the law of the sabbath forbids our own work, which is servile and secular, but this which they did, was a religious act. It is certainly no breach of the sabbath-rest to do the sabbath-work, for the sake of which the rest was instituted; and what is the sabbath-work but to attend the ark in all its motions?

VII. They continued to do this, during the time appointed, and seven times the seventh day, though they saw not any effect of it, believing that at the end the vision would speak and not lie, Hab. 2. 3. If we persevere in the way of duty, we shall lose nothing by it in the long run. It is probable they walked at such a distance from the walls, as to be out of the reach of the enemies' arrows, and out of the hearing of their scoffs. We may suppose the oddness of the thing did at first amuse the besieged, but by the seventh day they were grown secure, feeling no harm from that, which perhaps they looked upon as an enchantment. Probably, they bantered the besiegers, as they, Neh. 4. 2, " Jiliat do these feeble Jenvs? Is this the people they thought so formidable? Are these their methods of attack?" Thus they cried Peace and Safety, that the destruction might be the more terrible when it came. JVicked men (says Bishop Hall) think God in Jest when he is firefiaiing for their judgment; but they will be convinced of their mistake when it is too late.

VIII. At last they were to give a shout, and did so, and immediately the walls fell, v. 16. This was a shout for mastery,'a triumphant shout, the shout of a king is among them. Numb. 23. 21. This was a shout of faith; they believed that the walls of Jericho would fall, and by that faith they were thrown down. It was a shout of prayer, an

Vol.. II.—E

echo to the sound of the trumpets which proclaimed the promise that God would remember them; Avith one accord, as one man, they cry to heaven for help, and help comes in. Some allude to this to show that we must never expect a complete victory over our own corruptions till the very evening of our last day, and then we shall shout in triumph over them, when we come to the number and measure of oiirperjections, as Bishop Hall expresses it. A good heart (says he) groans under the sense of his infir7nities, fain would be rid of them, and striven and prays, but when all is done, until the end of th.e seventh day it cannot be; then judgment shall be brought forth unto victory. And at the end of time, when our Lord shall descend from heaven with a shout, and the sound of a trumpet, Satan's kingdom shall be completely ruined, and not till then, when all opposing rule, principality, and power, shall be effectu lly and eternally put down.

17. And the city shall be accursed, even it and all that are therein, to the Lord : only Rahab the harlot shall live, she and all that are with her ni the h >use, because she hid the messengers that we sent. 18. And* you, in any wise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take off the accursed thing, and make the camp of Israel a curse, and trouble it. 19. But all the silver, and gold, and vessels of brass and iron, are consecrated unto the Lord: they shall come into the treasury of the Lord. 20. So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heaid the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city: 21. And they utterly destroyed all that was in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword. 22. But Joshua had said unto the two men that had spied out the country. Go into the harlot's house, and bring out thence the woman, and all that she hath, as ye sware unto her. 23. And the young men that were spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all dial she had -, and they brought out all her kindred, and left them w ithout the camp of Israel. 24. And they burnt the city with fire, and all that u-as therein: only the silver, and the gold, and the vessels of brass and of iron, they put into the treasury of the house of the Lord. 25. And Joshua saved Rahab the harlot alive, and her father's household, and all that she had; and she dwelleth in Israol even unto this day; because she hid the messengers which Joshua sent to spy out Jericho. 26. And Joshua adjured them at that time, saying, Cursed be the man before the Lord that risoth up and buildeth

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this city Jericho : he shall lay the foundation thereof in his first-born, and in his youngest son shall he set up the gates of it. 27. So the Lord was with Joshua ; and his fame was noised throughout all the country.

The people had reli^ously observed the orders gi'/en them concei'iiingthe besieging of Jericlio, and now at length Joshua had told them, v. 16, " T/ie Lord hath piven you the city, enter and take possession. " Accordingly, in these verses we have,

I. The rules they were to observe in taking possession; God gives it them, and therefore may direct it to what uses and intents, and clog it with what provisos and limitations he thinks fit. It is given to them to be devoted to God, as the first, and perhaps the worst, of all the cities of Canaan.

1. The city must be burnt, and all the lives in it sacrificed without mercy to the justice of God. All this they knew was included in those words, v. 17. The city shall be a cherem, a devoted thing, it and all therein, to the Lord; no life in it might be ransomed upon any terms, they must all be snvelyfiut to death, Lev. 27. 29. So He appoints, from whom as creatures they had received their lives, and to v/hom as sinners they had forfeited them; and who may dispute his sentence? /* God unrighteous, who thus taketh vengeance? God forbid we should entertain such a thought! There was more of God seen in the taking of Jericho, than of anv other of the cities of Canaan, and therefore that must be more than any other devoted to him. And the severe usage of this city would strike a terror upon all the rest and melt their hearts yet more before Israel. Only when this severity is ordered, Rahab and her family are excepted; she shall live and all that are with her. She had distinguished herself from her neighbours by the kindness she showed to Israel, and therefore shall be distinguished from them by the speedy return of that kindness.

2. All the treasure of it, the monev and plate and valuable goods, m.ust be consecrated to the service of the tabernacle, and brought into the stock of dedicated things: The Jews say, because the citv was taken on the sabbath-day. Thus God would be honoured by the beautifying and enriching of his tabernacle; thus preparation was made for the extraordinary expenses of his service: and thus the Israelites were taught not to set their hearts upon worldly wealth, nor to aim at heaping up abundance of it for themselves. God had promised them a land Rowing with milk and honey, not a land abounding with silver and gold, for he would have them live comfortably in it, that they might serve him cheerfully, but not covet either to trade with distant countries, or to hoard for aftertimes. He would likewise have them reckon themselves enriched in the enriching of the tabernacle; and to think that which was laid up in God's house as truly their honour and wealth as if it had been laid up in their own.

A particular caution is given them to take heed of meddling with the forbidden spoil; for what was devoted to God, if they offered to appropriate it to their own use, would prove accursed to them; therefore, T'. 18, "In any wise kee/i yourselves from the accursed thing; vou will find yourselves inclined to reach towards it, but check yourselves, frighten yourselves from having anything to do with it." He speaks as if he foresaw the sin of Achan, which we have an account of in the next chapter, when he gives that reason for the caution, lest ye make the cam/i of Israel a curse, and trouble it, as it proved that Achin did.

II. The entrance that was opened to them into the city by the sudden fall of the walls, or at least

that part of the wall over-against which they then were when they gave the shout, v. 20, J'Ae wall fell down flat, and, probably, killed abundance of people; the guards that stood sentinel upon it, or others that crowded upon it, to look at the Israelites that were walking around. We read of thousands killed by the fall of a wall, 1 Kings 20 30. Thut which they trusted to for defence, proved their destiniction. The sudden fall of the wall, no doubt, put the inhabitants into such a consternation, chat they had no strength nor spirit to make any resistance, but they became an easy prey to the sword of Israel, and saw to how little purpose it was to shut their gates against a people that had the Lord oji the head of them, Mic. 2. 13. Note, The God of heaven easily can, and certainly will, break down all the opposing power of his and his church's enemies. Gates of brass and bars of iron are, before him, but as straw and rotten wood, Isa. 45. 1, 2. Who will bring me into the strong city? Wilt not thou, O God? Ps. 60. 9, 10. Thus shall Satan's kingdom fall, nor shall any prosper, that hardened themselves against God.

III. The execution of the orders given concern this devoted city. All that breathed, were put the sword; not only the men that were found arms, but the women and children and old peop Though they cried for quarter, and begged ever earnestly for their lives, there was no room for co passion, pity must be forgotten, they utterly t stroyed all, v. 21. If they had not had a divi warrant, under the seal of miracles for this exec tion, it could not have been justified, nor can justify the like now, when we are sure no su( warrant can be produced. But being appointed 1 the righteous Judge of heaven and earth to do i who is not unrighteous in taking vengeance, they ai to be applauded in doing it, as the faithful ministe of his justice. Work for God was then bloody work; and cursed was he that did it deceitfully, keefiing back, his sword f-om blood, Zgv. 48. 10. But the spirit of the gospelis \ ery different, for Christ came not to destroy men's lives but to save them, Ijuke 9. 56. Chiist's victories were of another nature. The cattle were put to death with the owners, as additional sacrifices to the divine justice. The cattle of the Israelites, when slain at the altar, were accepted as sacrificesyor them, but the cattle of those Canaanites were required to be slain as sacrifices with them, for their iniquity was not to be purged with sacrifice and offering: both were for the glory of God. 2. The city was bur?it withjire, and all that was in it, v. 24. The Israelites, perhaps, when they had taken Jericho, a large and well-built city, hoped they should have that for their head-quarters; but God will have them yet to dwell in tents, and therefore fires this nest, lest they should nestle in it. 3. All the silver and gold, and all those vessels which were capable of being purified by fire, were brought into the treasury of the house of the Lord; not that he needed it, but he would be honoured by it, as the Lord of hosts, of their hosts in particular, the God that gave the victory, and therefore might demand the spoil; either the whole, as here, or, as sometimes, a tenth, Heb. 7. 4.

IV. The preservation of Rahab the harlot, or inn-keeper, who fierished not with them that believed not, Heb. 11. 31. The public faith was engaged for her safety, by the two spies, who acted therein as public persons; and therefore though the hurry they were in at the taking of the town, no doubt, was very great^et Joshua took effectual care for her preservation. The same persons that she had secured, were employed to secure her, v. 22, 23. They were best able to do it, who knew her and her house, and they were fittest to do it, that it might appeal it was for the sake of her kindness to thero. that she

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■was thus distingi'".slted, and had her life given her for H prey. All her kindred were saved with her; like Noah she believed to the saving of her house; and thus faith in Christ brings salvation to the house, Acts 16. 31. Some ask, how her house, which is said to have been u/ion the wall, ch. 2. 15. escaped falling; with the wall; we are sure it did escape, for she and her relations were safe in it: either though it joined so near to the wall as to be said to be upoji it, yet it was so far off as not to fall either with the wall or under it; or rather that part of the wall on which her house stood, fell not. Now being preserved alive, 1. She was left for some time without the camp to be purified from the gentile superstition, which she was to renounce, and to be prepared for her admission as a proselyte. 2. She was in due time incorporated with the church of Israel, and she and her posterity dwelt in Israel, and her family was remarkable long after. We find her the wife of Salmon, prince of Judah, mother of Boaz, and named among the ancestors of our Saviour, Matt. 1. 5. Having received Israelites in the name of Israelites, she had an Israelite's reward. Bishop Pierson observes, that Joshua's saving Rahab the harlot, and admitting her into Israel, was a figure of Christ's receiving into his kingdom, and entertaining there, the publicans and the harlots, Matt. 21, 31. Or it may be applied to the conversion of the Gentiles.

V. Jericho is condemned to a perpetual desolation, and a curse pronoimced upon the man that at any time hereafter should offer to rebuild it, v. 26. Joshua adjured them, that is, the elders and people of Israel, not only by their own consent, obliging themselves and their posterity never to rebuild this city, but by the divine appointment; God himself having forbidden it under the severe penalty here annexed. 1. God would hereby show the weight of a divine curse; where it rests there is no contending with it nor getting from under it; it brings ruin without remedy or repair. 2. He would ha\ e it to remain in its ruins a standing monument of his wrath against the Canaanites, when the measure of their iniquity was full; and of his mercy to his people, when the time was come for their settlement in Canaan. The desolations of their enemies were witnesses of his favour to them, and would upbraid them with their ingratitude to that God who had done so much for them. The situation of the city was very pleasant, and probably, its nearness to Jordan was an advantage to it, which would tempt men to build upon the same spot; but they are here told it is at their peril if they do it. Men build for their posterity, but he that builds Jericho, shall have no posterity to enjoy what he builds; his eldest son shall die when he begins the work, and if he take not warning by that stroke to desist, but will go on presumptuously, the finishing of his work shall be attended with the funeral of his youngest, and we must suppose all the rest cut off between. This curse, not being a cur-e causeless, did come upon that man who long after rebuilded Jericho, 1 Kings 16. 34. but we are net to think it made the place ever the worse when it was built, or brought any hurt to them that inhabited it. We find Jericho afterward graced with the presence, not only of those two great prophets Elijah and Eli-sha, but of our blessed Saviour himself, Luke 18. 35- 19. 1. Matt. 20. 29. Note, It is a dangerous thing to attempt the building up of that which God will have to be destroyed. See Mai. 1. 4.

Lastly, All this magnified Joshua and raised his reputation, v. 27. it made him not only acceptable to Israel, but formidable to the Canaanites, because it appeared that God was with him of a truth: the Word of the Lord was with him, so the Chaldee, even Christ himself, the same that was with Moses. Nothing can more raise a man's reputation, nor

make him appear more truly gi eat, than to have the evidences of God's presence with him.

CHAP. VII.

More than once we have found the affairs of Israel, then when they were in the happiest posture, and gave the most hopeful prospects, perplexed and embarrassed by sin, and a stop thereby put to the most promising proceedings. The golden calf, the murmuring at Ka-desh, and the iniquity of Peor, had broken their measures and given them great disturbance; and in this chapter we have such another instance of the interruption given to the progress of theii- arms by sin. But »l being only the sin of one person or family, and soon expiated, the consequences %vere not so mischievous as of those other sins; however it served to let them know that they were still upon their good beliaviour. We have here, I. The sin of Achan in meddling with the accursed thing, V. 1. II. The defeat of Israel before Ai thereupon, V. 2..5. III. Joshua's humiliation and prayer on occasion of that sad disaster, v. 6..9. IV. The directions God gave him for the putting away of the guilt, which had provoked God thus to contend with them, v. 10. .15. V. The discovery, trial, conviction, condemnation, and execution, of the criminal, by which the anger of God was turned away, v. 1G..26. And by this story it appears that, as the law, so Canaan itself, made nolning perfect, the perfection both of holiness and peace to God's Israel is to be expected in the heavenly Canaan ^^only.

1. X3[UT the cliildren of Israel committed AB a trespass in the accursed thing: for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing: and the anger of the Lord was kindled against the children of Israel. 2. And Joshua sent men from Jericho to Ai, which is beside Beth-aven, on the east side of Beth-el, and spake unto thern, saying. Go up and view the country. And the men went up and viewed Ai, 3. And they returned to Joshua, and said unto him. Let not all the people go up; but let about two or three thousand men go up and smite Ai; and make not all the people to labour thither ; for they are hut few. 4. So there went up thither of the people about three thousand men : and they fled before the men of Ai. 5. And the men of Ai smote of them about thirty and six men : for they chased them from before the gate even unto Sheba-rim, and smote them in the going down ; wherefore the hearts of the people melted, and became as water.

The story of this chapter begins with a but. The Lord ivas nvith Joshua, aiid his fame was noised through all that country; so the foregoing chaptei ends, and it left no room to doubt but that he would go on as he had begun, conquering and to conquer. He did right, and observed his orders in every thing. But the children of Israel committed a tres fiass, and so set God against them; and then evei. Joshua's name and fame, his wisdom and courage, could do them no service. If we lose our God, we lose our friends, who cannot help us unless God be for us. Now here is,

I. Achan sinning; v. 1. Here is only a general mention made of the sin, we shall afterward have a more particular account of it from his own mouth. The sin is here said to be taking of the accursed thing, in disobedience to the command, and in defiance of the threatening, ch. 6. 18. In the sacking

JOSHUA, VIJ.

of Jeficho, orders were given, that they should neither spare any lives, nor take any treasure to themselves; we read not of the breach of the former prohibition, (thei'e were none to whom they showed any mercy,) l)ut of the latter. Compassion was put off, and yielded to the law, but covet-o'jsness was indulged. The love of the world is that root of bitterness, which of all others is most hardly rooted up. Yet the history of Achan is a plain intimation that he of all the thousands of Israel was the only delinquent in this matter. Had there been more in like manner guilty, no doubt we s'iould have heard of it; and it is strange there were no more. The temptation was strong, it was easy to suggest what a p,ty it was that so many things of value should be l^urnt, to what purpose is this waste? In plundering cities, every man reckons himself entitled to what he can lay his liands on. It was easy to promise themselves secrecy and impunity; yet by the grace of God such impressions were made upon the minds of the Israelites by the ordinances ot God, circumcision and tl\e passover, which they had lately been partakers of, and by the providences of God which had been concerning them, that they stood in awe ol tlie divine precept and judgment, and generously denied themselves in obedience to their (iod. And yet, though it was a single person that sinned, the children of Israel are said to commit the tresfiass, because one of their body did it, and he was not as yet separated from them, nor disowned by them. They did it, that is, by what Achan did, guilt was derived upon the whole society of which he was a member. This should be a warning to us to take heed of sin oiirselves, lest by it many be defiled or disquieted, Heb. 12. 15. and to take heed of having fellowship with sinners, and of being in with them, lest we share in their guilt. Many a careful tradesman has been broken by a careless partner. And it concerns us to watch over one another for the preventing of sin, because others' sins may redound to our damage.

II. The camp of Israel suffering for the same. The anger of the Lord luas kindled against Israel; he saw the offence, though they did not, and takes a course to make them see it; for, one way or other, sooner or later, secret sins will be brought to light; and if men inquire not after them, God will, and with his inquiries will awaken their's. Many a community is under guilt and wrath, and is not aware of it, till the fire breaks out: here it broke out quickly.

1. Joshua sends a detachment to seize upon the next city that was in their way, and that was Ai. Only three thousand men were sent, advice being brought him by his spies that the place was inconsiderable, and needed no greater force for the reduction of it, V. 2, 3. Now perhaps it was a culpable assurance, or security rather, that they sent so small a party on the expedition; it might also be an indulgence of the people in the love of ease, for they will not have all the /leo/ile to labour thither; perhnps the people were the less forward to go upon tliis expedition, because they were denied the plunder of Jericho; and these spies were willing they should be gratified. Whereas when that town was to be taken, though God by his own power would throw down the walls, yet they must all labour thither, and labour there too, in walking round it. It did not bode well at all, that God's Israel began to think mrich of their labour, and contrived how to sfiare their pains. It is required that we work out our salvation, though it is God that works in us. It has likewise often proved of bad consequence to make too light of an enemy. They are but few, (say the spies,) but as few as they were, they were too many for them.

It will awaken our care and diligence in our christian warfare, to consider that we wrestle with princifialities and powers.

2. The party he sent, in their first attack upon the town were repulsed with some loss, v. 4, 5, they Jied before the men of jli, finding themselves unaccountably dispirited, and their enemies to saily out upon them with more vigour and resolution than they expected. In their retreat they had about thirty-six men cut off: no great loss indeed cut of such a number, but a dreadful surprise to those who had no reason to expect any other in any attack than clear, cheap, and certain victory. And now, f.s it proves, it is well there were but three thousand that fell under this disgrace. Had the body of the army been there, they had been no more able to keep their ground, noAV they were under guilt and wrath, than this small party, and to them the defeat would ha\ e been much more grievous and dishonourable. However, it was bad enough as it was, and served, (1.) To humble God's Israel, and to teach them always to rejoice with trembling. Let not him that girdeth on the harness, boast as he that putteth it off. (2.) To harden the Canaanites, and to make them the more secure, notwithstanding the teiTors they had been struck with, that their ruin, when it came, might be the more dreadful. (3.) To be an evidence of God's displeasure ;igainst Israel, and a call to them to purge out the old leaven. And this was principally intended in their defeat.

3. The retreat of this party in disorder, put the whole camp of Israel into a fright; the hearts of the people melted, not so much for the loss as for the disappointment. Joshua had assured them that the living God would without fail drive out the Canaanites from before them, ch. 3. 10. How can this event be reconciled to that promise? To every thinking man among them it appeared an indication of God's displeasure, and an omen of something worse, and therefore no marvel it put them into such a consternation; if God turn to be their enemy and Jight against them, what will become of them? Time Israelites tremble when God is angry.

6. And Joshua rent his clothes, and fell to the earth upon his face before the ark of the Lord until the even-tide, he and the elders of Israel, and put dust upon their heads. 7. And Joshua said, Alas ! O Lord God, wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us ? Would to God we had been content, and dwelt on the other side Jordan ! 8. O £jORd what shall T sa^', ^vhe^ Israel turn-eth their back before their enemies ! 9. For the (Canaanites, and all the inhabitants of the land shall hear of it, and shall environ us around, and cut off our name from the earth: and what wilt thou do unto thy great name ?

We have here an account of the deep concern Joshua was in, upon this sad occasion. He, as a public person, interested himself more than any other in this public loss; and is therein an example to princes and great men, and teaches them to lay much to heart the calamities that befall their people: he is also a *.ype of Christ, to whom the blood of his subiects is brecious, Ps. 72. 14.

Observe,

I. How he grieved; he rent his clothes, v. 6. in

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token of great sorrow for this public disaster, and | especially a dread of God's displeasure, which was certainly the cause of it. Had it been but the common chance of war, (as we are too apt to express it,) it had not become a General to droop thus under it: but when God was angry, it was his duty to honour and feel thus. One of the bravest soldiers that ever was, owned that his ^fleah trembled for fear of God, Ps. 119, 120. As "one humb/hig-himself under the mighty hand of God, he fell to the earth ufion his face, not thinking it any disparagement to him to lie thus low before the great God, to whom he directed this token of reverence, bv keeping his eye toward the ark of the Lord. The elders of Israel, being interested in the Cduse, and influenced by his example, prostrated themselves witli him, and, in token of deep humiliation, fiut dust ufion their heads, not only as mourners, but as penitents; not doubting but it was for some sin or other, that God did thus contend with them, (though they knew not what it was,) they humbled themselves before God, and thus deprecated the pi'ogress of his wrath. This they continued until even-tide, to show that it was not the result of a sudden feeling, but proceeded from a deep conviction of their misery and danger if God were any way provoked to depart from them. Joshua did not fall foul upon his spies for their misinformation concerning the strength of the enemy, nor upon the soldiers for their cowardice, th()ugh perhaps both were blame-worthy, but his eye is u]i to God; for is there any evil in the camp, and he has not done it? His eye is upon God as displeased, and that troubles him.

H. How he prayed, or pleaded rather, humbly ex])ostulating the case with God; not sullen, as David when the Lord had made a breach ufion Uzzah, but much affected; his spirit seemed to be somewhat ruffled and discomposed, yet not so as to be put out of fi-ame for prayer; but by gi\ ing vent to his trouble in an humble address to God, he keeps his temper, and it ends well.

1. Now he wishes they had all taken up with the I'^t of the two tribes on the other side Jordan, v. 7. He th'nks it had been better to have stayed there and been cut short, than come hither to be cut off. This savours too much of discontent and distrust of God, and cannot be justified, though the surprise and disappointment to one deeply concerned for the public interest may in part excuse it. Those words, JVhcrefore hast thou brought us over Jordan to destroy us? are too like what the murmurers often said, Exnd. 14. 11, 12.—16. 3.—17. 3. Numb. 14. 2, 3. but he that searches the heart, knew they came from another spirit, and therefore was not extreme to mark ivhat he said amiss. Had Joshua considei*-ed that this disorder which their affairs were put into, no doubt, proceeded from something amiss, wliich yet might easily be redressed, and all set to rights again, (as often in his predecessor's time) he would not have spoken of it as a thing taken for granted, that they were delivered into the hands of the yl77iorites to be destroyed. God knows what he does, tho\igh we do not; but this we may be sure of, he never did, nor ever will, do us any wrong.

2. He speaks as one quite at a loss concerning the meaning of this event, v. 8. •' JVhat shall I say, what consti-uction can I put upon it, vjhen Lsrael, thy own people, for whom thou hast lately done such great things, and to whom thou hast promised the full possession of this land, when they turn their backs before their enemies," (their necks, so the word is,) "when they not only flee before them, but fall before them, and become a prey to them? What shall we think of the divine fiower, .Is the Lord's arm shortened? Of the divine firo-mise Is his word yea and nay? Of what God has

done for us, Shall that be all undone again and prove in vain?" Note, The methods of Providence are often inti'icate and perplexing, and such as the wisest and best of men know not what to say to; but they shall know hereafter, John 13. 7. ' 3. He pleads the danger Isi-ael was now in of being ruined; he gives up all for gone. " The Ca-naanites shall environ us round, concluding that, now our defence being departed, and the scales turned in their favour, we shall be in their e) es as contemptible as e\ er we were formidable, and they shall cut off our 7ia?ne from the earth," v. 9. Thus even good men, when things go against them a little, are too apt to fear the worst, and make harder conclusions than there is reason for. But this comes in here as a plea; "Lord, let not Israel's name, which has been so dear to thee and so great in the world, be cut off."

4. He pleads the reproach that would be cast on God, and that if Israel were ruined, his glory would suflTer by it. They will cut off our name, says he, yet as if he had corrected himself for insisting upon that, it is no great matter (thinks he) Avhat comes of our little name, (the cutting off of that will be a small loss,) but what wilt thou do for thy great name? This he looks upon and laments as the great aggravation to the calamity, he feared it would reflect on God, his wisdom and power, his goodness and faithfulness; what would the Egv'ptians say? Note, Nothing is more grievous to a gracious soul than dishonour done to God's name. This also he insists upon as a plea for the preventing of his fears, and a return of God's favour; it is the only word in all his address, that has any encouragement in it, and he concludes with it, leaving it to this issue, Father, glorify thy name. The name of God is a great name, above every name; and whatever happens, we ought to believe that he will, and pray that he would, woik for his own name, that that may not be polluted. This should be our concern more than any thing else, on this we must fix our eye as the end of all our desires, and from this we must fetch our encouragement as the foundation of all our hopes: we cannot urge a better p'.ea than this. Lord, ivhat wilt thou do for thy great name? Let God in all be glorified, and then welcome his whole will.

10. And the Lour) said unto Joshua, Get thee up ; wherefore hest thou thus upon thy face 1 11. Israel hath sinned, and they have also trfinsgressed my covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stulf. 12. Therefore the children of Israel could not stand before their enemies, hit turned their backs before their enemies, because they were accursed: neither will I be with yoii any more, except ye destroy the accursed from among you. 13. Up, sanctify the people, and say, Sanctify yourselves against to-morrow : for thus saith the Lord God of Israel, There is an accursed thing in the midst of thee, O Israel: thou canst not stand before thine enemies, until ye take away the accursed thing from among you. 14. In the morning therefore ye shall be brought according to your tribes: and it shall be, that the tribe which the Lord

JOSHUA, Vll.

Ifike.th shall come according to the families thereof; and the family which the Lord shall take shall come by households; and the households which the Lord shall take shall come man by man. 15. And it shall bv", thai he that is taken with the accursed thing shall be burnt with fire, he and all that he hatli; because he hath transgressed tJie covenant of the Lord, and because he hath wrought folly in Israel.

We ha\ e here God's answer to Joshua's address, which, we may suppose, came from the oracle over the ark, before which Joshua had prostrated himself, V. 6. Those that desire to know the will of Grd, must attend with their desires upon the lively oracles, and wait at wisdom's gates for wisdom's dictates, Prov. 8. 34. And let those that find themselves under the tokens of God's displeasure, ne\ er complain o/" him, but complain to him, and they shall recene an answer of peace. The answer came immediately, vjhile he was yet speaking, Isa. 65. 24. as that of Daniel, c/i. 9. 20, isTc.

I. God encourages Joshua against his present despondencies, and the black and melancholy apprehensions he had of the present posture of Israel's affairs, v. 10, " Get thee up, suffer not thy spirits to droop and sink tlms, wherefore liest thou thus upon thy face? No douljt, Joshua did well to humble himself before God, and mourn as he did, under the tokens of his displeasure; but now Ciod tells him, it was enough, he would not ha^"e him continue any longer in that melancholy posture, for God delights not in the grief of penitents when they afflict their souls, further than as it qualifies them for pardon and peace; the days even of that mourning nmst be ended. Arise, shake thyself

from the dust, Isa. 52. 2. Joshua continued his mourning till even-tide, v. 6. so late, that they could do nothing that night toward the discovery of the criminal, but were forced to put it off till next morning. Daniel {ch. 9. 21.) and Ezra {ch. 9. 5, 6.) continued their mourning only till the time of the evening sacrifice; that re\ ived them both, but Joshua went ])ast that time, and therefore is thus roused; " Get thee up, do not lie all night there." Yet we find that Moses fell down before the Lord forty days and forty nights, to make intercession for Israel, Deut. 9. IS. Joshua must get up because he has other work to do than to lie there; the accursed thing must be discovered and cast out, and the sooner the better; Joshua is the man that must do it, and therefore it is time for him to lay aside his mourning weeds, and put on his judge's robes, and clothe himself with zeal as a cloke; weeping must not hinder sowing, nor one duty of religion justle cut anrJther. Every thing is beautiful in its season. Shechaniah perhaps h id an eye to this in what he said to Ezra upon a like occasion. See Ezri 10. 2..4.

II. He informs him of the tnie and only cause of this disaster, and shows him wherefore he contended with them, i'. 11, hrael hath sinned. "Think not that God's mind is changed, his arm shortened, or his promise about to fail; no, it is sin, it is sin, th:it great mischief-maker, that has stopjied the current of divine favours, and has made tliis breach upon vou." The sinner is not named, thougli the sin IS described; but it is spoken of as the act of Israel in general, till tliey have fastened it \ipon the particular ])erson, and their godly norrow ha\ e so wrought a clearing of thfmselve^-, as the'r's did, 2 Cor. 7. n. Observe how the sin is here made to appear exceeding sinful. 1. They havt transgress-

ed my covenant, an express precept with a penalty annexed to it. It was agreed, that God should have all the spoil of Jericho, and they should have the spoil of the rest of the cities of Canaan, but in robbing Gcd of his part, they transgressed this covenant. 2. They have even taken of ihe devoted thing, in contempt of the cui se which was so solcnmlv denru!i-ced against him that should dare to break in uprn God's property, as if that curse had nothing in it formidable. 3. They have also stolen; they d d it clandestinely, as if they could conceal it from the di\ ine onmiscience, and they weie ready to sav, 1 he Lord shall not see, or will not miss so small'a matter out of so great a sptnl. Thus thou thought-est I was altogether such a one as thyself 4. They have dissembled also. Probably, when the acticii was over, Joshua called all the tribes, and asked them, whether they had faithfully disposed of the spoil according to the divine command, and charged them, if they knew of any transgression, they sliouid disco\ er it; but Achan joined with the rest in a general protestation of innocency, and kept his countenance, like the adulterous woman that eats and wipes her mouth, and says, I have done no wickedness. Nay, 5. They have put the accursed thing among their own goods, as if they had as good a title to that as to any thing they have; never expecting to be called to an account, nor designing to make restitution. All this Joshua, though a wise and vigilant ruler, knew nothing of, till God told him, who knows all the secret wickedness that is in the world, which men know nothing of. God cou'.d at this time ha\e told him who the person was that had done this thing, but does not. (1.) To exercise the zeal of Joshua and Israel, in searching out the criminal. (2.) To give the sinner himself space to repent and make confession. Joshua, no dculjt, proclaimed immediately throughout the c; mp, th; t there was such a transgression committed, up n which, if Achan had surrendered himself, and penitently owned his guilt, and prevented the scrutiny, Avho knows but he might have had the benefit cf that law which accepted of a trespass-offering, with restit7ition, from those that had sinned through ignorance in the holy things of the law? Lev. 5. 15, 16. But Achan never disco\ ering himself till the lot discovered him, evinced the hardness cf his heart, and therefore he found no mercy.

III. He awakens him to inquire further into it, by telling him, 1. That this was the only ground for the controversy God had with them; this, and nothing else; so that when this accursed thing was put away, he needed not fear, all would be well, the stream of their successes, when this one obstruction was removed, would run as strong as evei'. 2. That if this accursed thing were not destroyed, they could not expect the return of God's gracious presence; in plain terms, neither will I be with you ami more as I have been, except ye destroy the accursed, that is, the accursed person, who is made so by the accursed thing. That which is accursed, will be destroyed; and they whom God has intrusted to bear the sword, bear it in vain, if they make it not a terror to that wickedness which I>rings these judgments of God on a land. By personal repentance and i-eformation, we destroy the accursed thing in cur own hearts, and unless we do that, we must never expect the fa\ our of the blessed God. Let all men know that it is nothing hut sin that separates between them and God, ancl if that be not sincerely repented of and forsaken, it will separate eternally.

IV. He directs him in what method to make tliis inquiry and prosecution. 1. He must sanctfy the peo/ile, now over-night, that is, as it is cxpiainedj he must command them to sanctify themselves, v. 13. And whit can either magistrates or ministers ■ do more toward sanctificationi' They nmst [.ut

JOSHUA, VIl.

39

t'leniselves into a suitable frame to appear before God, and submit to the divine scrutiny; must examine themselves, now that God was coming to examine them; must firefiare to meet their God. They were called to sanctify themselves, when they were to receive the divine law, Exod. 19. and now also when they were to come under the divine judgment; for in both God is to be attended with the utmost reverence. There is an accursed thing in the midit of thee, and therefore sanctify yourselves, that is, "Let all that are innocent, be able to clear themselves, and be the more careful to cleanse themselves: the sins of others may be improved by us, as furtherances of our sanctihcation, as the scandal of the incestuous Corinthian occasioned a blessed reformation in that church, 2 Cor. 7. 11. 2. He must bring them all under the scrutiny of the lot, v. 14. the tribe which the guilty person was of, should first be discovered by lot, then the family, then the household, and last of all the person. The conviction came upon him thus gradually, that he might have some space given him to come in and surrender himself; for God is not ivilling that any should fierish, but that all should come to repentance. Observe, The Lord is said to take the tribe, and family, and household, on which the lot fell; because the disposal of the lot is of the Lord, and however casual it seems, is under the direction of infinite wisdom and justice; and to show, that when the sin of sinners finds them out, God is to be acknowledged in it; it is he that seizes them, and the arrests are in his name. God hath found out the iniquity of thy servants. Gen. 44. 16. It is also intimated with what a certain and imerring judgment the righteous God does and will distinguish between the innocent and the guilty, so that though for a time they seem involved in the same condemnation, as the whole tribe did, when it was first taken by the lot, yet he who has his fan in his hand, will effectually provide for the taking out of the precious from the vile; so that though the righteous be of the same tribe, and family, and household, with the wicked, yet they shall never be treated as the wicked, Gen. 18. 25. 3. When the criminal was found out, he must be put to death without mercy, (Heb. 10. 28.) and with all the expressions of a holy detestation, v. 15. He and all that he has, must be burnt with fire, that there might be no remainders of the accursed thing among them; and the reason given for this severe sentence, is, because the criminal has, (1.) Given a great affront to God, he has transgressed the covenant of the Lrrrd, who is jealous particularly for the honour of the holy covenant. (2.) He has done a great injury to the church of God, he has wrought folly in Inrael, has shamed that nation which is looked upon by all its neighbours to be a wise and an understanding peofile; has infected that nation which is sanctified to God, and troubled that nation of which He is the Protector. These being crimes so heinous in their nature, and of such pernicious consequence and example, the execution, which otherwise would have come under the imputation of cruelty, is to be applauded as a piece of necessary justice. It was Sacrilege, it was invading God's rights, alienating his property, and converting to a private use that which was devoted to his glory, and appropriated to the service of his sanctuary—this was the crime to be thus se\erely ])un!shed, for warning to all people in all ages to take heed how they rob God.

16. So .Toshua rose up early in the morning, and brought Israel hy their tribes ; and the tribe of Judah was taken : 17. And he brought the family of Judah; and he took the family of the Zarhites : and he brought

the family of the Zarhites man by man; and Zabdi was taken : 18. iVnd he brought his household man by man ; and Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken. 19. And Joshua said unto Achau, My son give, I pray thee, glory to the I.ord God ol Israel, and make confession unto him; and tell me now what thou hast done ; \\k\v. it not from me. 20. And Achan answered .Joshua and said. Indeed I have sinned against the Lord God of Israel, and thus and thus have I done: 21. When I saw among the spoils a goodly Babylonish garment, and two hundred sliekels of silver, and a wedo-e of gold of fifty shekels weight, then 1 coveted them, and took them; and, behold, they are hid in the earth in the midst of my tent, and the silver under it. 22. So Joshua sent messengers, and they ran unto the tent; and, behold, it was hid in his tenl, and the silver under it. 23. And they took them out of the midst of the tent, and brought them unto Joshua, and unto all the childien of Israel, and laid them out before the Lord. 24. And Joshua, and all Israel with him, took Achan, the son of Zerah, and the silver, and the garment, and the wedge of gold, and his sons, and his daughters, and his oxen, and his assts, and his sheep, and his tent, and all that he had: and they brought them unto the valley of Achor. 25. And Joshua said, Wh}- hast thou troubled us ? the Lord shall trouble thee this day. xAnd all Israel stoned him with stones, and burned them with fire after they had stoned them with stones. 20. And they raised over him a great heap of stones unto this day. So the Lord turned from the fierceness of his anger. Wherefore the name of that place was called, The valley of Achor, unto this day.

We have in these verses,

I. The discovery of Achan by the lot, which proved a perfect lot, though it proceeded gradually. Though we may suppose that Joshui slept the better, and with more ease and satisf.iction, when he knew the worst of the disease of that body, which, under God, he was the head of, and which was put into a certain method of cure, yet he rose up early in the morning, v. 16. so much was his heart upon it, to put away the accursed thing. We liave found Joshua upon other occasions an early riser, here, it shows his zeal and vehement desire to see Israel restored to the divine favour. In the scrutiny observe, 1. That the guilty tribe was that of Judah, which was, and was to be, of all the tribes the most honourable and illustrious; this was an allay to their dignity, and might serve as a check to their pride: many there were, who were its glories, but here was one that was its reproach. Let not the best families think it strange, if there be those found in them, and descending from them, that prove their grief and shame. Judah was to have

JOSHL'A, VII.

the first and largest lot in Canaan, the more inex-cus ible is fine of that tribe, if, not content to wait for his own share, he bre.ik. in upon God's property. The Jews'tradition is, that when the tribe of Ju-dah Avas taken, the valiant men of that tribe drew theirswords, and professed they would not sheathe them again till they saw the criminal punished, and themselves cleaved who knew their own innocency. 2. That the guilty persnn was at length fastened upon, and the language of the lot was. Thou art the man, v. 18. It was strange that Achan, being conscious to himself of guilt, when he saw the lot come nearer and nearer to hnn, had not either the wit to make an escape, or the grace to make a confession; but hjs heart was hardened through the dcceitful-ness of svi, and it proved to be to his oivn destruction. We may well im igine how his countenance changed, and what horror and confusion seized him when he was singled out as the delinquent, when the eyes of all Israel were fastened upon him, and every one was re idy to s ly, Have lue found thee, 0 our enemy? See here, (1.) The folly of those that promise themselves secrecy in sin; the righteous God has many ways of bringing to light the hidden works of darkness, and so bringing to shame and ruin those that continue their fellowship with those unfruitful works. A bird of the air, when God pleases, shall carru the voice, Eccl. 10. 20. See Ps. 94. 7, i:fc. (2.) How much it is our conceni, when God is contending with us, to find out what the cause of action is, what the particular sin is, that, like Achm, troubles our r 'mp. We must tlius ex'mine ourselves and carefully review the records of conscience, that we may find out the arcirscd thin-r, and pray earnestly with holv Job, Lord, show ?ne whej'efore thou con-t ndcsf with me. Disco, er the traitor, and he shall r.o Hnger be harlj-nired.

IT. His arraignment and examination, v. 19. Joshua sits judge, and thf^urh al)nndantly satisfied of his guilt hv the determination of the lot, yet urges him to make a penitent confession, that his soul might be sived bv it in the other world, though he could not give him any encouragement to hope that he shou'd save his life by it. Observe, 1. How he accosts him,with the greatest mildness and tenderness that cnuld be, like a true disciple of iMoses. He mitrht justly have called him "thief," and "rebel," '•Raca,"and "thou fool," but he calls him " sin;" he might hnve adjured him to confess, as the High Priest did our blessed Saviour, or threatened him with the torture to extort a confession, but for love's sake he rather beseeches him, Tfirny thee, make conf ssion. This is an example to all, mt to insult over those that are in misery, thou'^h they have brought themselves into it by their own wickedness, but to treat even offenders with the spirit of meekness, not knowing what we ourscl" es shovdd have been and done, if God had put us into the hand of our own counsels. It is likewise an example to magistrates, in executing justice, to govern their own passions with a strict and prudent hand, and never suffer themselves to be transported bv them into any indecencies of behaviour or langinge, no, n^^t towards those that have given the greatest provocations. The wrath of man work-eth vot the righteouftiie^s of God. Let them remember the judgment is God's, who is Lord of his ang^r. This is the likeliest method of bringing offenders to repentance. 2. What he wishes him to do; to confess the fa(-t, to confess it to God, the party offended by the crime; Joshua was to him in God's stead, so that in confessing to him, he confessed to Ciod. Hereby he would satisfy Joshua and the congregation concerning that which was laid .to his charge; his confession would also be an e\ idence of his repentance, and a warning to others to take

heed of sinning after the similitude of his trans gression: but that which Joshua aims at herein, is, that God might be honoured by it as the Lord, the God of infinite knowledge and power, from whom no secrets are hid; and as the God of Israel, who as he does particularly resent affi-onts given to his Israel, so he does the affronts given him by Israel. Note, In confessing sin, as we take shame to ourselves, so we give glory to God, as a righteous God, owning him justly displeased with us, and as a good God who will not improve our confessions as evidences against us, but is faithful and just to for-gi\'e, when we are brought to own that he would be faithful and just if he should punish. By sin we have injured God in his honour; Christ by his death has made satisfaction for the injury: but it is lequired, that we by repentance show our good-will to his honour, and, as far as in us lies, give glory to him. Bishop Patrick quotes the Samaritan chronicle, making Joshua to say here to Achan, Lift up thine eyes to the King of heaven and earth, and acknowledge that nothing can be hid from him who knoweth the greatest secrets.

III. His confession, which, now at last, when he saw it was to no purpose to conceal his crime, was free and ingenuous enough, v. 20, 21. Here is,

1. A penitent acknowledgment of the fault, "Indeed I have sinned, what I am charged with is too true to be denied, and too bad to be excused. I own it, I lament it; the Lord is nghteo\:s in bringing it to light, for indeed I have sinned." This is the language of a penitent that is sick of his sin, and whose conscience is loaded with it. "I have nothing to accuse any one else of, but a great deal to say against myself; it is with me that the accursed thing is found, I am the man who ha\e perverted that which was right, and it profited 7ne vot." And that wherewith he aggr.ivates the sin, is, that it was committed against the Lord God of Israel. He was himself an Is?-aelite, a sharer with the rest of that exalted nat'on in their privileges, so that, in offending the Cod of Lrael, lie offended his own God, which laid him \mder the guilt of the basest treachery and ingratitude imaginable.

2. A particular narrative of the fact. Thus and thus have I done. God had told Joshua in general, that a part of the devoted things was alienated, but leaves it to him to draAv from Achan an account of the particulars; for, one way or other, God will make sinners' own tongues to fall upon themselves, (Ps. 64. 8.) if ever he bring them to repentance, they will be their own accusers, and their awakened consciences will be instead of a thousand witnesses. Note, It becomes penitents, in'the confession of their sin to God, to be very particulir; not only, " I have sinned," but, " In this and that instance I have sinned ;" reflecting with regret upon all the steps that led to the sin, and all the circumstances tliat aggravated it and made it exceeding sinful; thus arid thus hai'e I clone. He confesses, (1.) Tathe things taken. In plundering a house in Jericho he found a goodly Bibylonish g;\rmcnt; the word signifies a robe, such as princes wore when they appeared in state, probably it belonged to the king of Jericho; it was far-fetched, if fetched, -.a we translate it, from Babylon. A garment of divers colours, so some render it; whatever it was, in his eyes it made a glorious show; " A thousand pities" (thinks Achan) "that it should be burnt, then it will do nobody any good, if I take it for myself, it will serve me many a year for my best garment." Under these pretences, he makes bold with this first, and thinks it no harm to save it from the fire; but his hand being thus in, he proceeds to take a bag of money, fivo hundred sheki Is, that is, one hundred ounces of silver, and a "H'co'ge of gjla

JOSHUA, VII.

41

which Aveiehed fifty shekels, that is, twenty-five ounces. He could not plead that, in taking these, he saved them/rora the fire, (for the silver and gold were to be"laid up in the treasury,) but they that make a slight excuse to serve in daring to commit one sin, will have their hearts so hardened by that, that they will venture upon the next without such an excuse, for the way of sin is down-hill. See w!\at a poor prize it was for which Achan ran thisdesperate huzard.aud what an unspeakable loser lie was by the bargain. See Matt. 16. 26. (2.) He confesses the manner of taking them. [1. ] The sin began in the eye. He saw these fine tilings, as Eve saw the forbidden fruit, and was strangely charmed with the sight. See what comes of suffering the heart to walk after the eyes, and what need vve have to make this covenant with our eyes, that if they wander, they shall be sure to weep for it. Look not thou ufion the wine that is red, upon the woman that is fair; close the right eye that thus offends thee, to prevent the necessity of plucking it out, and casting itfrotn thee. Matt. 5. 28, 29. [2.] It proceeded out of the heart. He OAvns, I coveted them. Thus lust conceived and brought forth this sin. They that would be kept from sinful actions, must mortify and check in themselves sinful desires, particularly the desire of worldly wealth, which we more particularly call covetousness. O what a world of evil is the love of money the root of ! Had Achan looked upon these things with an eye of faith, he would have seen them accursed things, and would have dreaded them, but looking upon them with an eye of sense only, he saw them goodly things, and coveted them. It was not the looking, but the lusting, that ruined him. [3.] When he had committed it, he was very industrious to conceal it. Having taken of the forbidden treasures, fearing lest any search should be made f n- prohibited goods, he hid them in the earth, as one that resolved to keep what he had gotten, and never to make restitution. Thus does Achan confess the whole matter, that God might be justified in the sentence passed upon him. See the deceit-fulness of sin; that which is pleasing in the commission, "is bitter in the reflection, at the last it bites like a serpent. Particularly, see what conies of ill-gotten goods, and how they will be cheated that i-ob God, Job. 20. 15, He hath swallowed down riches, and he shall vomit them up. again.

IV. His conviction. God had convicted him by the lot, he had convicted himself by his own confession; but that no room might be left for the most discontented Israelite to object against the process, Joshua has him further convicted by the searching of his tent, in which the goods were found which he confessed to. Particular notice is taken of the haste which the messengers made, that were sent to search, they ran to the tent, v. 22. Not only to show their readiness to obey Joshua's orders, but to show how uneasy thev were till the camp was cleared of the accursed thing, that they might I'e-gain the divine favovir. They that feel themselves under wrath, find themselves concerned not to defer the putting away of sin. Delays are dangerous, and it is no time to trifle. When the stolen goods were brouglit, they were laid out before the Lord, V. 23. that all Israel might see how plain the evidence was against Achan, and might adore the strictness of God's judgments in punishing so severely the stealing of such small things, and y^et the justice of his judgments in maintaining his right to devoted things, and might be afraid of ever offending in the like kind. In laying them out before the Lord, they acknowledged his title to them, and waited to receive his directions concerning them. Note, Those that think to put a cheat upon God, :lo but deceive themselves; what is taken from

VoT. u.—F

him, he will recover, Hos. 2. 9. and he will be a

loser by no man at last.

V. His condemnation. Joshua passes sentenc*' upon him, v. 25, JVhy hast thou troubled us? There is the ground of the sentence, 0, how much hast thou troubled us? So some read it. He refers to what was said when the warning was given not to meddle with the accursed thing, ch. 6. 18, lest ye ynake the camp of Israel a curse, and trouble it. Note, Sin is a very troublesome thing, not only to a sinner himself, but to ;dl about him. He that is greedy of gain, as Achan was, troubles his own house, Prov. 15. 27. and all the ccninmnities he belongs to. New (says Joshua) God shall trouble thee. See why Achan was so severely dealt with, not only because he had robbed God, but because he had troubled Israel; over his head he had (as it were) this accus.ition written, Achan, the trou-bler of Israel, as Ahab, livings 18. 18. This tliere-fore IS liis doom, (iod shall trouble thee. Note, The righteous G(d will ( eitainly recompense tribulation to them that trouble his people, 2 Thess. 1. 6. Those that are troublesome, shall be troubled. Some of the Jewish doctors, from that word, which determines the troubling of him to tins day, infer, that therefore he should not be troubled in the world to come; the flesh was destroyed, that the spirit might be saved, and if so, the dispensation was really less severe than it seemed. In the description, both of his sin and of his punishment, by the trouble that was in br th, there is a plain allusion to his name Achan, or, as he is called, 1 Chror. 2. 7, Achar, which signifies trouble. He did too much answer his name.

VI. His execution. No reprieve could be obtained, a gangrened niemlicr must be cut off immediately. When he is pr"\'ed to be an anathema, and the troubler of the camp, we may suppose all the people cry out aga'nst him. Away with him, away with him! Stone him, stone him! Here is,

1. The place of execution: they bnuglit him out of the camp, in token of their \>v\i\\w^ fur from them that wicked person, 1 Cor. 5. 13. When (urLord Jesus was made a curse for us, that by his trouble we might have peace, he suffered as an accursed thing without the gate, bearing our reproach, Heb. 13. 12, 13. The execution was at a distance, that the camp which was distui"t:)ed by Achan's sin, might n( t be defiled by his death.

2. The persons employed inliis execution; it was the act of all Israel, v. 24, 25. They were all spectators of it, that they might see and fear. Public executions are public cxam])les. Nay, they were all consenting to his death, and as m: ny as could, were active in it, in token of the uni\'ersal detestation in which they held his sacrilegious attempt, and their dread of God's displeasure against them.

3. The partakers with him in the punishment; iov he perished not alone in his iniquitii, ch. 22. 20. (1.) The stolen goods were destroyed with him, the garment burnt, as it should have been with the rest of the combustible things in Jericho, and the silver and gold defaced, melted, lost, and buried, in the ashes of the rest of his goods, under the heap of stones, so as never to be put to any other use. (2.) All his other goods were destroyed likewise, not only his tent, and the furniture of that, but his ojcen, asses, and sheep; to show, that goods gotten unjustly, especially if they be gotten by sacrilege, will not only turn to no account, but will blast and waste the rest of the possessions to which they are added. The eagle in the fable, that stole flesh from tlie altar, brought a coal of fire with it, which burnt her nest, Hab. 2. 9, 10. Zech. 5. 3, 4. They lose their own, that grasp at more than their own. (3.) His sons and daughters were put to death with hill.- Some indeed think that they were brought

JOSHUA, VIII.

out, {v. 24.) only to be the spectators of their father's punishment, but most conclude that they died with him, and that they must be meant, v. 25. where it is said, they burned them with fire after they had stoned them with stones. God had •expressly provided that magistrates should not put fhe children to death for the father's sins; but he did not intend to bind himself by that law, and in this c ise he had expressly ordered, x-. 15. that the criminal and all that he had, should be burnt. Perhaps his sons and daughters were aiders and abettors in tlie villany, had helped to carry off the accursed things. It is very probable that they assisted in the concealment, and that he could not hide them in the midst of his tent, but they must know and keep his counsel, and so they became accessaries e:r post facto — after the fact; and if they were ever so little partakers in the crime, it was so heinous, that they were justly sharers in the punishment. However, God was hereby glorified, and the judgment executed was thus made the more tremendous.

4. The punishment itself that was inflicted on him; he was stoned, some think, as a sabbath-breaker, supposing tliat the sacrilege was committed on the sabbath-day; and then his dead body was burnt as an accursed thing, of which there should be no remainder left. The concurrence of all the people in this execution, teaches us how much it is the interest of a nation, that all in it should contribute what they can, in their places, to the suppression of vice and profaneness, and the reformation of manners; sin is a refiroach to any peofxle, and therefore every Israelite indeed will have a stone to throw at it.

5. The pacifying of (iod's wrath hereby, z'. 26, The Lord turned from the fierceness of his anger. The putting away of sin by true repentance and reformation, as it is the only way, so it is a sure and most effectual way, to i-ecover the di\ ine favour. Take away the cause, and the effect will cease.

VII. The record of his conviction and execution; care was taken to preserve the remembrance of it, fnr warning and instruction to posterity: 1. A heap of stones was raised on the place where Achan was executed, every one perhaps of the congregation throwing a stone at the heap, in token of his detestation of the crime. 2. A new name was given to the place; it was called, the Valley of Achor, or Trouble. This was a perpetual brand of infamy upon Achan's name, and a perpetual warning to all people not to invade God's property. By this severity against Achan, the honour of Joshua's government, now in the infancy of it, was maintained, and Israel, at their entrance upon the promised Canaan, were minded to observe, at their peril, the provisos and limitations of the grant by which they held it. The Valley of Achor is said to be given for a door of hofie, because when we put away the accursed thing, then there begins to be hope in Israel, Hos. 2 15. Ezra 10. 2.

CHAP. VIII.

The embarrassment which Achan's sin gave to the affairs of Israel beinpf over, we have them here in a very jrood posture a<,'ain, the affiiirs both of war and rclig-ion. Here is, I. The trlorious progress of their arms in the taking of Ai, before wliich they had lately suffered disgrace. I. God encourages Joshua to attack it, with the assurance of success, and directs him what method to take, V. 1, 2. 2. Joshua gives orders accordingly to the men of war, V. 3. .8. 3. The stratagem is managed as it was projected, and succeeds as it was desired, v. 9. .22. 4. Joshua becomes master of this city, puts all to the sword, burns it, hangs the king, but gives the plunder to the soldiers, v. 23. .29. II. The great solemnity of writing and reading the law before a general assembly of all Israel, drawn up for that purpose upon the tn v mountains

of Gerizim and Ebal, according to an order which Moses had received from the Lord, and delivered to them, v. 30. .35. Thus did they take their work before them, and make the business of their religion to keep pace with their secular business.

1. k ND the Lord said unto Joshua, l\.. Fear not, neither be thou dismayed: take all the people of war with thee, and arise, go up to Ai: see, I have given into thy hand the king of Ai, and his people, and his city, and his land. 2. And thou shalt do to Ai and her king as thou didst unt(^ Jericho and her king: only the spoil thereof, and the cattle thereof, shall ye take for a prey unto yourselves: lay thee an ambush for the city behind it.

Israel were very happy in having such a com mander as Joshua, but Joshua was more happy in having such a director as Grd himself; when any difficulty occurred, he need not to call a council of war, who had God so nigh unto him, not only to answer, but even to pre\ ent his inquiries. It should seem, Joshua was now at a stand, had scarcely recovered from the discomposure he was put into by the trouble Achan gave them, and could not think, without fear and trembling, of pushing forward, lest there should be in the camp another Achan; then God spake to him, either by \ ision, as before, ch. 5. as a man of war with his sword drawn, or by the breastplate of judgment. Note, When we have faithfully put away sin, that accursed thing, which separates between us and God, then, and not till then, we may expect to hear from Ciod to our comfort; and God's directing us how to go r n in our christian work and warfare, is a good evidence ot his being reconciled to us. Obser e here,

I. The encouragement God gives to Joshua to proceed; Fearnot, neither be thou dismayed, v. 1. This intimates that the sin of Achan, and the consequence of it, had been a very great discouragement to Joshua, and made his heart f.lnirst ready to fail. Corruptions within the church we: ken the hands, and damp the spirits of her guides and helpers, more than oppositions from without; tr.e;ichrr-ous Israelites are to be dreaded more than malicious Canaanites. But God bids Joshua not to be dismayed; the same power that keeps Israel from being ruined by their enemies, shall keep them from ruining themselves. To animite him, 1. He assures him of success against Ai, tells him it is all his own; but he must take it as God's gift, I have given it into thy hands, which secured him both title and possession, and obliged him to giAc God the glory of both, Ps. 44. 3. 2. He allows the people to take the spoil to themselves. Here the spoil was not consecrated to God as that of Jericho, and therefore there was no danger of the people's committing such a trespass as they had committed there. Observe, How Achan, who catched at forbidden spoil, lost that, and life, and all; but the rest of the people, who had conscientiously refrained from the accursed thing, were quickly recompensed for their obedience with the spoil of Ai; the way to have the comfort of what God allows us, is, to forbear what he forbids us. No man shall lose by his self-denial; let God have hisducs first, and then all will be clean to us and sure, 1 Kings 17. 13. God did not bring them to these goodly cities, and houses filled with all good things, to tantalize them with the sight of that which they might not touch; but, having received the first-fruits from Jericho, the spoil of Ai, and of all the cities which from henceforward came into their hands, they might take fcr a prey to themselves.

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43

II. The direction he gives him in attacking Ai. It must not be such a work of time as the taking of Jericho was, that would have prolonged the war too much; they that had patiently waited seven days for Jericho, shall have Ai given them in one day. Nor was it, as that, to be taken by miracle, and purely by the act of God, but now their own conduct and <:ourage must be exercised; having seen God work for them, they must now bestir themselves. God directs him, 1. To take all the people, that they might all be spectators of the action, and sharers in the spoil. Hereby God gave him a tacit rebuke for sending so small a detachment against Ai, in the former attempt upon it, ch. 7. 4. 2. To lay an ambush behind the city; this was a method which Joshua would not have thought of at this time, if God had not directed him to it; and though now we are not to expect direction, as here, by visions, voices, or oracles, yet whenever those who are in-stiTicted with public counsels, take prudent measures for the public good, it must be acknowledged XhSit God puts it into their hearts; he that teaches the husbandman discretion, no doubt, teaches the statesman and general.

3. So Joshua arose,and all the people of war, to go up against Ai: and Joshua chose out thirty thousand mighty men of valour, and sent them away by night. 4. And he commanded them, saying, Behold, ye shall lie in wait against the city, even behind the city: go not very far from the city, but be ye all ready: 5. And I, and all the people that are with me, will approach unto tiie city : and it shall come to pass, when tliey come out against us, as at the first, that we will flee before them, 6. (For they will come out after us,) till we have drawn them from the city: for tliey will say. They flee before us, as at the first: therefore we vs'ill flee before them. 7. Then ye shall rise up from the ambush, and seize upon the city : for the Lord your God will deliver it into your hand. 8. And it shall be, when ye have taken the city, that ye shall set the city on fire : according to the commandment of the Lord shall ye do. See, I have commanded you. 9. Joshua therefore sent them forth : and they went to lie in ambush, and abode between Beth-el and Ai, on the west side of Ai: but Joshua lodged that night among the people. 10. And Joshua rose up early in the morning, and numbered the people, and went up, he and the elders of Israel, before the people to Ai. 11. And all the people, even the people of war that ivere with him, went up, and drew nigh, and came before the city, and pitched on the north side of Ai: now there was a valley between them and Ai. 12. And he took about five thousand men, and set them to lie in ambush between Beth-el arid Ai, on the west side of the city. 13. And when they had set the people, even all the host that was on the north of the city, and their liers in wait

on the west of the cily, Joshua went that night into the niidst of the valley. 14. And it came to pass, when the king of Ai saw it, that they hasted and rose up early, and the men oj' the city went out against Israel to battle, he and all his people, at a time appointed, beibre the plain; but he wist not that there were liers in ambush against him behind the city. 15. And Joshua and all Israel made as if they were beaten before them, and fled by the way of tiie wilderness. 16. And all the people that were in Ai were called together to pursue after them : and diey pursued after Joshua, and were drawn away from the city. 17. And there was not a man left in Ai or Beth-el that went not out after Israel: and they left the city open, and pursued after Israel. 18. And the Lord said unto Joshua, Stretch out the spear that is in thy hand toward Ai; for I will give it into thine hand. And Joshua stretched out the spear that he had in his hand toward the city. 19. And the ambush arose quickly out of their place, and they ran as soon as he had stretched out his hand ; and they entered into the city, and took it, and hasted, and set the city on fire. 20. And when the men of Ai looked behind them, they saw, and, behold, the smoke of the city ascended up to heaven, and they had no power to flee this way or that way: and the people that fled to the wilderness turned back upon the pursuers. 21. And when Joshua and all Israel saw that the ambush had taken the city, and that the smoke of the city ascended, then they turned again, and slew the men of Ai. 22. And the other issued out of the city against them; so they were in the midst of Israel, some on this side, and some on that side: and they smote them, so that they let none of them remain or escape.

We have here an account of the taking of Ai by stratagem. The stratagem here used, we are sure, was lawful and good: God himself appointed it, and we have no reason to think, but that the like is lawful and good in other wars. Here was no league broken, no oath or promise violated, nor any thing like it; it was not by the pretence of a parley, or treaty of peace, that the advantage was gained, no, these are sacred things, and not to be jested with, nor used to serve a turn; truth, when once plighted, becomes a debt even to the enemy. But in this stratagem here was no untruth told; nothing was concealed but their own counsels, which no enemy ever pretended a right to be entrusted with; nothing was dissembled, nothing counterfeited but a retreat, which was no natural or necessary indication at all of their inability to maintain their onset, cr of any design not to renew it; the enemy ought to have been upon their guard, and to have kept within the defence of their own walls; common prudence, had they been governed by it, would have directed

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them not to venture on the pursuit of an army which they saw was so far superior to them in numbers, and leave their rity unguarded; but (Si fiofiulus vult deci/ii, dici/iiatur — If the peofile nvill be deceived, let them.) if the Caiiaanites were so easily imposed upon, and, in pursuit of God's Israel, will break through all the laws of policy and good management, the Israelites are not at all to be blamed for taking ad\antage of their fury and -houghtlessness: nor is it any way inconsistent with the character God is pleased to give of them, that thev are children that will not lie.

Now in the account here given of this matter,

I. There is some difficulty in adjusting the num-»>ers that were employed to effect it. Mention is made, v. ", of thirty thousand, that were chosen and sent away by night, to whom the charge was given to surprise the city as soon as ever they perceived it was evacuated, x". 4, 7, 8. And yet after-Avard, -v. 12. it is said, Joshua took Jive thouscind men, and set them, to lie in ambush behind the city, and that ambush entered the city, and set it on Jive, V. 19. Now, 1. Some think there were two parties sent out to lie in ambush, thirty thousand first, and afterward five thousand to guard the roads, and to intercept those of the city that might think to save themselves by flight, or to strengthen those that were first sent out; and that Joshua made his open attack upon the city, with all the thousands of Israel. So the learned Bishop Patrick, insisting upon God's command, v. 1, to take all the fieo/ile of war with him. But, 2. Others think that all the people were taken onlv to encamp before the city, and that out of them J'nshua chose out thirtv thru-sand men to be employed in the action, out of which he sent five thousand to lie in ambush, which were as manv as could be supposed to march incognito — without being discovered: (more would have been seen, and thus the design would ha\ e been broken;) and that then with the other twenty-five thousand he made the open attack, as Masius thinks, or with the thirty thousand, which, as Calvin thinks, he kept entire for that purpose, having, beside them, sent out five thousand for an ambuscade. And those five thousand (they think) must be meant by them, V. 3. which he sent envoy by night, with orders to lie in wait behind the city, though the particular number is not specified till i-. 12. If we nray admit such a seeming disturbance in the order of the.narrative, (of which, ])erhaps, similar instances might be cited from the other scripture-histories,) it seems most probable that there was but one ambushment, which consisted only of five thousand, enough for such a purpose.

II. Yet the principal parts of the story are plain enough, that a detachment being secretly marched behind the citv, on the other side to that on which the main body of the army lay, (the situation of the countrv, it is probable, favouring their concealment,) Joshua, and the forces with him, faced the city; the garrison made a vigorous sally out upon them, whereupon they withdrew, gave ground and retreated in some seeming disorder toward the wilderness; which being perceived by the men of .\i, they drew out all tlic force they had to pursue them. This gave a fair opportunity for them that lay in ambush to make themselves masters of the citv, whereof when they had given notice, by a smoke to Joshua, he, with all his force, returned upon the pursuers, Avhonow, when it was too late, were aware of the share they were drawn into, for their retreat being intercepted, they were every man of them cut ofl". The like artifice we find ased, Judg. 20, 29, isfc.

Now in this story we may observe, 1. What a brave commander Joshua was. See, (1.) His conduct and prudence. God gave him

the hint, v. 2. that he should lay in ambush behind the city, but left him to himself to order the particulars, which he did admirably well. Doubtless, iVisdom strengthens the wise more than ten mighty meri, Eccl. 7. 19. (2.) His care and industry, v. 10. He rose ufi early in the morning, that he might lose no time, and to show how intent his mind was upon his business. Those that would maintain their spiritual conflicts, must not love their ease. (3.) His courage and resolution; though an army of Isi-aelites had been repulsed before Ai, yet he resolves to lead them on in person the second time, V. 5. Being himself also an elder, he took the elders of Israel with him to m;ike this attack u])rn the citv, x". 10. as if he were go'ng rather to sit in judgment upon them as criminals, than to fight them as enem'es. (4.) His caution and consideration, 7^' 13. He we7il that night into the midst of the valley, to make the necessary dispositions for an attack, and to see that every thmg was in good order. It is the pious conjecture of .the learned Bishop Patrick that he went into the valley alone to pray to God for a blessing upon his enterprise, and he did not seek in vain. (5.) His constancy and perseverance; when he had stretched out his spear toward the city, v. 18. (a spear almost as fatal and formidable to the enemies of Israel as the rod cf Moses was) he never drew back his hand till the work was done. His hands in fighting, like Moses's in interceding, were steady to the going down of the sun. Those that have stretched out their hands against their spiritual enemies, must never draw them back. Lastly, \\'hat Joshua did in ihe stratagem is applicable to our Lord Jesus, of whom he was a tvpe. Joshua conquered by }'ielding, as if he had himself been conquered; so our Lord .Tc-sus, when he bowed his head and ga\'e up the ghost, seemed as if death had triumphed over h"m, and as if he and all his interests had been routed and ruined: but in his resurrection he rallied agiin and gave the powers of darkness a total defeat ; he broke the serpent's head, by suffiering him to bruise his heel. A glorious stratagem!

2. What an obedient people Israel was; what Joshua commanded them to do according to thecom-mandment of the Lord, v. 8. they did it without murmuring or disputing. They that weie sent to lie in ambush between Beth-el and Ai, (two cities confederate against them,) were in a post (if danger, and had they been discovered, might all have been cut off, and yet they ventured it; and when the body of the army retreated and fled, it was both disgracefiil and perilous; and yet, in obedience to Joshua, they did it.

3. What an infatuated enemy the king of Ai was, (1.) That he did not by his scouts discover those that lay in ambush behind the city, v. 14. Some observe it as a remarkable instance of the power of God in making men blind to their own interest, and the tilings that belong to their peace, that he wist riot that there were Hers in wait against him. They are most in danger, who are least aware that they are so. (2.) That when Israel seemed to fly, he drew out all his forces to ]mrsue them, and left none to guard his city and to secure his retreat, v. 17. Thus the church's enemies often run themselves into destruction by their own fury and the \iolence of their rage against the Israel of God. Pharaoh plunged himself into the Red-sea by the eagerness with which he pursued Israel. (3.) That from the killing of thirty-six men out rf three thousand, when Israel mvide the former attack upon his city, he should infer the total routing of so great an army as now he hud to deal with, v. 6, 77?^!/ flee before us as at the first. See how the prosperity of fools destroys them, and hardens them to their ruin. God had made use of the men of Ai as a scourge to chas-

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45

tise his people for meddling with the accursed thinj;, and this had puffed them up with a conceit, th.it tliey must have the honour of delivering their country from these formidable invaders; but they were soon made to see their mistake, aiid that when the Israelites had reconciled themselves to their God, they coidd have no power against them. God had made use of them only for the rebuking of Israel, with a purpose, when the correction was over, to throw the rod itself into the fire; howbeit, they meant not so, but it was in their heart to destroy and cut off, Isa. 10. 5--7.

4. What a complete victory Israel obtained over them by the favour and blessing of God. Each did his part, the divided forces of Israel, by signals agreed on, undeistood one another, and every thing succeeded according to the project; so thai the men of Ai, then when they were most confident of vic-to:y, found themselves surrounded, so that they had neither spirit to resist nor room to fly, but were under a fatal necessity of yielding their lives to the destroyers. And now it is hard to say, whether the shouts of the men of Israel, or the shrieks of the men of Ai, were the louder, but easy to imagine what terror and confusion they were filled with, when their highest assurances sunk so suddenly into the heaviest despair. Note, The triumphing of the wicked is short. Job 20. 5. They are exalted for a little while, that their fall and ruin may be the sorer, Job 24. 24. See how easily, how quickly, the scale turns against them that have not God on their side.

23. And the king of Ai they took alive, and brought him to Joshua. 24. And it came to pass, when Israel had made an end of slaying all the inhabitants of Ai in the field, in the wilderness wherein they chased them, and when they were all fallen on the edge of the sword, until they were consumed, that all the Israelites returned unto Ai, and smote it with the edge of the sword. 25. And so it was, that all that fell tliat day, both of men and women, loere twelve thousand, even all the men of Ai. 26. For Joshua drew not his hand back, wherewith he stretched out the spear, until he had utterly destroyeid all the inhabitants of Ai. 27. Only the cattle and the spoil of that city, Israel took for a prey unto themselves, according unto the word of the Lord, which he commanded Joshua. 28. And Joshua burnt Ai, and made it a heap for ever, even a desolation, unto this day. 29. And the king of Ai he iianged on a tree until even-tide: and as soon as the sun was down, Joshua commanded that they should take his carcase down from the tree, and cast it at the entering of the gate of the city, and raise thereon a great heap of stones, that remaineth unto this day.

We have here an account of the improvement which the Israelites made of their victory over Ai.

1. They put all to the sword, not only in the field, but in the city, man, woman, and child, none of them remained, v. 24. God, the righteous Judge, had passed this sentence upon them for their wickedness, so that the Israelites were only the ministers of his justice, and the executioners of his •loom. Once in this story, and but once, mention

is made of the men of Beth-el, as confederates with the men of Ai, v. 17. Though they had a king of their own, and were not subjects to the king of Ai, (for the king of Beth-el is reckoned among the thirty-one kings that Joshua destroyed, ch. 12. 16.) yet Ai being a stronger place, they threw themselves into that, for their own safety, and the strengthening of their neighbours' hands, and so (we may presume) were all cut off with them; thus, that by which they hoped to prevent their own ruin hastened it. The whole number of the slain, it seems, was but twelve thousand, an inconsiderable body to make head against all the thousands of Israel; but whom God will destroy, he infatuates. Here it is said, v. 26, that Joshua drew not his hand back wherewith he stretched out the sfiear, v. 18. till the slaughter was completed. Some think the spear he stretched out, was not to slay the enemies, but to animate and encourage his own soldiers, some flag or ensign being hung out at the end of this spear; and, they observe it as an instance of self-denial, that though the fire of courage wherewith his breast was filled, would have pushed him forward, sword in hand, into the hottest of the action, yet, in obedience to God, he kept the inferior post of a standard-bearer, and did not quit it till the work was done. By the spear stretched out, he directed the people to expect their help from God, and to him to gi\ e the praise.

2. They plundered the c'ty, and took all the spoil to themselves, x>. 27. Thus the wealth of the smner is laid up for the just; the spoil they brought out of Egypt, by borrowing of their neighbours, was much of it expended upon the tabernacle they had reared in the wilderness, for which they are now reimbursed with interest. The spoil here taken, it is probable, was all biought together, and distributed by Joshua in due proportions, as that of the Midianites was. Numb. 31. 26, ^c. It was not seized with irregularity or violence, for God is the God of order and equity, and not of confusion.

3. They laid the city in ashes, and left it to remain so, V. 28. Israel must yet dwell in tents, and therefore this city, as well as Jericho, must be burnt. And though there was no curse entailed upon him that should rebuild it, yet, it seems, it was not rebuilt, unless it be the same with Aija, which we read of, long after, Neh. 11. 31. Some think it was not rebuilt, because Israel had received a defeat before it, the remembrance of which should be buried in the ruins of the city.

4. The king of Ai was taken prisoner and cut off, not by the sword of war, as a soldier, but by the sword of justice, as a malefactor. Joshua ordered him to be hanged, and his dead body thrown at the gate of his own city, under a heap, of stones, V. 23, 29. Some particular reason, no doubt, there was for this severity against the king of Ai; it is liVply he had been notoriously wicked and vile, and a blasphemer of the God of Israel, perhaps, upon occasion of the repulse he had given to the forces of Israel in their first onset. Some observe, that his dead body was thrown at the gate where he had been wont to sit in judgment, that so much the greater contempt might thereby be poured upon the dignity he had been proud of, and he might be punished for the unrighteous decrees he had made in the very place where he had made them. Thus the Lord is known by the judgments which he executes.

30. Then Joshua built an altar unto the Lord God of Israel in mount Ebal, 31. As Moses the servant of the Lord commanded the children of Israel, as it is written in the book of the law of Moses, An altar of whole stones, over which no man

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hath lifted up any iron: and they offered thereon burnl-offerings unto the Lord, and sacrificed peace-offerings. 32. And he wrote there upon the stones a copy of the law of Moses, which he wrote in the presence of the children of Israel. 33. And all Israel, and their elders, and officers, and their judges, stood on this side the ark and on that side, before the priests the Levites, \v hich bare the ark of the covenant of the Lord, as well the stranger as he that was born among them: half of them over against mount Gerizim; and halfof them over against mount Ebal; as Moses the servant of the Lord iiad commanded before, that they should bless the people of Israel. 34. And afterward he read all the words of the law, the blessings and cursings, according to all that is written in the book of the law. 35. There was not a word of all that Moses commanded which Joshua read not before all the congregation of Israel, with the women, and the little ones, and the strangers that were conversant among them.

This religious solemnity which we have here an account of, conies in somewhat surprisingly in the midst of the history of the wars of Canaan. After the taking of Jericho and Ai, we should have expected that the next news should have been of their taking possession of the country, the pushing on of their victories in other cities, and the carrying of the war into the bowels of the nation, now that they had made themselves masters of these frontier towns. But here a scene opens of quite another nature; the camp of Israel is drawn out into the field, not to engage the enemy, but to offer sacrifice, to hear the law read, and to say Amen to the blessings and the curses. Some think this was not done till after some of the following victories were obtained, which we read of, ch. 10. and 11. But it should seem by the maps, tliat Shechem, (near to which these two mountains, Gerizim and Ebal, Avere) was not so far oif from Ai, but that when they had taken that, they might penetrate into that country as far as those two mountains, and therefore I would not willingly admit a transposition of the story; and the rather, because as it comes in here, it is a remarkable instance, 1. Of the zeal of Israel for the service of God and for his honour. Though never was war more honourable, moi'e pleasant, or more gainful, nor ever was war more sure of victory, or more necessary to a settlement, (for they had neither houses nor lands of their own, till they had won them by the sword, no, not Joshua himself,) yet all the business of the war shall stand still, while they make a long march to the place appointed, and there attend this solemnity. God ap-fointed them to do this when they were got over ordan, and they did it as soon as possibly they could, though they might have had a colourable pretence to have put it off. Note, We must not think to defer our covenanting with God till we are settled in the world, nor must any business put us bv from minding and pursuing the one thing needful. The way to prosper, is to begin with God, Matt. 6. 33. 2. It is an instance of the care of God concerning his faithful servants and worshippers. Though they were in an enemy's countr}% as yet unconquercd, yet in the service of God they were ^afc, as Jacob, when in this verj^ country he was

going to Beth-el to pay his vows, the terror of God was ufion the cities round about, Gen. 35. 5. Note, When we are in the way of duty, God takes us under his special protection.

Twice Moses had given express orders for this solemnity; once Deut. 11. 29, 30. where he seems to have pointed to the very place where it was to be performed; and again, Deut. 27. 2, Isfc. It was a federal transaction: the covenant was now renewed between God and Israel \ipon their taking possession of the land of promise, that they might be encouraged in the conquest of it, and might know upon what terms they held it, and come under fresh obligations to obedience. In token of the covenant,

I. They built an altar, and offered sacrifice to God, V, 30, 31. in token of their dedication of themselves to God, as living sacrifices to his honour, in and by a mediator, who is the altar that sanctifies this gift. This altar was erected on mount Ebal, the mount on which the curse was put, Deut. 11. 29. to signify that there, where by the law we had reason to expect a curse, by Christ's sacrifice of himself for us, and his mediation, we have peace with God; he has redeemed us from the curse of the law by being made a curse for us, Cial. 3. 13. Even there where it was said, by the curse. Ye are not my fieofile; there it is said, through Christ the Altar, Ye are the childreyi of the living God, Hos. 1. 10. The curses pronounced on mount Ebal would immediately have been executed, if atonement had not been made by sacrifice.

By the sacrifice offered on this altar they did likewise give God the glory of the victories they had already obtained, as Exod. 17. 15. Now that they had had the comfort of them in the spoils of Ai, it was fit that Grd should have the praise of them; and they also implored his favour for their future success; for supplications as well as thanksgivings were intended in their peace-offerings. The way to prosper in all that we put our hand to, is, to take God along with us, and in all our ways to acknowledge him by prayer, praise, and dependence.

The altar they built, was of rough unhewn stone, according to the law, Exod. 20. 25. for that which is most plain and natural, and least artful and affected in the worship of God, he is best pleased with. Man's device can add no beauty to God's institutions.

II. They received the law from God; and this they must do, that would find favour with him, and expect to have their offerings accepted; for if we turn away our ear from hearing the law, our prayers will be an abomination. When God took Israel into covenant, he gave them his law, and they, in token of their consent to the covenant, subjected themselves to the law. Now here,

1. The law of the ten commandments was written upon stones in the presence of all Israel, as an abridgment of the whole, t. 32. This copy was not graven in the stone, as that which was reserved in the ark, that was to be done only by the finger of God; it is his prerogative to write the law in the heart, but the stones were plastered, and it was written upon the plaster, Deut. 27. 4, 8. It was written, that all might see what it was that they consented to, and that it might be a standing remaining testimony to posterity, of God's goodness in giving them such good laws, and a testimony against them, if they were disobedient to them. It is a great mercy to any people to have the law of God in writing, and it is fit that the written law should be exposed to common view in a known tongue, that it may be seen and read of all men.

2. The blessings and the curses, the sanctions of the law, were publicly read, and the peoj:)le, (we may suppose,) according to Moses's appointment, said Amen to them, x'. 33, o-i. The auditory was

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%efy large; (1.) The greatest prince was not excused, the elders, officers, and judges, are not above the cognizance of the law, but will come under the blessing or the curse, according as they are or are not obedient to it, and therefore they must be present to consent to the covenant, and to go before the people therein. (2 ) The poorest stranger was not excluded; here was a general naturalization of them, as well the stranger as he that was born among them, was taken into covenant: this was an encouragement to proselytes, and a happy presage of the kindnesses intended for the poor Gentiles in the latter days.

The tribes were posted, as Moses directed, six toward Gerizim, and six toward Ebal. And the ark in the midst of the valley was between them, for it was the ark of the covenant; and, in it were shut up the close rolls of that law, which were copied out, and shown openly upon the stones. The covenant was commanded, and the command covenanted. The priests that attended the ark, or some of the Lev itcs that attended them, after the people had all taken their places, and silence was proclaimed, pronounced distinctly the blessings and the curses, as Moses had drawn them up, to which the tribes said jinnn; and vet it is here onlv said, that they should bless the people, for the lilessing was that which was first and chiefly intended, and which God designed in giving the law. If they fell under the curse, that was their own fault. And it was i-eallv a blessing to the people that they had this matter laid so plainly before them. Life and death, ^ood and evil; he had not dealt so with other nations.

3. The law itself also containing the precepts and

?irohibitions was read, {v. 35.) it should seem by oshua himself, who did not tliink it below him to be a reader in the congregation of the Lord. In conformity to this example, the solemn reading of the law, which was appointed once in se\ en years, (Deut. 21. 10, 11.) was performed by their king or chief magistrate. It is here intimated what a general publication of the law this was, (1.) Every word was read; even the minutest precepts were not omitted, nor the most copious abridged; not one iota or tittle of the law shall pass away, and therefore none was, in reading, skipped over, under pretence of want of time, or that any part was needless, or not proper to be read. It was not many weeks since Moses had preached the whole book of Deuteronomy to them, yet Joshua must now read it all over again; it is good to hear twice what God has spoken once, Ps. 62.. 11. and to review what has been delivered to us, or to have it repeated, that we may not let it slip. (2.) Every Israelite was present, even the tvomen and the little ones, that all might know and do their duty. Note, Masters of families should bring their wives and children with them to the solemn assemblies for religious worship. All that are capable of learning, must come to be taught out of the law. The strangers also attended with them; for wherever we are, though but as strangers, we should improve every opportunity of acquainting ourselves with God and his holy will.

CHAP. IX.

Here is in this chapter, I. The impolitic confederacy of the kingrs of Canaan against Israel, v. t, 2. II. The politic confederacy of the inhabitants of Gibeon with Israel. I. How it was subtilely proposed and petitioned for by the Gibeonites, pretending to come from a far country, v. 3. .13. 2. How it was unwarily consented to by Joshua and the Israelites, to the disgust of the congregation when the fraud was discovered, v. 14. .18. 3. How the matter was adjusted to the satisfaction of all sides, by giving these Gibeonites their lives, because they had covenanted with them, yet depriving them of their liberties, because the covenant was no' '"lirly obtained, v. 19,. 27.

1. 4 ND it came to pass, when all the l\. kings which laere on this side Jordan,

in the hills, and in the valleys, and in all the coasts of the great sea over against Lebanon, the Hittite, and the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebiisite, heard thereof., 2. That they gathered themselves together, to fight with Joshua and with Israel, with one accord.

Hitherto the Canaanites had acted defensively, the Israelites were the aggressors upon Jericho aiid Ai; but here the kings of Canaan are in consultation to attack Israel, and concert matters for a vigorous effort of their united forces, to check the progress of their victorious arms. Now, 1. It was strange they did not do this sooner. They had notice long since of their approLich; Israel's design upon Canaan was no secret; one would have expected that a prudent concern for their common safety should have put them upon taking some measures to oppose their coming over Jordan, and maintain that pass against them, or to have given them a warm reception as soon as they were over. It was strange they did nut attempt to raise the siege of Jericho, or at least fall in with the men of Ai, when they had given them a defeat. But they were either, through presumption or despair, wonderfully infatuated, and at their wit's end; many know not the things that belong to their peace till they are hid from their eves.

2. It Avas more strange that they did it now. Now that the conquest cf Jericho had given such a pregnant proof of God's power, and that of Ai of Israel's policy, one would have thought the end of their consultation should have been, not to fight with Israel, but to make peace with them, and to gain the best terms they could for themselves. This had been their wisdom, Luke 14. 32. but their minds were blinded, and their hearts hardened to their destruction.

Observe, (1.) What induced them now at last to enter upon this consultation. When they heard thereof, v. 1. not only of the conquest of Jericho and Ai, but of the convention of the states of mount Ebal, which we have an account of immediately before; when they heard that Joshua, as if bethought himself aire idy complete master of the country, had had all his people together, and had read the laws to them, by which they must be governed, and taken their promises to submit to those laws, then they perceived the Israelites were in good earnest, and thought it was high time for them to bestir themselves. The pious dcAOtions of God's people sometimes provokes and exasperates their enemies more than any thing else. (2.) How unanimous they were in their resolves. Though they were many kings of different nations, Hittites, Amorites, Perizzites, ?cc. doubtless of different interests, and that had often been at variance one with another, yet they determined, nemine contra-dicente — unanimously, to unite against Israel. O that Israel would learn this of Canaanites, to sacrifice private interests to the public welfare, and to lay aside all animosities among themselves, that they may cordially unite against the common enemies of God's kingdom among men!

3. And when the inhabitants of Gibeon heard what Joshua had done unto Jericho and to Ai, 4. They did work wilily, and went and made as if they had been ambassadors ; and took old sacks upon their asses, and wine-bottles, old, and rent, and bound

JOSHUA, IX.

up: 5. And old shoes and clouted upon their i'evU and old garments upon them ; and all the bread of tlieir provision was dry and mouldy. 6. And they went to Joshua unto the camp at Gilgal, and said unto him, and to the men of" Israel, We be come from a far country: now therefore make ye a league with us. 7. And the men of Israel said unto the Hivites, Peradventure ye dwell among us; and how shall we make a league with you ? 8. And they said unto Joshua, We are thy servants. And Joshua said unto them, Who are ye 1 and from whence come ye ? 9. And they said unto him, From a very far country thy servants are come, because of the name of the Lord thy God : for we have heard the fame of him, and all that he did in Egypt, 10. And all that he did to the two kings of the Amorites that ivere beyond Jordan, to Sihon king of Heshbon, and to Og kingof Bashan, which was at Ashtaroth. 11. Wherefore our elders and all the inhabitants of our country spake to us, saying. Take victuals with you for the journey, and go to meet them, and say unto them. We are your servants: therefore now make ye a league with us. 12. This our bread we took hotybr our provision out of our houses on the day we came forth to go unto you; but now, behold, it is dry, and it is mouldy: 13. And these bottles of wine, which we filled, were new ; and, behold, they be rent: and these our garments and our shoes are become old by reason of the very long journey. 14. And the men took of their victuals, and asked not counsel at the mouth of the Lord.

Here,

I. The Gibeonites desire to make peace with Israel, being alarmed by the tidings they heard of the destruction of Jericho, v. 3. Other people heard those tidings, and were irritated thereby to make war upon Israel; but the Gibeonites heard them, and were ind\iced to make peace with them. Thus the discovery of the glory and the grace of God in the gospel, is to some a savour of life unto life; but to others, a savour of death unto death, 2 Cor. 2. 16. 1 lie same sun soicens wax and hardens clay. I do not remember that we read any where of a king of Gibeon. Had their government been at this time in a single person, perhaps his heart would have been too high to yield to Israel, and he would have joined with the rest of the kings against Israel. But these four united cities, mentioned v. 17. seem to have been governed by elders or senators, x'. 11. who consulted the common safety more than their own personal dignity. The inhabitants of Gibeon did well for themselves. We have,

II. The method they took to compass it. They knew that all the inhabitants of the land of Canaan were to be cut oflF, perhaps they had some spies in the congregation at Ebal, when the law was read, who observed and brought them notice of the command given to Israel, Deut. 7. l- -3. that they should show no mercy to the Canaanites, give them no quarter in battle, which made them afraid of fight-

ing them, and that they should make no covenan. with them, which made them despair of gaining any advantage by ti-eating with them: and therefore there was no way of saving their lives from the sword of Israel, unless they could, by disguising themselves, make Joshua believe that they came from some very far country, which the Israelites were not commanded to make war upon, nor forbidden to make peace with, but were particularly appointed to offer peace to, Deut. 20. 10, 15. Unless they could be admitted under this notion, they saw there was but one way with them, thev must submit to the fate of Jericho and Ai. Though the neighbouring princes knew that all the men thereof were mighty, {ch. 10. 2.) and they knew it themselves, yet they durst not contend with Israel, who had an Almighty God on their side. This therefore is the only game they have to play, and they play it very artfully and successfully; never was any such thing more craftily managed.

1. They came under the character of ambassadors from a foreign state, Avhich they thought would please the princes of Israel, and make them proud of the honour of being courted by distant countries: we find Hezekiah fond of those that came to him from a far country, Isa. 39. 3. they had not used to be thus courted.

2. They pretended to have undergone the fatigues of a very long journey, and produced what passed for an ocular demonstration of it. It should seem it was then usual for those that undertook long jour-nies, to take with them, as we do now for long voyages, all manner of provision in kind, the coun-try not being furnished as our's is now with houses of'^ entertainment, for the convenience of which, when we have occasion to make use of them, we have reason to be very thankful. Now, they here pretended that their provision, when they brought it from home, was fresh and new, but now it appeared to be old and dry, whereas it might well be presumed they had not loitered, but made the best of their way; so that from hence it must be inferred that they came, as they said they did, from a very far country, their sacks or portmanteaus were old, the wine all urc.nk, and the bottles in which it had been, broken, their shoes and their clothes were worse than those of tlie Israelites in forty years, their bread mouldy, v. 4, 5. and again, v. 12, 13. Thus God's Israel have often been deceived and imposed upon with a show of antiquity. But fas Bishop Hall expresses it) errors are neter the olcter for being patched, and so seeming old; but they that will be caught with this Gibeonitish stratagem, prove they have not consulted with God. And thus there are those who make themselves poor with the badges of want and distress, and yet have great riches, Prov. 13. 7. or at least have no need of relief, by which fraud charity is misplaced, and denied to those that are real objects ot it.

3. When they were suspected, and more strictly examined from whence they came, they industriously declined telling the name of their countiy, till the agreement was settled; (1.) The men of Israel suspected a fraud, v. 7. " Peradventure xje dwell among us, and then we may not, we must not, make any league with you;" this might have discouraged the (iibeonitcs from urging the mattei any further, concluding that if the peace were mad<^. the Israelites would not think themselves obliged to keep it, having thus solemnly protested against it, in case they dwelt among them; but knowins^ that there was no hope at all if they stood it out, they bravely ventured a submission; " Who knows but the people of Israel may save us alive, though thus inveigled into a promise, and if we tell them at last, we shall but die." (2.) Joshua put the questions to them, Who are ye? and from whence come

JOSHUA, IX.

4[»

ye? He finds himself concerned to stand upon his euard against secret fraud, as well as against open force; we in our spiritual warfare must stand against the wiles-of the devil, remembering he is a subtle serpent as well as a roaring lion. In all leagues of relation and friendship we must first try, and then trust, lest we repent at leisure agreements made in haste. (3.) they would not tell whence they came; but still repeat the same thing. We are come from a very far country, v. 9. They will have it thought, that it is a country Israel knows nothing of, nor ever heard of, and therefore would be never the wiser if they should tell him the name of it.

4. They profess a respect for the God of Israel, the more to ingratiate themselves with Joshua, and we charitably believe they were sincere in this profession, " IVe are come because of the name of the Lord thy God, v. 9. because of what we have lieard of that name, which has convinced us that it is above every name, and because we have a desire toward that name, and the remembrance of it, and would gladly come under its protection.

5. They fetch their inducements from what had been done some time before in Moses's reign, the tidings Avhereof might easily be supposed ere this to have reached distant regions, the plagues of Egypt and the destruction of Sihon and Og, v. 9, 10. but prudently say nothing of the destruction of Jericho and Ai, (though that was the true inducement, v. 3.) because they will have it supposed that they came from home long before those conquests were made. We need not be long to seek for reasons why we should submit to the God of Israel; we may be furnished either with new or old, which we will.

6. They make a good submission. We are your servants, and humbly sue for a general agreement, ma fee a league with us, v. 11. They insist not upon terms, but will be glad of peace upon any terms; nor will the case admit of delays, lest the fraud be discovered; fain would they have the bargain strack up immediately; if Joshua will but make a league with them, they have all they come for, and they hope their ragged clothes and clouted shoes will be no exception against them; God and Israel reject none for their poverty.

Now, (1.) Their falsehood cannot be justified, nor ought it to be drawn into a precedent. We must not do evil, that good may come. Had they owned their country but renounced the idolatries of it, resigning the possession of it to Israel, and themselves to the God of Israel, we have reason to think Joshua would ha^ e been directed by the oracle of God to spare their lives, and they needed not to have made these pretensions. It is observal)le, when they had once said, We are come from a far country, v. 6. they found themselves necessitated to say it again, V. 9. and to say what was utterly false concerning their bread, their bottles, their clothes, v. 12, 13. for one lie is an inlet to another, and tiiat to a third, and so on. The way of that sin is down-hill.

But (2.) Their faith and prudence are to be greatly commended; our Lord commended even the unjust steward, because he had done wisely and well for himself, Luke 16. 8. In submitting to Israel, they submitted to the God of Israel, which implied a renunciation of the God they had served, a resignation to the laws of the true religion. They had heard enough to convince them of the infinite power of the God of Israel, and from thence might infer his other perfections of wisdom and goodness; and how can Ave do better for ourselves, than surrender at discretion to infinite wisdom, and cast ourselves ufion the 7nercy of a God of infinite goodness? The submission of these Gibeonites was the more laudable, because it was, [1.] Singular; their neighbours took another course, and expected they should join with them. [2.1 Speedy; they did not stay till Is-

VoT,. II.—G

rael had besieged their cities; then it had been too late to capitulate; but when they were at some distance, they desired conditions of peace. The way to avoid a judgment is to meet it by repentance. Let us imitate these Gibeonites, and make our peace with God in the rags of humiliation, godly sorrow, and mortification, so our iniquity shall not be our ruin. Let us be servants to Jesus, cur blessed Joshua, and make a league with him and the Israel of God, and we shall live.

15. And Joshua made peace with them, and made a league with them, to let them live: and the princes of the congregation sware unto them. 16. And it came to pass, at the end of three days, after they had made a league with them, that ihey heard that they were their neighbours, and thai they dwelt among them. 17. And the children of Israel journeyed, and came unto their cities on the third day. Now their cities were Gibeon, and Chephirah, and Bee-roth, a7iG?Kirjath-jearim. 18. And the children of Israel smote them not, because the princes of the congregation had sworn unto them by the Lord God of Israel. And all the congregation murmured against the princes. 19. But all the princes said unto all the congregation. We have sworn uiito them by the Lord God of Israel: now, therefore we may not touch them. 20. This we will do to them; we will even let them live; lest wrath be upon us, because of the oath which we sware unto them. 21. And the princes said unto them. Let them live; but let them be hewers of wood and drawers of water unto all the congregation -, as the princes had promised them

Here is,

I. The treaty soon concluded with the Gibeonites, V. 14, 15. The thing was not done with much formality, but in short. 1. They agreed to let them live, and more the Gibeonites did not ask. In a common war this had been but a small matter to be granted; but in the wars of Canaan, which were to make a general destruction, it was a great favour to a Canaanite to have his life given him for a prey, Jer. 45. 5. 2. This agreement was made not by Joshua only, but by the princes of the congregation, in conjunction with him. Though Joshua had an extraordinary call to tne government, and extraordinary qualifications for it, yet he would not act in an affair of this nature, without the counsel and concurrence of the princes, who were neither kept in the dark nor kept under foot, but were treated by him as sharers in the government. 3. It was rati fied by an oath, they sware unto them, not by any of the gods of Canaan, but by the God of Israel only, V. 19. They that mean honestly, do not startle at assurances, but satisfy those with whon) they treat, and glorify God, by calling him to witness to the sincerity of their intentions. 4. Nothing appears to have been culpable in all this, but that it was done rashly; they took of their victuals, by which they satisfied themselves that it was indeed old and dry, but did not consider that that was no proof of their bringing it fresh from home; so that, making use of their senses only, but not their reason, they received the men (; s the margin reads it)

JOSHUA, IX.

because of their victuals, perceiving perhaps, upon the view and taste of their bread, not only that now it was old, but that it had been fine and very good at first, whence they inferred that they were persons of some quality; and therefore the friendship of their country was not to be despised. But they asked not counsel at the mouth of the Lord. They had the Urim and Thummim with them, which they might have advised with in this difficult case, and that would have told them no lie, would have led them into no error; but they relied so much on their own politics, that they thought it needless to bring: the matter to the oracle. Joshua himself was not altogether without blame herein. Note, We then make more haste than good speed in any business, when we stay not to take God along with us, and by the word and prayer to consult him. Many a time we see cause to reflect upon it with regret, that such and such an affair miscarried, because we asked not counsel at the mouth of the Lord; would we acknowledge him in all our ways, we should find them more safe, easy, and successful.

II. The fraud soon ciiscovered by which this league was procured. A lying tongue is but for a moment, and truth will be the daughter of time. Within three days they found, to their great surprise, that the cities which these ambassadors had treated for, were very near them, but one night's foot-march from the camp at Gilgal, ch. 10. 9. Either their own scouts, or the parties that sallied out to acquaint themselves with the country, or perhaps some deserters that came over to them from the enemy, informed them of the truth of this matter. They that suffer tliemselves to be deceived by the wiles of Satan, will soon be undeceived to their confusion, and will find that near, even at the door, which they imagined was very far off

III. The disgust of the congregation at this. They did indeed submit to the restraints which this league laid upon them, and smote not the cities of the Gibeonites, neither slew the persons, nor seized the prey; but it vexed them to have their hands thus tiecl, and they murmured against the princes, {y. 18.) it is to be feared, more from a jealousy for their own profit, than from a zeal for the fulfilling of God's command, though some of them perhaps had a regard to that Many are forward to arraign and censure the actions of princes while they are ignorant of the springs of those actions, and are incompetent judges of the reasons of state that govern them. While therefore we are satisfied in general that those who are over us aim at nothing but the public good, and sincerely seek the welfare of their people, we ought to make the best of what they do, and not exercise ourselves in things above us.

IV. The prudent endeavour of the princes to pacify the discontented congregation, and to accommodate the matter; herein all the princes concur-I'ed and were unanimous, which doubtless disposed the people to acquiesce.

1. They resolved to spare the lives of the Gibe-unites, for so they had expressly sworn to do, v. 15. to let them live.

(1.) The oath was lawful, else it had not bound them any more than Herod's oath bound him to cut off John Biptist's head; it is true, God had appointed them to destroy all the Canaanites, but that law must be construed in favorem vitx — with some fender alloivancc, to mean those only that stood it out, and would not surrender their country to them, and not to bind them so far to put off the sense of lionour and humanity, as to slay those who had never lifted up a hand against them, nor ever would, but before they were reduced to any extremity, or ever attempted any act of hostility, with one consent humbled themselves; the kiiigs of Is-

rael were ceriairily more merciful kings than to do so, ,1 Kings 20. 31. and the God of Israel a more merciful God than to order it so; Satis est firos-trdsse leoni — It is enough to have laid the lion prostrate. And besides, the reason of the law is the law; the mischief designed to be pre\ ented by that law, was the infecting of the Israelites with their idolatry; Deut. 7. 4. But if the Gibeonites renounce their idolatry, and become friends and servants to the house of God, the danger is effectually prevented, the reason of the law ceases, and consequently the obligation of it, especially to a thing of this nature. The conversion of sinners sliall prevent their ruin.

(2.) The oath being lawful, both the princes, and the people for whom they transacted, were bound by it, bound in conscience, bound in honour to the God of Israel, by whom they had sworn, and whose names would have been blasphemed by the Canaanites, if they had \ iolated this oath. They speak as those thaty^-arerf en oa^A (Eccl. 9. 2.) when they argued thus; We will let them live, lest wrath be upon us, because of the oath which we sware, v. 20. He that ratifies a promise with an oath, imprecates the divine vengeance if he wilfully break his promise, and has reason to expect that divine justice will take him at his word. God is not mocked, and therefore oaths are not to be jested with. The princes will keep their word, [1.] Though they lest by it. A citizen of Sion swears to his own hurt, and changes not, Ps. 15. 4. Joshua and the princes, when they found it was to their prejudice that they had thus bound themselves, did not apply themselves to Eleazar for a dispensation, much less did they pretend that no faith is to be kept with heretics, with Canaanites; no, they were strangers to the modern artifices of the Roman Church, to elude the most sacred bonds, and even to sanctify perjuries. [2.] Though the people were uneasy at it, and their discontent might have ended in a mutinv, yet the princes would not violate their engagement to the Gibeonites; we must never be over-awed, either by majesty or multitude, to do a sinful thing, and to go against our consciences. [3. ] Though they were drawn into this league by a wile, and might have had a very plausible pretence to declare it null and void, yet they adhered to it. They might have pleaded that though these were the men with whom they exchanged the ratifications, yet these were not the cities intended in the league; they had promised to spare certain cities, without names, that were very far off, and upon the express consideration of their being so, but these were very near, and therefore not the cities that they covenanted with. And many learned men have thought that they were so grossly imposed upon by the Gibeonites, that it would have been lawful for them to have recalled their promise; but to preserve their reputation, and to keep up in Israel a veneration for an oath, they would stand to it; but it is plain that they thought themselves indispensably obliged by it, and were apprehensive that the wrath of God would fall upon them if they broke it. And however their adherence to it might be displeasing to the congregation, it is plain that it was acceptable to God, for when, in pursuance of this league, they undertook the protection of the Gibeonites, God gave them the most glorious victory that ever they had in all their wars, ch. 10. and long after severely avenged the wrong Saul did to the Gibeonites in violation of this league, 2 Sam. 21. 1. Let this convince us all how religiously we ought to perform our promises, and make good our bargains; and what conscience we ought to make of our words, when they are once given. If a covenant obtained by so many lies and deceits might not be broken, shall we think to evade the obligation of those that

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have been made with all possible honesty and fairness? If the fraud of others will not justify or excHse our falsehood, certainly the honesty of others in dealing with us, will aggravate and condemn our dishonesty in dealing with them.

2. Though they spared their lives, yet they seized their liberties, and sentenced them to be hewers of wood, and drawers of water, to the congregation, V. 21. By this proposal the discontented congregation was pacified; for (1.) They who were angry that the Gibeonites lived, might be content when they saw them condemned to that which, in the general apprehension, is worse than death, perpetual servitude. (2.) They who were angry that they were not spoiled, might be content when their service of the congregation would be more to the public advantage, than their best effects could be; and, in short, the Israelites would be no losers either in honour or profit by this peace with the Gibeonites; convince them of this, and they will be satisfied.

22. And Joshua called for them, and he spake unto them, saying, Wherefore have ye beguiled us, saying. We are very far from you ; when ye dwell among us? 23. Now therefore ye are cursed; and there shall none of you be freed from being bondmen, and hewers of wood and drawers of water for the house of my God. 24. And they answered Joshua, and said. Because it was certainly told thy servants, how that the Lord thy God commanded his servant Moses to give you all the land, and to destroy all the inhabitants of the land from before you, therefore we were sore afraid of our lives because of you, and have done this thing. 25. And now, behold, we are in thine hand: as it seemeth good and right \mto thee to do unto us, do. 26. And so did he unto them, and delivered them out of the hand of the children of Israel, that they slew them not. 27. And Joshua made them that day hewers of wood and drawers of water, for the congregation and for the altar of the Lord, even unto this day, in the place which he should choose.

The matter is here settled between Joshua and the Gibeonites, and an explanation of the league agi'eed upon; we may suppose that now, not the messengers who were first sent, but the elders of Gibeon, and of the cities that were dependent upon it, were themselves present, and treated with, that the matter might be fully compromised.

I. Joshua reproves them for their fraud, v. 22. And they excuse it as well as they can, d. 24. 1. Joshua gives the reproof very mildly; lllierefore have ye beguiled us'/ He does not load them with any ill names, does not give them any harsh provoking language, does not call them, as they deserved to be called, base liars, but only asks them, Why have ye beguiled us? Under the greatest provocations, it is our wisdom and duty to keep our temper, and .to bridle our passion; a just cause needs not anger to defend it, and a bad one is made never the better by it. 2. They make the best excuse for themselves that the thing would bear, v. 24. They found by the word of God, that sentence of death was passed upon them, (the command was

to destroy all the inhabitants of the land, without exception,) and they found by the works of God already wrought, that there was no opposing the execution of this sentence; they considered that God's sovereignty is incontestable, his justice inflexible, his power irresistible, and therefore re-sol\ ed to try what his mercy was, and found it was not in vain to cast themselves upon it. They do not go about to justify their lie, but in effect beg pardon for it, pleading it was purely to save their lives that they did it, which every man that finds in himself the R:rce of the law of self-preservation, will theref're make great allowances for; especially in such a case as this, where the fear was not merely of the power of man, (if that were all, one might flee from that to the divine protection,) but of the power of God himself, which they saw engaged against them.

II. Joshua condemns them to servitude, as a punishment of their fraud, x'. 23. and they submit to the sentence, v. 25. and for aught that appears, both sides are pleased.

1. Joshua pronounces them perpetual bondmen. They had purchased their lives with a lie, but that being no good consideration, he obliges them to hold their lives under the rent and reservation of their continual labours, in hewing wood and drawing water, the meanest and most toilsome employments. Thus their lie was punished; had they dealt fairly and plainly with Israel, perhaps they had had more honourable conditions granted them, but now, since they gain their lives with ragged clothes and clouted shoes, the badges of servitude, they are condemned for ever to wear such, so must their doom be. And thus the ransom of their lives is paid; dominion is acquired by the preservation of a life that lies at mercy ( Serx'us dicitur a servanda — A servant is so called from the act of saving,) they owe their service to them to whom they owe their lives. Observe how the judgment is given against them. (1.) Their servitude is made a curse to them. " Now ye are cursed with the ancient curse of Canaan," from whom these Hivites descended, a serx'ant of servants shalt thou be. Gen. 9. 25. What shall be done to the false tongue but this? Cursed shall it be. (2.) Yet this curse is turned into a blessing; they must be servants, but it shall be for the house of my God. The princes would have them slaves unto all the congregation, v. 21. at least, they chose to express themselves so, for the pacifying of the people that were discontented, but Joshua mitigates the sentence, both in honour to God and in favour to the Gibeonites: it would be too hard upon them to make them every man's drudge; if they must be hewers of wood and drawers of water, than which there cannot be a greater disparagement, especially to them who are citizens of a royal city, and all mighty men, ch. 10. 2. yet they shall be so to the house of mv God, than which there cannot be a greater preferment: David himself could have wished to be a door-keeper there. Even servile work becomes honourable when it is done for the house of my God, and the offices thereof.

[1. ] They were hereby excluded from the liberties and privileges of true-born Israelites, and a remaining mark of distinction put upon their posteritv throughout all their generations. [2. ] Tliey were hereby employed in such services as required their personal attendance upon the altar of God, in the filace which he should choose, v. "27. which would bring them to the knowledge of the law of God, keep them tight to that holy religion to which they were proselyted, and prevent their revolt to the idolatries of their f;;thers. [3.] This would be a gre; t advantage to the priests and Levites to have so many, and those mighty men, constant attend-

&2

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ants upon tliem, and engaged by office to do all tiie drudgery of the tabernacle. A great deal of wood must be hewed for fuel for God's house, iiot only' to keep the fire burning continually upon the altar, but to boil the flesh of the pea-.e-offerings, c^c. And a great deal of water mist be drawn for the divers washings which the law prescribed; these and other such servile works, such as washing the vessels, carrying out ashes, sweeping the courts, isfc. which otherwise the Le-vites must have done themselves, these Gibeonites were appointed to do. [4.] They were herein servants to the congregation too; for whatever promotes and helps forward the worship of God, is real service to the commonwealth. It is the interest of every Israelite, that the altar of God be well attended. Hereby also the congregation was excused from much of this servile work, which perhaps would otherwise have been expected from some of them. God had made a law that the Israelites should never make any of their brethren bondmen; if they had slaves, they must be of the heathen that were round about them. Lev. 25. 44. Now, in honour of this law, and of Israel that was honoured by it, God would not have the drudgery, no, not of the tabernacle itself, to be done by Israelites, but by Gibeonites, who were afterward called JVHhinim, men given to the Levites as l/iey were to the priests, (Numb. 3. 9.) to minister to them in the service of God. [5. ] This may be looked upon as typifying the admission of the Gentiles into the Gospel-Church. Now they were taken in upon their submission to be under-officers, but afterward God promises that he will take of them for priests and Levites, Isa. 66. 21.

2. They submit to this condition, v. 25. Conscious of a fault in framing a lie whereby to deceive the Israelites, and sensible also how narrowly they escaped with their lives, and what a kindness it was to have them spared, they acquiesce in the proposal. Do as it seemeth right unto thee. Better live in servitude, especially such servitude, than not live at all. Those of the veiy meanest and most despicable condition, are described to be hewers ofivood, and drawers of water, Deut. 29. 11. But skin for skin, liberty and labour, and all that a man has, •will he give for his life, and no ill bargain. Accordingly the matter was determined, (1.) Joshua delivered them out of the hands of the Israelites that they should not be slain, v. 26. It seems there were those who would have fallen upon them with the sword, if Joshua had not interposed with his authority; but wise generals know when to lock up the sword, as well as when to draw it. (2.) He then delivered them again into the hands of the Israelites to be enslaved, v. 27. They were not to keep possession of their cities, for we find afterward that three of them fell to the lot of Beniamin, and one to that of Judah; nor were they themselves to be at their own disposal, but, as Bishop Patrick thinks, were dispersed into the cities of the priests and Levites, and came up with them in their courses to serve at the altar, out of the profits of which, it is probable, they were maintained. And thus Israel's bondmen became the Lord's freemen, for his service in the meanest oflice is liberty, and his work is its own wages. And this they got by their early submission. Let us, in like manner, suljmit to our Lord Jesus, and refer ourselves to him, saying, " We are in thy hand, do unto us as seemeth good and right unto thee; only save our souls, and we shall not repent it:" if he appoints us to bear his cross, and draw in his yoke, and serve at his altar, that shall be afterward neither shame nor grief to us, while the meanest office in God's service will entitle us to a dwelling in the house of the Lord all the days of our life.

CHAP. X.

We have in this chapter an account of the conquest of the kings and kingdoms of the southern part of the land of Canaan, as, in the next chapter, of the reduction of the northern parts, which together completed the glorious successes of the wars of Canaan. In this chapter we have an account, I. Of the routing of their forces in the field- In which observe, I. Their confederacy against the Gibeonites, v. 1.. 5. 2. The Gibeonites' request to Joshua to assist them, v. 6. 3. Joshua's speedy march under divine encouragement for their relief, v. 7..9. 4. The defeat of the armies of these confederate kings, v. 10, 11. 5. The miraculous prolonging of the day by the standing still of the sun in favour of the conquerors, v. 12 .. 14. II. Of the execution of the kings that escaped out of the battle, v. 15.. 27. III. Of the taking of the particular cities, and the total destruction of all that were found in them. Mak-kedah, v, 28. Libnah, v. 29, 30, Lachish, v. 31, 32, and the king of Gezer that attempted its rescue, v. 33. Eg-lon, T. 34, 35. Hebron, v. 36,37. Debir, v. 38, 39. And the bringing of all that country into the hands of Israel, V. 40.. 42. And lastly, the return of the army to their head-quarters.

1 'l^rOW it came to pass, when Adoiii-JJ^ zedek king of Jerusalem liad heard how Joshua had taken Ai, and had utterly destroyed it; as he had done to Jericho and her king, so he had done to Ai and her king; and how the inhabitants of Gibe-on had made peace with Israel, and were among them; 2. That they feared greatly, because Gibeon was a great city, as one of the royal cities, and because it ivas greater than Ai, and all the men thereof were mighty. 3. Wherefore Adoni-zedek king of Jerusalem sent unto Hoham king of Hebron, and unto Piram king of Jarmuth, and unto Japhia king of Lachish, and unto Debir king of Eglon, saying, 4. Come up unto me, and help me, that we may smite Gibeon: for it hath made peace with Joshua and with the children of Israel. 5. Therefore the five kings of the Amorites, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon, gathered themselves together, and went up, they and all their hosts, and encamped before Gibeon, and made war against it. 6. And the men of Gibeon sent unto Joshua to the camp at Gilgal, saying. Slack not thy hand from thy servants ; come up to us quickly, and save us, and help us: for all the kings of the Amorites that dwell in the mountains are gathered together against us.

Joshua and the hosts of Israel had now been a good while in the land of Canaan, and no great matters were effected; they were made masters of Jericho by miracle, of Ai by stratagem, and of Gibeon by surrender, and that was all; hitherto the • progress of their victories has not seemed proportionable to the magnificence of their entry and the glory of their beginnings. Those among them that were impatient of delays, it is probable, complain ed of Joshua's slowness, and asked why they did not immediately penetrate into the heart of the coimtry, before the enemy could rally their forces to make

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head against them; why they stood trifling, while they were so confident both of their title and of their success. Thus Joshua's prudence, perhaps, was censured as slothfulness, cowardice, and want of spirit. But, 1. Canaan was not to be conquered in a day. God had said, that by little and little he would drive out the Canaanites, Exod. 23. 30. He that believeth, will not make haste, or conclude that the promise will never be performed, because it is not performed so soon as we expected. 2. Joshua waited for the Canaanites to be the aggressors; let them first make an onset upon Israel, on the allies of Israel, and then their destruction will be, or at least will appear to be, the more just and the more justifiable. Joshua had warrant sufficient to set upon them, yet he stays till they strike the first stroke, that he might provide for honest things, in the sight, not only of God, but of men; and they would be the more excusable in tlieir resistance, now that they had seen what favour the Gibeonites found with Israel. 3. It was for the advantage of Israel to sit still a while, that the forces of these little kings might unite in one body, and so might the easier be cut off at one blow. This God had in his eye when he put it into their hearts to combine against Israel; though they designed thereby to strengthen one another, that which he intended, was, to gather them as sheaves into the floor, to fall together under the flail, Mic. 4. 12. Thus oftentimes that seeming paradox proves wholesome counsel, Stay a "while, and we shall have done the sooner.

After Israel had waited a while for an occasion to make war upon the Canaanites, a fair one offers itself.

I. Five kings combine against the Gibeonites. Adoni-zedek king of Jerusalem was the first mover and ringleader of this confederacy. He had a good name; it signifies lord of righteousness; a descendant perhaps from Melchizedek, king of righteousness; but notwithstanding the goodness of his name and family, it seems he was a bad man, and an implacable enemy to the posterity of that Abraham, whom his predecessor, Melchizedek, was such a faithful friend to. He called upon his neighbours to join against Israel, either because he was the most honourable prince, and had the precedency among these kings, (perhaps they had some dependence upon him, at least they paid a deference to him, as the most public, powerful, and active man they had among them,) or, because he was first or most apprehensive of the danger his country was in, not only by the conquest of Jericho and Ai, but the surrender of Gibeon, which, it seems, was the chief thing that alarmed him, it being one of the most considerable frontier-towns they had. Against Gib-eon therefore all the force he could raise, must be levelled; Come, says he, and hel/i me, that we may smite Gibeon. This he resolves to do, either, 1. In policy; that he might retake the city, because it was a strong city, and of great consequence to his country, in whose hands it was; or, 2. In passion, that he might chastise the citizens for making peace with Joshua, pretending that they had perfidiously beti-ayed their country and strengthened the common enemy, whereas they had really done the greatest kindness imaginable to their country by setting them a good example, if they would have followed it. Thus Satan and his instruments make war upon those that make peace with God: marvel not if the world hate you, and treat those as desert-ei's, who are converts to Christ.

II. The Gibeonites send notice to Joshua of the distress and danger they were in, v. 6. Now they expect benefit from the league they had made with Israel, because though it was obtained by deceit, it was afterward confirmed when the truth came out.

They think Joshua obliged to help them, 1. In conscience, because they were his servants, not in compliment, as they had said in their first address, ch. 9. 8, We are thy sen-aTits, but in reality made servants to the congregation; and it is the duty of masters to take care of the poorest and meanest of their servants, and not to see them wronged when it is in the power of tlieiir hand to right them. They that pay allegiance may reasonablv expect protection. Thus David pleads with God, Ps. 119. 94, / am thine; save me; and so may we, if indeed we be his. 2. In honour, Ijecause the ground of their ene mies' quarrel with them, was, the respect they had shown to Israel, and the confidence they had in a covenant with them. Joshua cannot refuse to help them, when it is for their affection to him, and to the name of his God, that they are attacked. David thinks it a good plea with God, Ps. 69. 7, For thy sake I have borne refiroach. When our spiritual enemies set themselves in array against us, and threaten to swallow us up, let us, by faith and prayer, apply ourselves to Christ, our Joshua, for strength and succour, as St. Paul did, and we shall receive the same answer of peace. My grace is sufficient for thee, 2 Cor. 12. 8, 9.

7. So Joshua ascended from Gilgal, he and all the people of war with him, and all the mighty men of valour. 8. And the Lord said unto Joshua, Fear them not; for I have delivered them into thine hand: there shall not a man of them stand before thee. 9. Joshua therefore came unto them suddenly, and went up from Gilgal all night. 10. And the Lord discomfited them before Israel, and slew them with a great slaughter at Gibeon, and chased them along the way that goeth up to Beth-horon, and smote them to Azekah, and unto Makke-dah. 11. And it came to pass, as they fled from before Israel, and were in the going down to Beth-horon, that the Lord cast down great stones from heaven upon them unto Azekah, and they died: thcT/ were more which died with hailstones than thei/ whom the children of Israel slew with the sword. 12. Then spake Joshua to the Lord in the day when the Lord delivered up the Amor-ites before the children of Israel, and he said in the sight of Israel, Sun, stand thou still upon Gibeon; and thou. Moon, in the valley of Ajalon. 13. And the sun etood still, and the moon stayed, until the pec»|3le had avenged themselves upon their enemies. Is not this written in the book of Jasher? So the sun stood still in the midst of heaven, and hasted not to go down about a whole day. 14. And there was no day like that before it or after it, that the Lord hearkened unto the voice of a man: for the Lord fought for Israel.

Here,

I. Joshua resolves to assist the Gibeonites, and God encoui-ages him in that resolve. 1. He ascended from Gilgal, v. 7. that is, he designed, determined, and prepared for, this expedition to relieve

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G'heon, for it is probable it was before he stirred a step that God s]Kike to him to encourage him. It WAS generous and just in Josluia to help his new allies, though perhaps the king of Jerusalem, when he attacked them, little thought that Joshua would have been so ready to help them, but expected he would abandon them as Canaanites, the rather because they had obtained their league with him by fraud; therefore h-e speaks with assurance, v. 4. of smiting Gibeon. But Joshua knew that his promise t"> let them live, obliged him, not only not to slay t'lem himself, but not to stand by and see them skin, when it was in the power of his hand to prevent it, Prov. 24. 11, 12. He knew that when they embraced the faith and worship of the God rf Israel, they az??i(? to trust under the shadow of his wings, (Ruth 2. 12.) and therefore, as his servants, he was bound to protect them. 2. God ani-mati'd him for his undertaking, v. 8. Fear not, that is, (1.) "Doubt net of the goodness of thy cause, and the clearness of thy call; though it be to as-s'st Gibeonites, thou art in the way of duty, and God is with thee of a truth." (2.) " Dread riot the power of the enemy; though so many enemies are confederate against thee, and are resolved to make their utmost efforts for the reduction of Gibeon, and, it may be, will fight desperately in a desperate cause; yet let not that discourage thee, I have delivered them into thine hand;" and those can make neither resistance, nor escape, whom God has marked for destruction.

II. Joshua applies h'mself to execute this resolve, and God assists him in the execution. Here we have, 1. The great industry of Joshua, and the power ot God working with that for the defeat of me enemy. In this action,

(1.) Joshua showed his good-will in the haste he tnade for the relief of Gibeon, t. 9, He came unto them suddenly; for the extremity was such as would not admit delay. If one of the tribes of Israel had been in danger, he could not have showed more care or zeal for its relief than here for Gibeon, remembering in this, as in other cases, there must be one law for the stranger that was proselyted, and for him that was bom in the land. Scarcely had the confederate princes got the'r forces together, and sat down before Gibeon, when Joshua was upon them, the surprise of which would put them into the greatest confusion. Now that the enemy were actually drawn up into a body, Avhich had all as it were but one neck, despatch was as serviceable to his cause, as before delay was, while he waited for this general rendezvous; and now that things were ripe for execution, no man more expeditious than Joshua who before had seemed slow. Now, it shall never be said. He left that to do to-morrow which he could do to-day. When Joshua found he could not reach Gibeon in a day, lest he should lose any real advantages against the enemy, or so much as seem^to come short, or to neglect h's new allies, he m*rched all night, resolving not to give sleep to his eyes, nor slumber to his eve-lids, till he had accomplished this enterprise. It was well the forces he took with him were mighty men of valour, not only able-bodied men, but men of spiiit and resolution, and hearty in the cause, else they neither could nor would have borne this fatigue, but would have murmured at their leader, and would have asked, ''Is this the rest we were promised in Canaan.'" But they well considered that the present toil was in order to a haj^py settlement, and therefore were reconciled to it. Let the good soldiers of Jesus Christ learn from hence to endure hardness, in following the I,amh whithersoever he goes, and not thmk themselves undone, if their religion lose them now and then a night's sleep; it will be enou':,h to rest, v/hen we come to heaven.

But why needed Joshua to put himself and his men so much to the stretch? Had not God promised him, that without fail he would deliver the enemies into his hand? It is true he had; but God's promises are intended, not to slacken and supersede, but to quicken and encourage our endeavours. He that believeth, doth not make haste to anticipate providence, but doth make haste to attend it, with a diligent, not a distrustful speed.

(2.) God showed his great power in defeating the enemies which Joshua so vigorously attacked, xk 10, 11. Joshua had a very numerous and powerful army with him, hands enough to despatch a dis pirited enemy, so that the enemy might have been scattered by the ordinaiy fate of war; but God himself would appear in this great and decisive battle, and draw up the artillery of heaven against the Canaanites, to demonstrate to his people, that they got not this land in possession by their own sword, neither did their ow?i arm save them, but God's right hand and his arm, Ps. 44. 3. The Lord discomfited them before Israel; Israel did what they could, and yet God did all. [1.] It must needs be a very great terror and confusion to the enemy, to perceive that heaven itself fought against them; for who can contest with, flee from, or fence against the powers of heaven? They had affronted the true God, and robbed him of his honour, by worshipping the host of heaven, giving that worship to the creature which is due to the Creator only; and now the host of heaven fights against them, and even that part of the creation which they had idolized, is at war with them, and even triumphs in their ruin, Jer. 8. 2. There is no way of making any creature propitious to us, no not by sacrifice or offering, but only by making our peace with God, and keeping ourselves in his love. This had been enough to make them an easy prey to the victorious Israelites, yet this was not all. [2.] Beside the terror stmck upon them, there was a great slaughter made cf them by hail-stones, which were so large, and came down v/ith such a force, that more were killed by the hail-stones than by the sword of the Israelites, though no doubt, they were busy. God himself speaks to Job of treasures, or magazines, of snow and hail, which he has resented for the day of battle and war. Job 38. 22, 23. and here they are made use of to destroy the Canaanites. Here was hail shot from Gcd's great ordinance, that, against whomsoever it was directed, was sure to hit, (and never glanced upon the Israelites mixed with them,) and Avhenever it hit was sure to kill. See here how miserable they are, that have God for their enemy, and how sure to perish; it is a fearful thing to fall into his hands, for there is no fleeing out of them. Some oljserve, that Beth-horon lay north of Gibeon, Azekah and Makkedah lay south, so that they fled each way; by which way soever they fled, the hail-stones pursued them, anil met them at every turn.

2. The great faith of Joshua, and the power of God crowning that with the miraculous arrest of the sun, that the day of Israel's victories might be prolonged, and so the enemy totally defeated. The hail-stones had their rise no higher than the clouds, but, to show that Israel's help came from above the clouds, the sun itself, who by his constant motion serves the whole earth, by halting when there was occasion, served the Israelites, and did them a kindness; the sun and moon stood still in their habitation, at the light of thine arrowy which gave 'he signal, Hah. 3." 11. ■

(1.) Here is the praver of Joshua that the sun might stand still. I call it \v[sprayer, liecause it is said, x<. 12, he spake to the Lord; as Elijah, though we read, 1 Kings 17. 1. only by his prophesying of the drought, yet is said, James 5. 17, to pray for it.

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Observe, [1.] An instance of Joshua's unwearied acti\ity in the service of God and Israel, that though he had marched all night and fought all day, and, one might expect, would be inclined to repose himself and get a little sleep, and give his army some time to rest, that, like the hireling, he would earnestly have desired the shadow, and bid the night welcome, when he had done such a good day's work, yet, instead of that, he wishes for nothing so much as the prolonging of the day. Note, Those that ivait on the Lord, and work for him, shall renew their strength, shall run and not be ivea-Ai, shall wa/^ and not faint, ls^. 40. 31. [2. ] An instance of his great faith in the almighty power of God, as above the power of nature, and able to control and alter the usual course of it. No doubt, Joshua had an extraordinary impulse or impression upon his spirit, which he knew to be of divine original, prompting him to desire that this miracle might be wrought upon this occasion, else it had been presumption in him to desire or expect it, the prayer had not been granted by the divine power, if it had not been dictated by the divine grace; God wrought this faith in him, and then said, *' According to thy faith, and thy prayer of faith, be it unto thee." It cannot be imagined however that such a thing as this should have entered into his mind, if God had not put it there; a man would have had a thousand projects in his head for the completing of the victory, before he would have thought of desiring the sun to stand still; but even in the Old Testament saints, the Spirit made intercession according to the will of God; what God will give, he inclines the hearts of his praying people to ask; and for what he will do, he will be inquired of, Ezek. 36. 37.

Now, Fii-st, It looked great for Joshua to say, Sun, stand thou still. His ancestor Joseph had indeed dreamed that the sun and moon did obeisance to him; but who would have thought that, after it had been fulfilled in the figure it should again be fulfilled in the letter to one of his posterity. The prayer is thus expressed with authority, because it was not an ordinary prayer, such as is directed and supported only by God's common providence or promise, but the prayer of a prophet at this time divinely inspired for this purpose; and yet it intimates to us the prevalency of prayer in general, so Ear as it is regulated by the word of God, and may remind us of that honour put upon prayer, Isa. 45. 11, Concerning the work of my hands, command ye me. He bids the sun stand still ufion Gibeon, the place of action and the seat of the war, intimating that what he designed in this request, was, the advantage of Israel against their enemies; it is probable that the sun was now declining, and that he did not call for the lengthening out of the day, imtil he observed it hastening toward its period. He does likewise, in the name of the King of kings, arrest the moon, perhaps because it was requisite for the preserving of the harmony and good order of the spheres, that the course of the rest of the heavenly bodies should be stayed likewise, otherwise, while the sun shone, he needed not the moon; and hei'e he mentions the valley of Ajalon, which was near to Gibeon, because there he was at that time.

Secondly, It was bold indeed to say so before Israel, and argues a very sti'ong assurance of faith. If the event had not answered the demand, nothing could have been a greater slur upon him; the Israelites would have concluded he was certai .ly going mad, or he had never talked so extravagantly. But he knew very well God would own and answer-a petition which he himself directed to be drawn up and presented, and therefore was not afraid to sav before all Israel, calling them to observe'this work of wonder Sun, stand thou still, for he was confi-

dent in him whom he had trusted. He believed the almighty power of God; else he could not have expected that the sun, going on in its strength, driving in a full career, and rejoicing as a strong, man to run a race, should be stopped in an instant. He believed the sovereignty of God in the kingdom of nature; else he could not have expected that the established law and course of nature should be changed and interrupted, the ordinances of heaven, and the constant usage according to these f rdi-nances, broken in upcn. And he belie\ed God's particular favour to Israel above all pet pie under the sun; else he could not have expected, that, to favour them upon an emergency with a double day, he should (which must follow of course) amuse and terrify so great a part of the terrestrial globe with a double night at the same time; it is true, he causeth the sun to shine u/ion the just and the unjust, but this once the unjust shall wait f(tr it beyond the usual time, while, in fa\ our to righteous Israel, it stands still.

(2.) The wonderful answer to this prayer. No sooner said than done, t. 13, 7he sun stood still, and the moon stayed. Notwithstanding the vast distance between the earth and the sun, at the word cf Joshua, the sun stopped immediately; for the same God that rules in heaven above, rules at the same time on this earth, and, when he pleases, even the heavens shall hear the earth, as here. Concerning this great miracle, it is here said, [].] That it continued a whole day, that is, the sun continued as long again above the horizon, as otherwise it would ha^e done. It is commonly supposed to have been about the middle of summer that this happened, when, in that country, it was about fourteen hours between sun and sun, so that this day was about twenty-eight hours long; yet if we suppose it to have been at that time of the year when the days are at the shortest, it will be the more probable that Joshua should desire and pray for the prolonging of the day. [2.] That hereby the people had full time to avenge themselves of their enemies, and to give them a total defeat. We often read in history of battles which the night put an end to, the shadows of which favoured the retreat of the conquered; to prevent this advantage to the enemy in their flight, the day was doubled, that the hand of Israel might 7?;?c? 02it all their eiiemies; but the eye and hand of God can find them out without the help of the sun's light, for to him the night shineth as the day, Ps. 139. 12. Note, Sometimes God completes a great sal\ ation in a little time, and % makes but one day's work of it. Perhaps this miracle is alluded to, Zech. 14. 6, 7. where the day of God's fighting against the nations is said to be one day, and that at evening-time it shall be light, as here. And, [3.] Thiit there wrs never am/ day nice it, before or since, in which God put such aii honour upon faith and prayer, and Israel's catise; never did he so wonderfully comply with the request of a min, or so wonderfully fight for his people. [4.] This is said to be written in the book of Jasher, a collection of state-poems, in which the poem made upon this occasion was preserved among the rest; pi-obably, the same with that book of the wars of the Lord, Numb. 21. 14. Avhich afterward was continued and carried on by one Jasher. Those words. Sun, stand thou still upon Gibeon, and thou moon, in the valley of Jjalon, sounding metrical, are supposed to be taken from the narrative of this event, as it was found in tht-book of Jasher. Not that the divine testimonv of the book of Joshua needed any confirmation fron) the book of Jasher, a human composition: but to those who had that book in their hands, it would be of use to compare this history with it; which war rants the appeals the learned make to profane his-

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lory fur ■ corroborating the proofs of the truth of buc cd history. But surely this stupendous miracle of the stand-■ ing still of the sun, was intended for something more than merely to give Israel so much the more time to find out and kill their enemies, which, without this, might have, been done the next day. J''irst, God would hereby magjiify Joshua, ch. 3. 7. :;s a particular favourite, and one whom he did delight to honour; being a type of Him who has all power both in heaven and in earth, and whom the winds and the seas obey. Secondly, He would hereby notify to all the world what he was doing for his people Israel here in Canaan; the sun, the eye of the world, must be fixed for some hours upon Gibeon, and the valley of Ajalcn, as if to contemplate the great works of God there for Israel, and so to engage the children of men to look that way, and to inquire of this wonder done in the land, (2 Chron. 32. 31.) Proclamation was hereby made to all the neighbouring nations, Come, behold the works of the Lord, Ps. 46. 8. and say, " What nation is there so great as Israel /?, who has God so nigh unto them? One would have supposed this would have brought such real ambassadors as the Gibeonites pretended to be, from a very far country, to court the friendship of Israel because of the name of the Lord their God. Thirdly, He would hereby convince and confound those idolaters that worshipped the sun and moon, and gave divine honour to them, by demonstrating that they were subject to the command of the God of Israel, and that, as high as they were, he was above them; and thus he would fortify his people against the temptations to this idolatiy, which he foresaw they would be addicted to, (Deut. 4. 19.) and which, notwithstanding this, they afterward corrupted themselves with. Fourthly, This miracle signified (it is the learned Bishop Plerson's notion) that in the latter days, when the light of the world was tending towards c night of darkness, the Sun of righteousness, even our Joshua, should arise, (Mai. 4. 2.) give check to the approaching night, and be the true light. To which let me add, that when Christ conquered our spiritual enemies upon the cross, the miracle wrought upon the sun was the reverse of this, it was then darkened as if it were gone down at noon, for Christ needed not the light of the sun to carry on his victories, he then made darkness his pavilion: and lastly, the arresting of the sun and moon in this day of Ijattle, figured the turning of the sun into darkness, and the moon ifito blood, in the last great and terrible day of the Lord.

15. And Joshua returned, and all Israel with him, unto the camp to Gilgal. 16. But these five kings fled, and hid themselves in a cave at Makkedah. 17. And it was told Joshua, saying, The five kings are found hid in a cave at Makkedah. 18. And Joshua said, Roll great stones upon the mouth of the cave, and set men by it for to keep them: 19. And stay you not, but pursue after your enemies, and smite the hindmost of them; suffer them not to enter into their cities: for the Lord your God hath delivered them into your hand. 20. And it came to pass, when Joshua and the children of Israel had made an end of slaying them with a very great slaughter, till they were consumed, that the rest tohich remained of them entered into fenced cities.

21. And all the people returned to the camp to Joshua at Makkedah in peace: none moved his tongue against any of the children of Israel. 22. Then said Joshua, Open the mouth of the cave, and bring out those five kings unto me out of the cave. 23. And they did so, and brought forth those five kings unto him out of the cave, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Itachish, and the king of Eglon. 24. And it came to pass, v^^hen they brought out those kings unto Joshua, that Joshua called for all the men of Israel, and said unto the captains of the men of war which went with him, Come near, put your feet upon the necks of these kings. And they came near, and put their feet upon the necks of them. 25. And Joshua said unto them. Fear not, nor be dismayed, be strong and of good courage : for thus shall the Lord do to all your enemies against whom ye fight. 26. And afterward Joshua smote them, and slew them, and hanged them on five trees: and they were hanged upon the trees until the evening. 27. And it came to pass at the time of the goingdownof the sun,that Joshua commanded, and they took them down off the trees, and cast them into the cave wherein they had been hid, and laid great stones in the cave's mouth, which remain until this very day.

It was a brave appearance, no doubt, which the five kings made when they took the field, for the reducing of Gibeon, and a brave army they had following them; but they were all routed, put into disorder first, and then brought to destruction, by the hail-stones. And now Joshua thought, his work being done, he might go with his army into quarters'of refreshment: accordingly it was resolved, perhaps in a council of war, that they should presently return to the camp, to Gilgal, x\ 15. till they should receive orders from God to take possession of the country they had pow conquered; but he soon finds he has more work cut out for him, the victory must be pursued, that the spoils might be divided. Accordingly he applies himself to it with renewed vigour.

I. The force that had dispersed themselves, must be folloAved and smitten. When tidings are brought to Joshua where the kings were, he ordered a guard to be set upon them for the present, v. 18. rescTV-ing them for another day of destruction, and to be brought forth to a day of wrath. Job 21. 30. He directs his men to pursue the common soldiers, as much as might be, to prevent their escaping to the garrisons, which would strengthen them, and make the reduction of them the more difficult, -v. 19. Like a prudent general, he does that first, which is most needful, and defers his triumphs till he has completed his conquests; nor was he in such haste to insult over the captive kings, but that he would first prevent the rallying again of their scattered forces. The success of tliis vigorous ])ursuit, was, 1. That a very great slaughter was made of the enemies of God and Israel. And, 2. The field was cleared of them, so that none remained but such as

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got into fenced cities, where they would not long be safe themselves, nor were they capable of doing any service to the cities that sheltered them, unless they could have left their fears behind them. 3. J\ione moved his tongue against any of the children of Israel, v. 21. This expression intimates, (1.) 'riieir perfect safety and tranquillity: some think it sliould be read, from Exod. 11. 7, Against any of the children of Israel did not a dog move his tongue; no, n^t against any one man of them. They were not threatened by any danger at all after their victory, no, not so much as the barking of a dog. Not one single Israelite (for the original makes it so particular) was brought into any distress, either in the battle, or in the pursuit. (2.) Their honour and reputation; no man had any reproach to cast upon them, or an ill word to give them. God not only tied the hands, but stopped the mouths of their enraged enemies, and put lying lips to silence. (3.) The Chaldee paraphrase makes it an expression of their unallayed joy for this victory, reading it. There was no hurt or loss to the children of Israel, for which any man should afflict his soul. When the army came to be reviewed after the battle, there was none slain, none wounded, none missing, not one Israelite had occasion to lament either the loss of a friend, or the loss of a limb. So cheap, so easy, so glorious, was this victory.

II. The kings that had hidden themselves, must now be called to an account, as rebels against the Israel of God, to whom, by the divine promise and grant, this land did of right belong, and should have been surrendered upon demand.

See here, 1. How they were secured. The cave which they fled to, and trusted in for a refuge, became their prison, in which they were clapped up, till Joshua sat in judgment on them, v. 18. It seems, they all escaped both the hail-stones and the sword, (iod so ordering it, not in kindness to them, but that they might be reserved for a more solemn and ter-ril)le execution; as, for this cause, Pharaoh survived the plagues of Egypt, and was made to stand, that God might in him show his fiower, Exod. 9. 16. They all fled, and met at the same place. Providence directing them; and now they who were lately consulting against Israel, were put upon new counsels to preserve themselves, and agreed to take shelter in the same cave. The information brought to Joshua of this, is an evidence that there' were those of the country, who knew the holes and fastnesses of it, that were in his interests. And the care Joshua took to keep them there when they were there, as it is an instance of his policy and presence of mind, even in the heat of action; so, in the success of their project, it shows how they not only deceive themselves, but destroy themselves, who think to hide themselves from God. Their refuge of lies will but bind them over to God's judgment.

2. How they were ti-iumphed over. Joshua ordered them to be brought forth out of the cave, set before him at the bar, and their names called over, V. 22, 23. And when they either were bound and cast upon the ground, unable to help themselves, or throw themselves upon the ground, humbly to beg for their lives, he called for the general officers and great men, and commanded them to trample upon these kings, and set their feet upon their necks; not in sport, and to make themselves and the company merry, but with the gravity and decorum that became the ministers of the divine justice, who were not herein to gratify any pride or passion of their own, but to give glory to the God of Israel as higher than the highest, who treads ufion jirinces as mortar, (Is^. 41. 25.) and is terrible to the kings of the earth, Ps. 76. 12. The thing does indeed look barbarous, thus to insult over men in misery, that were suddenly fallen from the highest pitch of

Vol. II.— H

honour into this disgrace; it was hard for crowned l«;ads to be thus trodden upon, not by Joshua himself, (that might better have been borne,) at least not by him only, but by all the captains of the army; certainly it ought not to be drawn into a precedent, for the case was extraordinary, and we have reason to think it was by divine direction and impulse that Joshua did this. (1.) God would hereby punish the abominable wickedness of these kings, the measure of whose iniquity was now full. And by this public act of justice d<ine upon these ringleaders of the Canaanites in sin, he would possess his people with the greater dread and detestation of those sins of the nations that God cast out from before them, which they would be tempted tb imitate. (2.) He would hereby have the promise by Moses made good, (Deut. 33. 29.) Thou shall tread ujion their high places, that is, their great men, whicli should the rather be speedily fulfilled in the letter, because they are the very last words of Moses that we find upon recoi-d. (3.) He would hereby encourage the faith and hope of his people Israel, in reference to the wars that were yet before them. Therefore Joshua said, v. 25, Fear not, nor be dismayed. [1.] ** Fear not these kings, or any of their's, as if there were any danger of ha\ ing this affront now put upon them, in after-time revenged upon youiselves; a consideration which keeps many from being insolent toward those they have at their mercy, because they know not how soon the uncertain fate of war may turn the same wheel upon themselves; but you need not fear that any should rise up ever to revenge this quarrel." [2.] "Fear not any other kings, who may at any time be in confederacy against you, for you see these brought down, whom you thought formidable. Thus shall the Lord do to all your enemies; now that they begin to fall, to fall so low, that you may set your feet on their necks, you may be confident they shall not prevail, hnt s\va\\ surely fall before you,"'Es.ih. 6. 13. (4.) He would hereby give a type and figure of Christ's victories over the powers of darkness, and believers' victories through liim. All the enemies of the Redeemer shall be made his footstool, Ps. 110. 1. (And, see Ps. IS. 40.) The kings of the earth set themselves against him, Ps. 2. 2. but sooner or later we shall see all things put under him, Heb. 2. 8. and /uincipalities and powers made a show of. Col. 2. 15. And in these triumphs we are more than conquerors, may t7rad u/ion the lion and adder, Ps. 91. 13. may ride on the high places of the earth, Isa. 58. 14. and may l^e confident that the God of peace shall tread Satan under our feet, shall do it shortlv, and do it effectually, Rom. 16. 20. See Ps. 149. 8, 9.

3. How they were put to death. Perhaps when they had undergone that terrible mortification of being trodden upon by the captains of Israel, they were ready to say, as Agag, Surely the bitterness of death ii past, and that sufficient unto them was this punishment which ivas inflicted by many; but their honours cannot excuse their lives, their forfeited, devoted lives. Joshua smote them with the sword, and then hanged up their bodies till evening, when they were taken down, and thrown into the cave in which they had hid themselves, v. 26, 27. That which they thought would have been their shelter, was made their prison first, and then their grave; so shall we be disappointed in tiiat which we flee to from God, yet to good people the grave is still a hiding-place. Job. i4. 13. If these five kings had humbled themselves in time, and had begged peace instead of waging war, they might have saved tfieir lives; but now the decree was gone forth, and thev fou7id no place for repentance, or the reversal of the judgment, it was too late to expect it, though, perhaps, they sought it carefully with tears.

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28. And that clay Joshua took Makke-dah, and smote it with the edge of the sword, and the king thereof lie utterly destroyed, them, and all the souls that loej-e ♦herein ; he let none remain : and he did to the king of Makkedah as he did unto the king of Jericho. 29. Then Joshua passed from AJaKkedah, and all Israel with him, unto Lihnah, and fought against Libnah: 30 And the Lord delivered it also, and the king thereof, into the hand of Israel; and he smote it u'ith the edge of the sword, and all the souls that lorre therein; he let none remain in it; but did unto the king thereof as he did unto the king of Jericho. 31. And Joshua passed from Libnah, and all Israel with him, unto Lachish, and encamped against it, and fought against it: 32. And the Lord delivered Lachish into the hand of Israel, which took it on the second day, and smote it with the edge of the sword, and all the souls that 7vere therein, according to all that he had done to Libnah. 33. Then Horam king of Gezer came up to help Lachish ; and Joshua smote him and his people, until he had left him none remaining. 34. And from Lachish Joshua passed unto Eglon, and all Israel with him; and they encamped against it, and fought against it: 35. And they took it on that day, and smote it with the edge of the sword; and all the souls that were therein he utterly destroyed that day, according to all that he had done to Lachish. 36. And Joshua went up from Eglon, and all Israel with him, unto Hebron; and they fought against it: 37. And they took it, and smote it with the edge of the sword, and the king thereof, and all the cities thereof, and all the souls that ?oere therein; he left none remaining, according to all that he had done to Eglon; but destroyed it utterly, and all the souls that 7crre therein. 38. And Joshua returned, an 1 all Israel with him, to Debir, and fought against it: 39. And he took it, and the king tliereof, and all the cities thereof; and they smote them with the edge of the.sword, and utterly "destroyed all the souls that ivcre therein ; he left none remaining : as he had done to Hebron, so he did to Debir, and to the king thereof; as he had done also to Libnah, and to her king. 40. So Joshua s note all the country of the hills, and of the south, and of the vale, and of the springs, and all their kings: he left none remaining, but utterly destroyed all that breathed, as the Lord God of Israel commanded. 41. And Joshua smote them h-om Kadesh-barnea even unto Gaza, and all the countiy of Gosb^n even unto Gibeon 42.

And all these kings and their land did Joshua take at one time, because the Lokd God of Israel fought for Israel. 43. And Joshua returned, and all Israel with him, unto the camp to Gilgal.

We have here Joshua's improvement of the late glorious victory he had obtained, and the advantages he had gained by it, and to do this well is a general's praise.

I. Here is a particular account of the several cities wliich he immediately made himself mastei of. I. The cities of three of the kings whom iie had conquered in the field, he went and took possession of, Lachish, v. 31,32. Eglon, v. 34, 35. and Hebron, v. 36, 27. The other two, Jerusalem and Jarmnth, were not taken at this time; perhaps his forces were either so much fatigued with what they had done, or so well content with what they had got, that they had no mind to attack those places, and so they slipped the ftiirest opportunity they could ever expect of reducing them with ease, which afterward was not done without difficulty, Judg. 1. 1. 2 Sam. 5. 6. 2. Three other cities, and royal cities too, he took; Makkedah, into the neighbourhood of which the five kmgs were fled, which brought Joshua and his forces thither in pursuit of them, and so hastened its ruin, v. 28. Libnah, v. 29, 30. and Debir, v. 38, 39. 3. One king that brought in his forces for the relief of Lachish, that had lost its king, proved to meddle to his own hurt; it was Koram king of Gezer, who, either in fr endship to his neighbours, or for his own security, offered to stop the progress of Joshua's arms, and was cut off with all his forces, v. 33. Thus wicked men are often snared in their counsels, and, by opposing God in the way of his judgments, bring them the sooner on their own heads.

IL A general account of the country which was hereby reduced and brought into Israel's hands, v. 40..42. The part of the land of Canaan which they first got possession of lay south of Jerusalem, and afterwai'd fell, for the most part, to the lot of the tribe of Judah.

Observe in this narrative, 1. The great speed Joshua made in taking these cities, which, some think, is intimated in the manner of relating it, which is quick and concise. He flew like lightning from place to place; and though they all stood it out to the last extremity, and none of these cities opened their gates to him, yet in a little time he got them all into his hands, summoned them, and seized them, the same day, v. 28. or in two days, v. 32. Now that they were struck with fear by the defeat of their armies, and the death of their kings, Joshua prudently followed his blow. See what a great deal of work may be done in a little time, if we will but be busy, and improve our opportunities. 2. The great severity Joshua used toward those he conquered. He ga^e no quarter to man, woman, or child, put to the sword ull the srm/s, v. 28, 30, 32, 35, &c. utterly destroyed all that breathed, v. 40. 2LX\di left none remaining. Nothing could justify this militarv execution, but that herein they did as the Lord Ciod of Israel commanded, v. 40. which was sufficient not only to bear them out, and save them from the imputation of crueltv, but to smctify what they did, and make it an acccptJilc piece of service to his justice. God would herehv. (1.) Manifest his hatred of the idolatries, and other abominations, which the Canaanites had been guilty of, and leave us to judge how great the provocation was, which they had given him, by the greatness of the destruci:ion which was Ijrought upon them when the measure of their iniquity was full. (2.) Hft would hereby magnify nis love to his

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people Israel, in giving so many men for thtm, and fico/iU' for their Ufe, Is.u -13. 4. when the heathen are to he cast out to make room for this vine, (Ps. 80. 8.) Divine justice appears more prodigal tiian ever of human blood, that the Israelites might find themselves for ever obliged to spend their li\es to the glory of that God, who had sacrificed so nianv of the lives of his creatures to their interest. (3.) Hereby was typified the final and eternal destructi;in of all the impenitent implacable enemies of the Lord Jesus, who having slighted tlie riches of his grace, must for ever feel the weight of his wrath; and shall have judi^ment without mercy. JVations that forget God, shall be turned into hell, and no reproach at all to God's infinite goodness. 3. The great success of this expedition. The spoil of these cities was now divided among the men of war that plundered them; and the cities themselves, with the land about them, were shortly to be divided among the tribes, for the Lord fought for Israel, v. 42. They could not have gotten the victory, if God had not undertaken the battlv; then we conquer when God fights for us; and if he be for us, ivho can be against us?

CHAP. XL

This chapter continues and concludes the history of the conquest of Canaan ; of the reduction of the southern parts we had an account in the foregoing chapter ; after which we may suppose Joshua allowed his forces some breathing-time ; now here we have the story of the war in the north, and the happy success of that war. I. The confederacy of the northern crowns against Israel, v. 4.. 5. II. The encouragement wl^-h God gave to Joshua to engage them, v. 6. III.*lis victory over them, V. 7 . . 9. IV. The taking of tlieir cities, v. 10 .. 15. V. The destruction of the Anakims, v. 21, 22. VI. The general conclusion of the story of this war, 16. . 20, 23.

1. k ND it came to pass, when Jabin kin^ J\l. of Hazor had heard those thi?igs\ that he sent to Jobab king of Madon, and to the king of Shimron, and to the king of Achshaph, 2. And to the kings that were on the north of the mountains, and of the plains south of Chinneroth, and in the valley, and in the borders of Dor on the west, 3. And to the Canaanite on the east and on the west, and to the Amorite, and the Fiittite, and the Perizzite, and the Jebusite in the mountains, and to the Hivite under Hermon, in the land of Mizpeh. 4. And they went out, they and all their hosts with j them, much people, even as the sand that is upon the sea-shore in multitude, with i horses and chariots very many. 5. And when all these kings were met together, I they came and pitched together at the i waters of Merom, to fight against Israel. 6, And the Lord said unto Joshua, Be not afraid because of them: for to-morrow about this time will I deliver them up all slain before Israel: thou slialt hough their horses, and burn their chariots with fire. 7. So Joshua came, and all the people of war with him, against them by the waters of Merom suddenly; and they fell upon them. 8. And the Lord delivered them into the hand of Israel, who smote them, and

chased them unto great Zidon, and unto Misrephoth-maim, and unto the valley of Mizpeh eastward; and they smote them, until they left them none remaining. 9. And Joshua did unto them as the Lord bade him: he houghed their horses, and burnt their chariots with fire.

We are here entering upon the strry of another campaign that Joshua made, and it was a glorious one, no less illustrious than the former in the success of it, though in respect of mh-acles, it was inferior to it in glory. The wonders God then wrought for them, were to initiate and enc^ urage them to act vigorously themselves. Thu the war curried on by the preaching of the Gospel against Satan's kingdom, was at first forwarded by miracles; but the war being by them sufficiently proved to be of God, the managers of it are now left to the ordinary assistance of divine grace in the use cf the sword of the Spirit, and must not expect hailstones, or the standing still of the sun.

In this story we have,

I. Tl-iC Canaanites taking the field against Israel. Thev were the aggressors, God hardening their lie Its to begin the war, that Israel might be justified beyond exception in destroying them. Joshua and all Israel were returned to the camp at Gilgal, and perhaps these kings knew no other than thv.t they intended to sit down content with the conquest they had already made, and yet they prepare war against them. Note, Sinners bring ruin upon their own heads, so that (iod ivill be Justified when he spea/c.s, and tliey alone shall bare the blame for e er. Judah was now coMc/;erf as a lion gone u/i from the firey; if the northern kings rouse him up, it is at their peril, (ien. 49. 9. Now,

I. Several nations joined in this confederacy, srme in the mountains, and some in the fdains, v. 2. Canaanites from east and west, Amorites, Hit-tites, Perizzites, &:c. v. 3. rf difl'erent crnstitutions, and divided interests among themselves, and yet they here unite against Israel, as against a common enemy. Thus are the children of this world more unanimous, and therein wiser, than the children of light. The oneness of the church's enemies should shame the church's friends out of their discords and divisions, and engage them to be one. 2. The head of this confederacy was Jabi?7 Icing of Hazor, v. 1. as Adoni-zedek wascf the former; it is said, v. 10. Hazor had been the head of all those Icingdorns, which could not have revolted, without occasioning ill-will; but that was forgotten and laid aside upon this occasion, I)y consent of parties, (Luke 23. 12.) When they had all drawn up their forces together, every kingdom bringing in its quota, they were a very great army, much greater than the former, as the sand on the sea-shore in multitude, and, upon this account, much stronger and more formidable, that they had horses and chariots very many, which we do not find the southern kings had; thereby they had a great advantage against Israel, for their army consisted only of foot, and the}^ never I)rough't horses or chariots into the field. Josephus tells us, that the army of the Canaanites consisted of three liundred thousand foot, ten thousand h'Tse, and twenty thousand chariots. Many there be tha rise up. against God's Israel; doubtless their nuj ibers made them very confident of success, but it proved that so much the greater slaughter was made of them.

II. The encouragement God gave to Joshua to give them the meetine:, even upon the ground of their own choosing, v. 6, Be not afraid because oj

, them, Joshua was remarkable for his courage, it

JOSHUA, XL

was his master-grace, and yet it seems, he had need to be again and again cautioned not to be afraid. Fresh dangers and difficulties make it necessary to fetch in fresh supports and comforts from the word of God, which we have always nigh unto us, to be made use of in every time of need. Those that ha\ e God on their side, need not be disturbed at the number and power of their enemies; more are thty that are with us, than they that are against us; they liHv e the hosts of the Lord, that have the Lord of hosts engaged for them. For his encouragement, 1. (iod assures him of success, and fixes the hour; Tj-morrow about thin time, when an engagement (it is probable) was expected and designed on both sides, / will deliver them u/i slain. Though they were to be slain by the sword of Israel, yet it is spoken of as God's work, that he would deliver them up. 2. He appoints him to hough their horses, hamstj-ing them, la?ne them, and burn their chariots, not only that Israel might not use them hereafter, but that they might not fear them now, their God designing this contempt to be put upon them. Let Israel look upon their chariots but as rotten wood designed for the fire, and their horses of war as disabled things, scarcely good enough for the cart.

This encouragement which God hei-e gave to Joshua, no doubt, he communicated to the people, wlw perhaps were under some apprehensions of danger from this vast army, notwithstanding the experiences they had had of God's power engaged for tliem. And the wisdom and goodness of God is to be observed, (1.) In infatuating the counsels of the enemy, that all the kings of Canaan, who were not dispersed at such a distance fi-om each other, but that they might ha\ e got altogether in a bodv, did not at first confederate against Israel, but were di'.idedinto the southern and northern comb'nation, and s) became less form.dable. And, (2.) In preparing liis people to encounter the greater force, by breaking the less. They first engage witii five kings together, and now' wiih many more. Ciod propo:tu)ns our trials to our strength, and our strengch to our trials.

III. J shua's march against these confederate forces, V. 7, He came u/ion them suddenly, and surprised them in their quarters. He made tliis haste, 1. That he miglit put them into the greater confusion, by giving them an alarm, when they l;t:tle thought he had been near them. 2. Tliat he might be sure not to come short of the honour God had fixed, to give him the meeting at the enemy's camp, to-morrow about this time. It is fit we should keep time with God.

IV. His success, v. 8. He obtained the honour and advantage of a complete victory; he smote thjin and chased them, m the several ways they t > >k in their flight; some fled toward Zidon, which l..y to the noith-west, others toward Mizpeh, cast-ward, both the parties Joshua sent out, pursued them eac'a way. So the Lord delivered them into the hand of Israel; they would not deliver themselves into the hands of Israel to be made proselytes and tributaries, and so off'ered up to God's grace, Rom. 15. 16. and therefore God delivered them into their hands to be made sacrifices to his justice; for God will be honoured by us or ufion us.

V. His obedience to the orders given him, in destroying the horses and chariots, v. 9. which was an instance, 1. Of his subjection to the divine will, as one under authority, that must do as he is bidden. 2. Of his self-denial, and crossing his own genius and inclination in compliance with God's command. 3. Of his confidence in the power of God engaged for Israel, which enabled them to despise the chariots and horses which others trusted in, Ps. 20. 7.-33. 17. 4. Of his care to keep up in

the people the like confidence in God, by taking that from them, which they would be tempted to trust too much to. This was cutting off a right hand.

10. And Joshua at that time turned back, and took Hazor, and smote the king thereof with the sword: for Hazor beforetinu-was the head of all those kingdoms. 11. And they smote all the souls that tcere therein with the edge of the sword, utterly destroying them: there was not any left to breathe: and he burnt Hazor with fire. 12. And all the cities of those kings, and all the kings of them, did Joshua take, and smote them with the edge of the sword; and he utterly destroyed them, as Moses the servant of the Lord commanded. 13. But as for the cities that stood still in their strength, Israel burned none of them, save Hazor only; that did Joshua burn. 14. And all the spoil of these cities, and the cattle, the children of Israel took for a prey unto themselves ; but every man they smote with the edge of the sword, until they had destroyed them, neither left they any to breathe.

We ha^ e here the same improvement made of this victory, that was of that in the foregoing chapter.

1. The destruction of//aror is particulaily recorded, because in it, and by the king thereof, this daring design against Israel was laid, x<. 10, 11. The king of Hazor, it seems, escaped with his life out of the battle, and thought himself safe when he was got back into his own city, and Joshua was gone in pursuit of the scattered troops another way; but it proved that that which he thought would have been for his welfare, was his trap, in it he was taken as in an evil net, there he was slain, and his city, for his sake, burnt. Yet we find that the remains of it being not well-looked after by Israel, the Ca-naanites rebuilt it, and settled there under another king of the same name, Judg. 4. 2.

2. The rest of the cities of that part of the country are spoken of only in general; that Joshua got them all into his hands, but did not bum them as he did Hazor, for Israel was to dwell in great and goodly cities which they builded not, Deut. 6. 10. and m these among the rest. And here we find Israel rolling in blood and treasure. (1.) In the blood of their enemies; they sfnote all the souls, v. 11. neither left they any to breathe, i'. 14. that there might be none to infect them with the abominations of Canaan, and none to disturb then\ in the possession of it. The children were cut off, lest thty should afterward lay claim to any part of this land in the riglit of their parents. (2.) In the wealth of their enemies: the spoil, and the cattle, they took for a firey to themselves, v. 14. As they were enriched with the spoil of their oppressors when they came out of Egypt, wherewith to defray the charges of their apprenticeship in the wilderness; so they were now enriched with the spoil of their enemies, for a stock wherewith to set up in the land of Canaan. Thus is the wealth of the sinner laid up for the just.

15. As the Lord commanded Moses his servant, so did Moses command Joshua,

JOSHUA, XL

61

and so did Joshua; he left nothing undone of all that the Lord commanded Moses. IG. So Joshua took all that land, the hills, and all the south country, and all tiie land of Goshen, and the valley, and the plain, and the mountain of Israel, and the valley of the same; 17. Evc?i from the mount Halak, that goeth up to Seir, unto Baal-gad, in the valley of Lebanon, unto mount Hermon: and all their kings he took, and smote them, and slew them. 18. Joshua made war a long time with all those kings. 19. There was not a city that made peace vvitli the children of Israel, save the Hivites^ the inhabitants of Gibeon: all other they took in battle. 20. For it was of the Lord to harden their hearts, that they should come against Israel in battle, that he might destroy them utterly, and that they might have no favour, but that he might destroy them, as the Lord commanded Moses. 21. And at that time came Josii-ua, and cut off the Anakims from the mountains, from Hebron, from Debir, from Anab, and from all the mountains of Judah, and from all the mountains of Israel: Joshua destroyed them utterly with their cities. 22. There was none of the Anakims left in the land of the children of Israel: only in Gaza, in Gath, and in Ashdod, there re-Inained. 23. So Joshua took the whole land, according to all that the Lord said unto Moses; and Joshua gave it for an inheritance unto Israel, according to their divisions by their tribes. And the land rested from war.

We have here the conclusion of this whole matter.

I. A short account is here given of what was done in four things,

1. The obstinacy of the Canaanites in their oppo-s'tion to the Israelites. It was strange, that though it appeared so manifestly that God fought for Israel, and in every engagement the Canaanites had the worst of it, yet they stood it out to the last; not one city made peace with Israel, but the Gibeonites only, who understood the things that belonged to their peace better than their neighbours, v. 19. It is intimated that other cities might have made as good terms for themseh es, without ragged clothes and clouted shoes, if they would liave humbled themselves, bvit they never so much as desired conditions of peace. We are told whence this unaccountable infatuation came, Ic was of the Lord to harden their hearts, v. 20. As Pharaoh's heart was hardened by his own pride and wilfulness first, and afterward by the righteous judgment of God, to his destruction, so were the hearts of these C maanites. To punish them for all their otlier follies, God left them to this, to make those their enemies, whom they might have made their friends. This was it that ruined them, they came against Tsrjfl in battle, and gave the first blow, and there-f-re might have 710 favour ^\io\v&^ ih^va. Those kn ^\w not what they do, who give the provocation to di.iac 'justice, or the authorised instiniments of it.

yire ive stronger than God? Obsen-e here, that hardness of heart is the ruin of sinners. Those that are stupid and secure, and heedless of divine warnings, are already marked for destruction. What hope is there of those concerning whom God has said. Go, makt their hearts fat?

2. The constancy of the Israelites in prosecuting this war, v. 18. Joshua made war a long time; some reckon it five years, others seven, that were spent in subduing this land. So long God would train up Israel to war, tnd gi\ e them repeated instances of his power and goodness in e\ ery new victory that he ga\ e them.

3. The conquest of the Anakims at last, v. 21, 22. Either this was done, as they met with them where they were dispersed, as seme think, or rather, it should seem the Anakims were retired to their fastnesses, and so were lumted out, and cut off at last, after all the rest (f their enemies. The mountains of Judah ;ind Israel were the habitations of those mountains of men; but neither their height, nor the strength of their caves, nor the difficulty of the passes to them, could secure, no, not these mighty men from the sword of Joshua. The cutting off of the sons of Anak is particularly mentioned, because these had been such a terror to the spies forty years before, and their bulk and strength had been thought an insuperable difficulty in the way of the reducing of Canaan, Numb. l.l. 28, 33. Even that opposition which seemed in^•incible, was got over. Ne\er let the sons of Anak be a terror to the Israel of God, for even their d^y will come, to fall. Giants are dwarfs to Omnipotence; yet this struggle with the Anakims was veser > ed for the latter end of the war, when the Israelites were become more expert in the arts of war, and had had more experience of the power and goodness of (iod. Note, God sometimes reserves the sharpest trials of his people by affliction and temptation for the latter end of their days. Therefore li^t not him that girds on the harness, boast as he that /luts it off. Death, that tremendous son of Anak, is the last enemy that is to be encountered, but it is to be destroyed, 1 Cor. 15. 26. Thai.ks be to God, who will give us the victory.

4. The end and issue of this long war. The Canaanites were rooted out, (not perfectly, as we shall find after in the book of Judges,) but in a good measure; they were not al)le to make any head, either, (1.) So as to keep the Israelites out of possession of the land, .Joshua took all that land, v. 16, 17. And we may suppose the people dispersed themselves and their families into the countries they had conquered, at least those that lay nearest to the head-quarters at Gilgal, until an orderly distribution should be made by lot, that every man might know his own. Or, (2.) So as to keep them in action, or give them any molestation, v. 23, The land rested from nvar. It ended not in a peace nvith the Canaanites, (that was forbidden,) but in peace from them. There is a rest, a rest from war, remaining for the people of God, into which they shall enter, when their warfare is accomplished.

II. That which Avas now done, is here compared with that which had been said to Moses. God's word and his works, if viewed and considered together, will mutually illustrate each other. It is here observed in the close,

1. That all the precepts God had given to Moses relating to the conquest of Canaan, were obeyed on the people's part, at least, while Joshua lived. See how solemnly this is remarked, v. 15, .As the Lord commanded Moses his servant, by whose hand the law was given, so did Moses command Joshua, for Moses was faithful, as a lawgiver, to him that appointed him, he did his part, and then he died; but were the commands of Moses observ-

JOSHUA, XII

ed when he was In his grave? Yes, they were, ,so did Joahuu, who was, in his place, as faithful, as Moses in his. He left nothing undone (Heb. he removed nothing J of all that the Lord commanded JMoses. They that lea^e their duty undone, do what they can to remo\e or make void the command of God, by which they are obliged to it; but Joshua, by performing the precept, confirmed it, as the expression is, Deut. 27. 26. Joshua was himself a great commander, and yet nothing was more h's praise than his obedience. They that rule others at their will, must themselves be ruled by the divine will, then their power is indeed their honour, and not otherwise. The pious obedience for which Joshua is here commended, respects especially the command to destroy the Canaanites, and to break donvn their altars, and burn their images, Deut. 7. 2.. 5. Exod. 23. 24.-34. 13. Joshua, in his zeal for the Lord of hosts, spared neither the idols nor the idolaters. Saul's disobedience, or rather his partial obedience, to the command of God, for the utter destruction of the Amalekites, cost him his kingdom. It should seem, Joshua himself gives this account of his most careful and punctual observance of his orders in the execution of his commission, that in all respects he had done as Moses commanded him; and then it intimates that he had more pleasure and satisf iction in reflecting upon h's obedience to the commands of God in all this war, and valued himself more upon that, than upon all the gains and triumphs with which he was enriched and advanced.

2. That all the promises God had gi\ en to Moses, relating to this conquest, were accomplished on his part, v. 23. Joshua took the "whole land, conquered it, and took possession of it, according to all that the Lord said unto Moses. God had promised to drive out the nations before them, Exod. 33. 2. —34. 11. and to bj-ing them down, Deut. 9. 3. And now it was done. There failed not one word of the promise. Our successes and enjoyments arc then doubly sweet and comfortable to us, when we see them flowing to us from the promise; this is according to what the Lord said: as our obedience is then acceptable to God, when it has an eye to the precept. And if we make conscience of our duty, we need not question the performance of the promise.

CHAP, xir.

This chapter is a summary of Israel's conquests, I. Their conquests under Moses, on the other side Jordan, (for we now suppose ourselves in Canaan,) eastward, which we had the history of, Numb. 21. 24, &c. And here the abrid;j-mcnt of that history, v. 1 .. 6. II. Their conquests under Joshua, on this side Jordan, westward. 1. The country they reduced, v. 7, 8. 2. The kings they £uhd{Kd, thirty-one in all, v. 9 .. 24. x\nd this comes in here, not only as a conclusion of the history of the wars of Canaan, (that ive mipht at one view see what they had pot) but as a preface to the history of the dividing of Canaan, that all that mipht be put together, which thev were now to make a distribution of.

I.'^OW these are. the kin^s of the land, 1.^ which the children of Israel smote, and possessed their land on the other side Jordan, toward the rising of the snn; from the river Arnon unto mount Hermon, and all the plain on the cnst: 2, Sihon king of the Amorites, who dwelt in Heshbon, mid ruled from Aroer, which is upon the bank of the river Arnon, and from the middle of the river, and from half Gilead, unto tJie river Jabbok, tchich is the border of the

childien of Ammon; 3. And from the plain to the sea of Chinneioth on the east, and unto the sea of the plain, cveji the salt sea on the east, the way to Beth-jeshimoth; and from the south, under Ashdoth-pisgah: 4. And the coast of Og king of Eashan, ivhic/i was of the remnant of the giants, that dwelt at Ashtaroth and at Edrei, 5. And reigned in mount Hermon, and in Salcah, and in all Bashan, unto the border of the Geshurites, and the Maachathites, and hali Gilead, the border of Sihon king of Heshbon. 6. Them did Moses the servant of the Lord and the children of Israel smite: and Moses the servant of the Lord gave it for a possession unto the Reubcnites, and Gadites, and the half tribe of Manasseh.

Joshua, or whoever else is the historian, before he comes to sum up the new conquests Israel had made, in these verses recites their fo: mer conquests in Moses's time, under whom they became masters of the great and potent kingdoms of Sihon and Og. Note, Fresh mercies must not drown the remembrance of former mercies, nor must the glory cf the present instruments of good to the church, be suffered to eclipse and diminish the juslrhonour of those who have gone before them, and who were the blessings and ornaments r f their day. Joshua's services and achievements are confessedly great, but let net those under Moses be overlocked and forgotten, since Gc d was the same who wrought both, and both put together, proclaim him the alpha and omega of Israel's great salvation. Here is,

1. A description of this conquered country, the measure and bounds of it in general, v. 1, From the river ylrnon in the south, to mou?it Hermcn in the north. In particular, here is a description r f the kingdom of Sihon, v. 2, 3. and that of Og, v. 4, 5. Moses had described this country very particularly, Deut. 2. 36.—3. 4, &:c. and this description here agrees with his. King Og is said to dwell at Ashtaroth and Edrei, v. 4. probably, because they were both his royal cities, he had palaces in both, and resided sometimes in one, and sometimes in the other; one perhaps was his summer-seat, and the other his winter-seat; but Israel took both from him, and made one grave to serve him, that could not be content with one palace.

2. The distribution of this country; Moses assigned it to the two tribes and a half, at their request, and divided it among them, v. 6. of which we have the story at large. Numb. 32. The dividing of it Avhen it was conquered by Moses, is here mentioned as an exam])le to Joshua, what he must do now that he had conquered the country on this side Jordan. Moses, in his time, ga^ e to one part of Israel a very rich and fruitful country, but it was on the outside of Jordan; Joshua gave to all Israel the holy land, the mountain of God's sanctuary, within Jordan: so the law conferred upon some few of God's spiritual Israel, external temporal blessings, which were earnests of good things to come; but our Lord Jesus, the true Joshua, has provided for all the children of promise spiritual blessings, the privileges of the sanctuary, and the heavenly Canaan. The triumphs and grants of the Law were glorious, but those of the Gospel far exceed in glory.

7. And these are the kings of the country which Joshua and the children of Israe.'

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63

^mote on this side Jordan on the west, from i-Jaul-gad in the valley of Lebanon even unto tlie mount Halak, that goeth up to Seir; which Joshua gave unto the tribes of Israel for a possession, according to tlieir divisions: 8. In the mountains, and in the valleys, and in the plains, and in the springs, and in the wilderness, and in the south country; the Hittites, the Amorites, and the (vanaanites, the Perizzites, the Hivites, and tlie Jebusites: 9. The king of Jericho, one; the king of Ai, which h beside Bethel, one; 10. The king of Jerusalem, one; ihe king of Hebron, one ; 11. The king of Jarmuth, one; the king of Lachish, one ; 12. The king of Eglon, one; the king of Gezer, one; 13. The king of Debir, one; the king of Geder, one; 14. The king of Hormah,one; the king of Arad, one; 15. 7'he king of Libnah, one ; the king of Adul-1am, one;- 16. The king of iVIakkedah, one; the king of Beth-el, one; 17. The king of Tappuah, one ; the king of He-pher, one; 18. The king of Aphek, one; the king of Lasharon, one; 19. The king of Madon, one ; the king of Hazor, one; 20. The king of Shimron-meron, one; the king of Achshaph, one; 21. The king of Taanach, one ; the king of Megiddo, one; 22. The king of Kedesh, one; the king of Jokneam of Carmel, one; 23. The king of Dor in the coast of Dor, one ; the king of the nations of Gilgal, one; 24. The king of Tirzah, one: All the kings thirty and one.

We have here a bveviate of Joshua's conquests.

I. The limits of the country he conquered; it lay between Jordan on the east, and the Mediterranean sea on the west, and extended from Baal-gad near Lebanon in the north, to Halak, which lay upon the country of Edom in the south, v. 7. The boundaries are more largely described, Numb. 34. 2, 8cc. this only is enough to show that God had been as good as his word, and had given them possession of all he had pi-omised them by Moses, if they would but ha\e kept it.

II. The various kinds of land that were found in this country, wliich contributed both to its pleasantness and to its fruitfalness, v. 8. There were mountains, not craggv and rocky and barren, which are frightful to the traveller, and useless to the inhabitants, but fruitful hills, such as put forth precious things, Deut. 33. 15. which charmed the spectator's eye, and filled the owner's hand. And valleys, not mossy and boggy, but cox>ered with corn, Ps. 65. 13. There were plains, and springs to water them; and even in that rich land there were wildernesses too, or forests, which were not so thickly inhabited as other parts, yet had towns and houses in them, but served as foils to set off the more pleasant and fruitful countries.

III. The several nations that had been in possession of this country, Hittites, Amorites, Canaanites, &c. all of them descended from Canaan the accursed son of Ham, Gen. 10. 15--18. Seven nations they are called, Deut. 7. 1. and so many are there reckoned up, but here six only are mentioned, the

Girgashites being here either lost or left out, though , we find them, (ien. 10. 16. and 15. 21. Either they were incorporated with some other of these nations, or, as the tradition of the Jews is, upon the approach of Israel under Joshua, they all withdrew and went into Africa, leaving their country to be possessed by Israel, with whom they saw it was to no purpose to contend, and therefoi e they are not named among the nations that Joshua subdued.

IV. A list of the kings that wei e conquered and subdued by the sword of Israel, some in the field, others in their own cities. Thirty one in all, and very particularly named and counted, it should seem, in the order in which they-were conquered; for the catalogue begins with the kings of Jericho and Ai, then takes in the king of Jerusalem, and the princes of the south that were in confederacy with him, and then proceeds to those of the northern association. Now,

1. This shows what a very fmitful country Canaan then was, which could support so many kingdoms, and in which so many kings chose to throng together, rather than disperse themselves into other countries, which we may suppose not yet inhabited, but where, though they might find more room, they could not expect such plenty and pleasure: this was the land God spied out for Israel j and yet at tiiis dav it is one of the most barren, despicable, and unprofitable, countries in the world; such is the effect of the curse it lies under, since its possessors rejected Christ and his Gospel, as was foretold by Moses, Deut. 29. 23.

2. It shows what narrow limits men's ambition was then confined to. These kings contented themselves with the government, each of them, of one city, and the towns and villages that pertained to it; and no one of them, for aught thnt appears, aimed to make himself master of the rest, but, when there was occasion, united for the common safety. Yet it should seem that what was wanting in the extent of their territories, was made up in the absoluteness of their power, their subjects being all their tenants and vassals, and entirely at their command.

3. It shows how good God was to Israel, in giving them victory over all these kings, and possession of all these kingdoms, and what obligations he hereby laid upon them to observe his statutes, arid to keefi hbi lavjs, Ps. 105. 44, 45. Here were thirty-one kingdoms, or signiories, to be divided among nine tribes and a half of Israel. Of tliese there fell to the lot of Judah, the kingdoms of Hel:)ron, Jarmuth, Lachish, Eglon, Debir, Arad, Libnalh, and Adullam, eight in all, beside part of the k ngdom of Jerusalem, and part of Geder. Benjamin had the kingdoms of Jericho, Ai, Jerusalem, Makke dah, Beth-el, and the nations of Gilgal, sx in all Simeon had the kingdom of Hormah, and ]:art ot Geder. Ephraim had the kingdoms of Ciezer and Tirzah. Manasseh (that half-tribe) had the kingdoms of Tappuah and Hepher, Taanach and Megiddo. Asher had the kingdoms of Aphek and Achshaph. Zebulon had the kingdoms of L isha-ron, Shimron-meron and Jokneam. Na])htali had the kingdoms of Madon, Hazor, and Kedesh. And Issachar had that of Dor. These were some of the great and famous kings that God smote, /o?- his mercy endureth for ever; and gave their land for a heritage, even a heritage unto Israel his servant, for his mercy eiidurethfor ever, Ps. 136. 17, &:c.

CHAP. XIII.

At this chapter begins the account of the dividing of the land of Canaan among the tribes of Israel by lot; a narrative not so entertaining and instructive as that of the conquest of it, and yet iO is thought fit to be inserted in the sacred history, to illustrate the performance of tie

JOSHUA, XIII.

promise made to the Fathers, that this land should be gircn to the seed of Jacob, to them, and not to any other. The preservinnf of this distribution would be of great use to the Jewish nation, who were obliged by the law to keep up this first distribution, and not to transfer inheritances from tribe to tribe, Jfuvib. 36. 9. It is likewise of use to us for the exp'aining of other scriptures: the learned know how much light the geographical description of a country gives to the history of it. And therefore we are not to skip over these chapters of hard names, as useless and not to be regarded; where God has a mouth to speak, and a hand to write, we should find an ear to hear, and an eye to read; and God give us a heart to profit! In this chapter, I. God informs Joshua what parts of the country that were intended in the grant to Israel, yet remained unconquered, and not got in possession, V. 1.. 6. II. He appoints him, notwithstanding, to make a distribution of what was conquered, v. 7. III. To complete this account, here is a repetition of the distribution Moses had made of the land on the other side Jordan; in general, v. 8 .. 14. In particular, the lot of Reuben, V. 15.. 23. Of Gad. v. 24 .. 28. Ofthehalf-tribe of Manasseh, v. 29 .. 33.

1. ^LfOW Joshua was old and stricken in JL^ years; and the Lord said unto him, Thou art old and stricken in years, and there remaineth yet very much land to be possessed. 2. This is the land that yet remaineth : all the borders of the Philistines, and all Geshuri, 3. From Sihor, which is before Egypt, even unto the borders of Ekron northward, ivhich is counted to the Canaan-ite: five lords of the Philistines; the Gazath-ites, and the Ashdothites, the Eshkalonites, the Gittites, and the Ebonites; also the Avites: 4. From the south, all the land of the Canaanites, and Mearah that is beside the Sidonians, unto Aphek, to the borders of the Amorites: 5. And the land of the Giblites, and all Lebanon, tow^ard the sun-rising, from Baal-gad under mount Hermon unto the entering into Hamath: 6. All the inhabitants of the hill countiy, from Lebanon unto Misrephoth-maim, and all the Sidonians, them will I drive out from before the children of Israel: only divide thou it by lot unto the Israelites for an inheritance as I have commanded thee.

Here,

I. God puts Joshua in mind of his old age, v. 1. 1. It is said that Joshua was old and stricken in years, and he and Caleb were at this time the only old men among the thousands of Israel; none (except thenij of all liiuse who were numbered at mount Sinai being now alive. He had been a man of war from his youth, Exod. 17. 10. btit now he yielded to the infirmities of age, with which it is in vain for the stoutest man to think of contesting. It should seem Joshua had not the same strength and vigour in his old age, that Moses had; all that come to old age, do not find it alike good; generally, the days of old age are evil days, and such as there is no pleasure in them, nor expectation of service from them. 2. God takes notice ">f it to him, God said unto him, Thou art old. Note, It is good for those who are old and stricken in years, to be put in remembrance of their being so. Some have gray hairs here and there ufion them, and perceive it not, Hos. 7. 9. they do not care to think of it, and therefore need to be told of it, that they may be quickened to do the work of life, and make preparation tor death which is coming toward them apace.

But God mentions Joshua's age and growing infir mities, (1.) As a reason why he should now lay by the thoughts of pursuing the war; he cannot expect to see an end of it quickly, for there remained mucji land, more perhaps than he thought, to be possessed, in several parts remote from each other: and it was not fit that at this !;ge he should be put upon the fatigue of renewing the war, and carrying it to such distant places; no, it was enough for him that he had reduced the body of the country, let him be gathered to rest, with honour and the thanks of his people, for the good services he had done them, and let the conquering of the skirts of the country be left for those that shall come after. As he had entered into the labours of Moses, so let others enter into his, and bring forth the top-stone; the doing of which was reserved for David long after. Observe, God considers the frame of his people, and would not have them burthened with work above their strength. It cannot be expected that old people should do as they have done for God and their country. (2.) As a reason why he shou'd speedily apply himself to the dividing of that which he had conquered. That work must be done, and done quickly; it was necessary that he should preside in the doing of it, and therefore, he being old and stricken in years, and not likely to continue long, let him make that his concluding piece of service to God and Isi-ael. All people, but especially old people, should set themselves to do that quickly which must be done before they die, lest death prevent them, Eccl. 9. 10.

II. He gives him a particular account of the land that yet remained unconquered, which was intended for Israel, and which, in due time, they should be masters of, if they did not put a bar in their own door. Divers places are here mentioned, some in the south, as the country of the Philistines, governed by five lords, and the land that lay toward Egypt, V. 2, 3. Some westward, as that which lay toward the Sidonians, v. 4. Some eastward, as all Lebanon, v. 5. Joshua is told this, and he made the people acquainted with it, 1. That they might be the more affected with God's goodness to them in giving to them this good land, and might thereby be engaged to love and serve him; for if this which they had was too little, God would moreover e-fre them such and such things, 2 Sam. 12. 8. 2. That they might not be tempted to make any league, or contract any dangerous familiarity with these their neighbours, so as to learn their way, but might rather be jealous of them, as people that kept them from their right, and that they had just cause ot quarrel with. 3. That they might keep themselves in a posture for war, and not think of putting off the harness, as long as there remained any land to be possessed. Nor must we lay aside our spiritual armour, or be off our watch, till our \ictory be complete in the kingdom of glory.

III. He promises that he would make the Israelites masters of all those countries that were yet unsubdued, though Joshua was old, and not able to do it, old and not likely to live to see it done. Whatever becomes of us, and however we may be laid aside as dtspised broken vessels, God will do his own work in his own time, v. 6, / will drive them out. The original is emphatical, '* If is /that nvill do it, I that can do it, when thou art dead and gone, and ivill do it, if Israel be not wanting to themselves." "I will do it by my Word," so the Chaldec here, as in mnny other places, "by the eternal Worcl, the Captain of the hosts (f the Lord." This promise that he would drive them out from before the children of Israel, plainly supposes it as the condition of the promise, that the children of Israel must themselves attempt and endea vour their extirpation, must go up against them,

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else thev could not be said to be driven out before them; it afterwards, Isn.el, through sloth, or cowardice, or atfeclioii to these idolaters, sit still and let them alone, they must blame themselves, and not God, if they be not driven out. We must work out our sah ation, and then God will work in us, and work with us; we must resist our spiritual enemies, and then God will tread them under our feet; we must go forth to our christian work and warfare, and then God will go forth before us.

7. Now therefore divide this land for an inheritance unto the nine tribes and the half tribe of Manasseh, 8. With whom the Reubenites and the Gadites have received their inheritance, which Moses gave them, beyond Jordan eastward, even as Moses the servant of the Lord gave them; 9. From Aroer, that is upon the bank of the river Arnon, and the city that is in the midst of the river, and all the plain of Medeba unto Dibon ; 10. And all the cities of Sihon king of the Amorites, which reigned in Heshbon, unto the border of the children of Ammon ; 11. And Gilead, and the border of the Geshurites and Maachathites, and all mount Hermon, and all Bashan unto Sal-cah; 12. All the kingdom ofOgin Bashan, which reigned in Ashtaroth and in Edrei, who remained of the remnant of the giants : for these did Moses smite, and cast them out. 13. Nevertheless the children of Israel expelled not the Geshurites, nor the Maachathites; but the Geshurites and the Maachathites dwell among the Israelites until this day. 14. Only unto the tribe of Levi he gave none inheritance ; the sacrifices of the Lord God of Israel made by fire are their inheritance, as he said unto them. 15. And Moses gave unto the tribe of the children of Reuben inheritance according to their families: 16. And their coast was from Aroer, that is on the bank of the river Arnon, and the city that is in the midst of the river, and all the plain by Medeba; 1 7. Heshbon, and all her cities that are in the plain ; Dibon, and Bamoth-baal, and Beth-baal-meon, 18. And .Tahaza, and Kede-moth, and Mephaath, 19. And Kirjathaim, and Sibmah, and Zareth-shahar in the mount of the valley, 20. And Beth-peor, and Ashdoth-pisgah, and Beth-jeshimoth, 21. And all the cities of the plain, and all the kingdom of Sihon king of the Amorites, which reigned in Heshbon, whom Moses smote with the princes of Midian, Evi, and Rekem, and Zur, and Hur, and Reba, which laere dukes of Sihon, dwelling in the country. 22. Baalam also the son of Beor, the soothsayer, did the children of Israel slay with the sword among them that were slain by them. 23. And tlie border of the

Vol. II.—I

children of Reuben was Jordan, and the border thertof. This icas the inhenlance of the childien of Reuben after then' families, the cities and villages thereof 24 And Moses gave inheritance unto the tribe of Gad, even unto the children of Gad according to their families: 25 And then coast was Jazer, and allele cities of Gi lead, and half the land of tlw children of Am mon, unto Aroer that is heibr(! Kabbah; 26. And from Heshbon unto Ramath-iniz-peh, and Betonim; and from Mahanaim unto the border of Debir; 27. Ana in the valley, Beth-aram, and Beth-nimrah, and Succoth, and Zaphon, the rest of the kingdom of Sihon king of Heshbon, Jordan and his border, even unto the edge of the sea of Chinneroth, on the other side Jordan eastward. 28. This is the inheritance of the children of Gad after their families, the cities, and their villages. 29. And Moses gave inheritance unto the half tribe of Manasseh : and this was the possession of the half tribe of the children of Manasseh by their families. 30. And their coast was from Mahanaim, all Bashan, all the kingdom of Og king of Bashan, and all the towns of Jair, which are in Bashan, threescore cities; 31. And half Gilead, and Ashteroth, and Edrei, cities of the kingdom of Og in Bashan, were pertaining unto the children of Machir the son of Manasseh, even to the one half of the children of Machir by their families. 32. These are the countries which Moses did distribute for inheritance in the plains of Moab, on the other side Jordan, by Jericho, eastward. 33. But unto the tribe of Levi, Moses gave not any inheritance: the Lord God of Israel was their inheritance, as he said unto them.

Here we have,

I. Orders given to Joshua to assign to each tribe its portion of this land, including that which was yet unsubdued, which must be brought into the lot, in a believing confidence that it should be conquered when Israel was multiplied, so as to have occasion for it, V. 7, JVow divide this land. Joshua thought all must be conquered, before any must be divided: "No," said God, "there is as much conquered as-will serve your turn for the present, divide that, and make vour best of it, and wait for the remainder hereafter." Note, We must take the comfort of what we have, though we cannot compass all we would have. Observe,

1. The land must be divided among the several tribes, and they must always live in common, as now they did. Which way soever a just property is acquired, it is the will of that God who has given the earth to the children of men, that there should be such a thing, and that every man should know his own, and not invade that which is another's. The world must be governed, not by force, but right, by the law of equity, not of arms.

2. That it must be divided for an inheritance, though they got it by conquest. (1.) The promise

M

JOSHUA, xiii.

of it came to them as an inheritance from their 'i'athers; the land of promise pertained to the chil-Iren of promise, who were thus beloved for their fathers' sakes, and in performance of the covenant with them. (2.) The possession of it was to be transmitted by them, as an inheritance to their children. Frequently, what is got by force, is soon lost again; but Israel, having an incontestable title to this land by the divine grant, might see it thereby secured as an inhentance to their seed after them, and that God kep^is mercy for thousands.

3. That Joshua must divide it, not by his own will; though he was a very wise, just, and good man, it must not be left to him to give what he pleased to each tribe; but he must do it by lot, which referred *^he matter wholly to God, and to his determination, for he it is that appoints the bounds of our habitation, and every man's judgment must proceed from him. But Joshua must preside in this affair, must manage this solemn appeal to Providence, and see that the lot was drawn fairly and without fraud, and that every tribe did acquiesce in it. The lot indeed causeth contention to cease, Prov. 18. 18. But if upon this lot any controversy should arise, Joshua by his wisdom and authority must determine it, arid prevent any ill consequences of it. Joshua must have the honour of dividing the land, (1.) Because he had undergone the fatigue of conquering it; and when, through his hand, each tribe received its allotment, they would thereby be made the more sensible of their obligations to him. And what a pleasure must it needs be to a man of such a public spirit as Joshua was, to see the people that were so dear to him, eating the labour of his hands! (2.) That he might be herein a type of Christ, who has not only conquered for us the gates of hell, but has opened to us the gates of heaven, and having purchased the eternal inheritance for all believers, will in due time put them all in possession of it.

II. An account is here given of the distribution of the land on the other side Jordan, among the Reubenites, and Gadites, and half of the tribe of Manasseh, which comes in, 1. As the reason why this land within Jordan must be di\ided only to the nine tribes and a half, because the other two and a half were already provided for. 2. As a pattern to Joshua in the work he had now to do. He had seen Moses distribute the land, which would give him some aim in distributing this, and from thence he might take his measures; only this was to be done by lot, but it should seem, Moses did that himself, according to the wisdom gi\ en unto him. 3. As an inducement to Joshua to hasten the dividing of this^land, that the nine tribes and a half might not be kept any longer than was necessary out of their possession, since their brethren of the two tribes and a half were so well settled in their's; and God, their common Father, would not have such a difference made between his children.

(1.) Here is a general description of the country that was given to the two tribes and a half, which Moses gave them, even as Moses gave them, v. 8. The repetition implies a ratification of the grant by Joshua, iVIoses settled that matter, and as Moses settled it, so shall it rest; Joshua will not, under any pretence whatsoever, go about to alter it. And a reason is intimated why he would not, because Moses was the servant of the Lord, and acted in this matter bv secret direction from him, and was faithful as a servant. Here we have, [1.] The fixing of the boundaries of this country, by which they were divided from the neighbouring nations, v. 9, isfc. Israel must know their own, and keep to it, AX\6 may not under pretence of their being God's peculiar people, encroach upon their neighbours, and invade their rights and properties, to which :hev had a gncxl and firm title by providence,

though not, as Israel, a title by promise. [2.] An exception of one part of this country fn m Israel's possession, though it was in their gn^nt, namely, the Geshurites, and the Maachathites, v. 13. They had not leisure to reduce all the remote and obscure corners of the country in Moses's time, and afterward they h?d no mind to it, be'ng easy with what they had. Thus those who are not sti-aitened in God's promises, are yet straitened in their own faith, and prayers, and endeavours.

(2.) A particular account of the inherit:.nee of these two tribes and a half; how they were separated from each other, and what cities, with the towns, villages, and fields, commonly known and reputed to be appurtenances-to them, belonged to each tribe. This is very fully and exactly set down, [1.] That posterity might, in reading this history, be the more affected with the gocdness of God to their ancestors, when they found what a large and fruitful country, and what abundance of great and famous cities, he put them in possession of. God's grants look best, when we descend to the particulars. [2.] That the limits of each tribe being punctually set down in this authentic record, disputes might be prevented, and such contests between the tribes, as commonly happen where boundaries have not been adjusted, nor this matter brought to a certainty. And we ha^ e reason to think that the register here prescribed and published of the lot of each tribe, was cf great use to Israel in after-ages, was often appealed to, and always acquiesced in, for the determining of meuiv and iuum — mine and thine.

First, We have here the lot of the tribe of Reuben, Jacob's first-born; who, though he had lest the dignity and power which pertained to the birthright, yet, it seems had the advantage cf being first served. Perhaps those of that tribe had an eye to this, in desiring to be seated on that side Jordan, that, since they could not expect the benefit of the best lot, they might have the credit of the first. In the account of the lot of this tribe, mention is made of the slaughter, 1. Of Sihon, king of the Amorites, who reigned in this country, and might have kept it and his life, if he would have been neighbourly, and have suffered Israel tn pass through his territories, but, by attempting to oppose them, justly brought ruin upon himself. Numb. 21. 21, ISfc. 2. Of tiie princes of Midian, who were slain afterward in another war, Numb. 31. 8. and yet are here called dukes of Sihon, and are said to be S7nitten Tjiih him, because they were either tributaries to him, or, in his opposition to Israel, confederates with him, and hearty in his interests, and his fall made w;.y for their's not long after. 3. Of Balaam particularly, that would, if he could, have cursed Israel, and was soon after recompensed according to the wickedfiess of his endeavour, Ps. 28. 4. For he fell with those that set him on. This was recorded before. Numb. 31. S. and is here repeated, because the defeating of Balaam's purpose to curse Israel, was the turning of that curse into a blessing, and was such an instance of the poiver and goodness of God, as was fit to he had in everlasting remembrance. See Micah 6. 5.

Within the lot of this tribe was that mount Pis-gah, from the top of which Moses took his -view of the earthly Canaan, and his flight to the heavenly. And not far off thence Elijah was, when he was fetched up to heaven in a chariot of fire. The separation of this tribe from the rest by the river Jordan, was that which Deborah lamented; and the preference they gave to their private interests above the public, was what she censured, Judg. 5. 15, 16. In this tribe lay Heshbon and Sibmah, famed for their fruitful fields and vineyards. See Isa. 16. 8, 9. Jer. 48. 32. This tribe, with thit

JOSHUA, XIV.

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r>l Gad, was sorel)' shaken by Hazael king of Syria, 2 Kings 10. 33. and afterward dislodged and carried into captivity, twenty years before the general captivity of the ten tribes by the king of Assyria, 1 Chron. 5. 26.

Secondly, The lot of the tribe of Gad, v. 24« ''28. This lay north of Reuben's lot; the country of Ciilead lay in this tribe, so famous for its balm, that it is thought strange indeed if there be no balm in Oilead, and the cities of Jabesh-Gilead, and Ra-motli-Gilead, which we often read of hi scripture. Sue; oth and Peniel, which we read of in the story of Gideon, were in this tribe; and that forest which is called the wood ofEfihraim, (from the slaughter Jephthah made there of the Ephraimites,) in which Absalom's rebellious army was beaten, while his father David lay at Mahanaim, one of the frontier-cities of this tribe, v. 26. Sharon was in this tribe, famous for Roses. And within the limits of this tribe li\ ed those Gadarenes, that loved their swine better than their Saviour, fitter to be called Gar-gashites than Israelites.

Thirdly, The lot of the half-tribe of Manasseh, T». 29''Si. Bashan, the kingdom of Og, was in this allotment, famous for the best timber, witness the oaks of Bashan, and the best breed of cattle, witness the bulls and rams of Bashan. This tribe lay north of Gad, reached to mount Hermon, and had in it part of Gilead. Mizpeh was in this half-tribe, and Jephthah was one of its ornaments; so was Elijah, for in this tribe was Thisbe, whence he is called the Tishbite, and Jair was another. In the edge of the tribe stood Chorazin, honoured with Christ's wondrous works, but ruined by his righteous woe for not improving them.

Lastly, Twice in this chapter it is taken notice of, that to the tribe of Levi Moses gave no inherii-ance, v. 14. 33. for so God had appointed. Numb. 18. 20. If they had been appointed to a lot entire by themselves, Moses would have served them first, not Ijecause it was his own tribe, but because it was God's, but they must be provided for in another manner; their habitations must be scattered in all the tribes, and their maintenance brought out of all the tribes, and God himself was the portion both of their inheritance and of their cup, Deut. 10. 9.—18. 2.

CHAP. XIV.

Here is, I. The fjeneral method that was taken in dividing the land, v. 1..5. 11. The demand Caleb made of Hebron, as his by promise, and therefore not to be put into the lot with the rest, v. 6 . . 12. II[. And Joshua's g;rant of that demand, v. 13..15. This was done at Gilgal, which was as yet their head-quarters.

1. A ND these are the coimtriefi which the l\ children of Israel inherited in the land of Canaan, which Eleazar the priest, and Joshua the son of Nun, and the heads of the fathers of the tribes of the children of Israel, distributed for inheritance to them. 2. By lot was their inheritance, as the Lord commanded by the hand of Moses, for the nine tribes, and fc- the half tribe. 3. For Moses had e;iven the inheritance of two tribes and a half tribe on the other side Jordan : but unto tlie Levites he gave none inheritance among them. 4. For the children of Joseph were two tribes, Manasseh and Ephraim: therefore they gave no part unto the Levites in the land, save cities to dwell ?>?, with their suburbs for their cattle and for their substance. 5.

As the Lord comniandctl Moses, so the children of Israel did, and they divided the land.

The historian, haxing in the foregohig chapter gi\ en an account of the disposal of the countries on the other side Jordan, now comes to tell us what they did with the countries in the land of Canaan. They were not conquered to be left desert, a habitation for dragons, and a court for owls, Isa. 34. 13. No. The Israelites that had hitherto been closely encamped in a body, and the greatest part of them such as never knew any other way cf living, must now disperse themselves to replenish these new conquests. It is said of the earth, God created it not in vain, he formed it to be inhabited, Isa. 45. 18. Canaan would have been subdued in vain, if it had not been inhabited. Yet every man might not go and settle where he pleased, but a;-there seems to ha\ e been in the days of Peleg an orderly and regular division of the habitable earth among the sons cf Noah, Gen. 10. 25, 32. so there was now such a division of the land of Canaan among the sons of Jacob. God had given Moses directions how this distribution should be made, and those directions are here punctually observed. See Numb. 33. 53, is'c.

I. The managers of this great affair, were Joshua the chief magistrate, Eleazar the chief priest, and ten princes, one of each of the tribes that were now to have their inheritance, whom God himself had nominated (Numb. 34. 17, is'c.) some years before, and it should seem, they were all now in being, and attended this service, that every tribe having a representative of its own, might be satisfied that there was fair dealing, and might the more contentedly sit down by its lot.

II. The tribes among whom this dividend was to be made, were nine and a half. 1. Not the two and a half that were already seated, v. 3. though perhaps now that they saw what a good land Canaan was, and how effectually it was subdued, they might some of them repent their choice, and wish they had now been to have their lot ■with their brethren, upnn which condition they would gladly have given up what they had on the other side Jordan; but it would not l)e admitted, they had made their election without power of -revocation, and so must their dorm be, themsehes have decided it, thev must adhere to their choice. 2. Not the tribe' of Le\i, that was to be otherwise provided for. (Jod had distinguished them from, and dignified them ihcve, the other tribes, and they must not now mingle themselves with them, nor cast in their lot among them, for that would entangle them in the affairs nf this life, which would not consist with a due attendance on their sacred function. But, 3. Joseph made two tribes, Manasseh and Ephraim, pursuant to Jacob's adoption of Joseph's two sons, ;ind so tlic number of the tribes was kept up to twelve, though Levi was taken out, which is intimated here, t'. 4, The children of Joseph were two tribes, therefore they gave no part to Lex'i, they being twelve without him.

III. The rule by which they went, was the lot, V. 2. The dif>fiosal of that is of the Lord, Prov. 16. 33. It was here used in an affair of weight, and which could not otherwise be accommodated to universal satisfaction, and it was used in a solemn religious manner as an appeal to God, by consent of parties. In dividing by lot, 1. They referred themselves to God, and to liis wisdom and sovereignty, believing him fitter to determine for them, than they for themselves, Ps. 47. 4, He shall choose our inheritance for us. 2. They professed a willingness to abide by the determination of it; for every man must take what is his lot, and make the best of it.

JOSHUA, XIV.

In allusion to this, we nre s^id to obtain an inheritance in Chriat, Kph. 1. H- U/,»gw3-«^iy, vjc have obtained it by lot. So the word signifies; for it is obtained by a divine designation. Clirist, our Josh-u 1, gives eternal life to uh many as were given him, John' 17. 2.

V). 'riicii tho fhildron of Judali came unto Joshua in Gilgal: and Caleb the son pf Je-piuuineh tho Kene/ite said unto him, Thou knowest the thing that the Lord said unto Moses the man of God concerning nie and thee in Kadesh-barnea. 7. Forty years old iras 1 when Moses the servant of the Lord sent me from Kadesh-barnea to espy out the land ; and I brought him word again as // was in mine heart. 8. Nevertheless my brethren that went up with me made; the heart of the people melt: but 1 wholly followed the Lord my God. 9. And Moses sware on that day, saying, Surely the land whereon thy feet have trodden shall be thine inheritance, and thy children's for ever, because thou hast wholly followed the Lord my God. 10. And now, behold, the Lord hath kept me ahve, as he said, these forty and five years, even since the Lord spake this word unto Moses, while the chilrlren nflsrae] wandered in the wilderness : and now, lo, I am this day fourscore and five years old. II. As yet I am as strong this day as / icas in \\w day that Moses sent me: as my strength was then, even so is my strength now, for war, both to go out and to come in. 12. Now therefore give me this mountain, whereof the Lord spake in that day ; for thou heardest in that day how the Anakims were th(;re, and that the cities ivere gi-eat and fenced : if so be the Lord will be with me, then I shall be able to drive them out, as the Lord said. 13. And Joshua blessed him, and gave unto Caleb, the son of Jephunneh, Hebron for an inheritance. 14. Hebron therefore became the inheritance of Caleb, the son of Jephunn(^h the Kenezite unto this day, because that he wholly followed the Lord God of Israel. 15. And the name of Hebron before ivas Kirjath-arba: inhirh Arha mas a great man among the Anakims. And the land had rest from war.

Before the lot was cast into the lap for the determining of the portions of the respective tribes, the particular portion of Caleb is assigned him, who was now, except Joshua, not only the oldest man in all Israel, but was twenty years older than any of them, for all that were above twenty years old when he was forty, were dead in the wilderness; it was fit therefore that this phoenix of his age should have some particular marks of honour ])ut upon him in the dividing of the land. Now,

I. Caleb here presents his petition, or rather, makes his demand, to have Hebron given him for a possession, (Um mountain, he calls it, v, 12.) and

not to have that put into the lot with the other p^rts of the country. To justify his demand, he shows that God had long since, by Moses, proniised him that very mountain; so that God's mind being already made known in this matter, it would be a vain and needless thing to consult it iuny further by casting lots, by which we are to appeal to God in those cases only which, cannot otherwise be decided, not in those which like this here, are already determined. Caleb is here called the Kenezitc, some think, from some remarkable \ ictory obtained by him over the Kenezites, as the Romans gave their great generals titles from the countries they conquered, as Afncanus, Germanicus, &c.

To enforce his petition, 1. He brings the children of Judah, that is, the heads and great men of that tribe, along with him, to present it, who were willing thus to pay their respects to that ornament of their tnbe, and to testify their consent that he should be provided for by himself, and that they would not take it as any reflection upon the rest of his tribe. Caleb was the person whom God had chosen out of that tribe to be employed in dividing the land, Numb. 34. 19. And therefore, lest he should seem to improve his authority as a commissioner for his own private advantage and satisfaction, he brings his brethren along with him, and waving his own power, seems rather to rely upon their interest. 2. He appeals to Joshua himself concerning the truth of tlie allegations, upon which he grounded his j)etition. Thou fcnotvest the thingi V. 6. 3. He makes a very honourable mention of Moses, which he knew would not be at all unplcas-ing to Joshua, Moses the man of God, v. 6. and the servant of the Lord, v. 7. What Moses said, he took as from (iod himself, because Moses was his mouth, and his agent, and therefore he had reason both to desire and expect it should be made good. What can be more earnestly desired than the tokens of God's favour.-* And what more confidently expected than the grants of his promise? Caleb, in his petition, sets forth, (1.) The testimony of his conscience concerning his integrity in the management of that great affair, on which it proved the fate of Israel turned, the spying out of the land. Caleb was one of the twelve that were sent out on that errand, v. 7. and he noW reflected upon it v/ith comfort, and mentioned it, not in pride, but as that which, being the consideration of the grant, was necessary to be inserted in the plea. [1.] That he made his report as it wf s in his heart, that is, he spake as he thought, when he spake so honourably of the land of Canaan, so conhdcntly of the power (jf God to put them in possession of it, and so contemptibly of the opposition that the Canaanites, even the Anakims themselve;, could make against them, as wc find he did. Numb. 13. 30.—14. 7- -9. He did not do it merely to please Moses, or to keep the people ciuiet, much less frojn a spirit of contradiction to his fellows, but from la full conviction of the truth of what he said, andJa firm belief of the divine promise. [2.] That herei|ii he wholly followed the Lord his (iod, that is,'he kept close to his duty, and sincerely aimed at tlje gloi-y of God in it. He conformed himself to the divine will with an eye to the divine favour. He had ol)tained this testimony from God himself. Numb. 14. 24. and thereff)rc it was not vain-glory in him to speak of it, any more than it is for tlipsc who have God's 8/iirit witnessing with their sfiirits that they arc the children of'CJod, humbly and thankfully to tell others for their encouragement what Ciod has done for their souls. Note, They that' follow God fully when they are young, shall have both the credit and comfort of it when they are old, and the reward of it for ever in the heavenly Canaan. [3.] That he did this when all his

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brethren and companions in that service, except Joshua, did otherwise. They made the heart of the fieojile melt, v. 8. and how pernicious the consequences of it were, was very well known. It adds much to the praise of following God, if we adhere to him when others desert and decline from him. Caleb needed not to mention particularly Joshua's conduct in this matter, it was sufficiently known, and he would not seem to flatter him; it was enough to say, x\ 6, Thou knoivest what the Lord s/iake concerning mc and thee.

(2.) The experience he had had of God's goodness to him ever since to this day. Though he had wandered with the rest in the wilderness, and had been kept thirty-eight years out of Canaan, as they were, for that s'in, which he was so far from having a hand in, tliat he had done his utmost to prevent; yet, instead of complaining of that, he mentions, to the glory of God, his mercy to him in two things, [1.] That he was kept alive in the wilderness, not only notwithstanding the common perils and fatigues of that tedious march, but though all the generation of Israelites, except himself and Joshua, were one way or other cut off by death: with what a grateful sense of God's goodness to him does he speak it! v. 10, J^fonVy behold, (behold and wonder,) the Lord hath kejit me alive these forty and Jive years —thirty-eight years in the wilderness, through the plagues of the desert, and seven years in Canaan through the perils of war! Note, First, While we live, it is God that keeps us alive; by his power he protects us from death, and by his bounty supplies us continually with the supports and comforts of life. He hohleth our soul in life. Secondly, Tl\e longer we live, the more sensible we should be of God's goodness to us in keeping us alive, his care in ])rolonging our frail li\es, his patience in prolonging our forfeited lives. Has he kept mc ali\ e these firry-five vears? Is it about that time of life with us^ Or is it more? Or is it less? We have reason to sav. It is of the Lord's mercies that ive are not consumed. How much are we indebted to the fa-^•our of God, and what shall we render? Let the life thus kej)t by the pro\idence of God, be devoted to his praise. Thirdly, The death of many others round about us, should make us the more thankful to God for sparing us and keeping us alive. Thou-s-inds falling on our right hand and our left, and yet ourselves spared—these distinguishing favours impose on us strong ol:)ligations to singular obedience. [2.1 That he was fit for business, now that he was in Canaan. Though eighty-five yearj^ old, yet as heartv and lively as when he was forty, v. 11, yls my strength was then, so it is now. This was the fruit of the promise, and out-did what was said; for. God not only gives what he promises, but he gi,es mofe; life by promise, shall be life, and health, and strength, and all that which will make the promised life a blessing and a comfort. Moses had said in his prayer, Ps. 90. 10. tliat at eighty years old even tlieir strength is labour and sorrovj, and so it is most commonlv, but Caleb was an exception to the nile; his strcngtli at eighty-five was ease and joy, this he got h\ following the Lord fully. Caleb takes notice of tliis here to the glory of God, and as an excuse for his asking a portion which he must fetch out of the giants' hands: let not Joshua tell him \\(iknew not what he asked; could lie get the possession of that which he begged for a title to? "Yes," says he, "why not? I am as fit for war now as ever I was."

(3.) The promise Moses had made him in God's name, that he should have this mountain, v. 9. This promise is his chief plea, and that on which he relies. As we find it, Numb. 14. 24. it is general, him will I bring into the land whereunto lie went, and his seed shall fiossess it: but it seems it

was moi-e particular, and Joshua knew it; both sides understood this mountain for which Caleb was now a suitor, to be intended. This was the place from which, more than any other, the spies took their report, for here they met with the sons of Anak, Numb. 13. 22. the sight of whom made such an impression upon them, v. 33. We may suppose that Caleb, observing what stress they laid upon the difficulty of conquering Hebron, a city garrisoned by the giants, and how from thence they inferred that the conquest of the whole land was utterly impracticable, in opjjosition to their suggestions, and to convince the peo])le that he spake as he thought, bravely desired to have that city which they called invincible, assigned to himselt for his own portion; "I will undertake to deal with that, and if I cannot get it for my inheritance, I will be without." " Well," said Moses, "it shall be thine own then, win it and wear it." Such a noble heroic spirit Calel) had, and so desirous was he to inspire his brethren with it, that he chose this place, only because it was the most difficult to be conquered. And to show that his soul did not decay any more than his body, now forty five years after he adheres to his choice, and is still of the same mind.

(4.) The hopes he had of being master of it, though the sons of Anak were in possession of it, V. 12, If the Lord will be with me, then I shall be able to drive them out. The city of Hebron Joshua had already reduced, ch. 10. o7. but the mountain which I)elonged to it, and wliich was inhabited by the sons of Anak, was vet unconquered, for though the cutting off the Anakimsfrom Hebron was mentioned, ch. 11. 21. because the historian would relate all the military actions together, yet it seems it was not conquered till after they had begun to divide the land. Observe, He builds his hopes of driving out the sons of Anak upon the presence of God with him. He does not say, " Because I am now as strong for war as I was at forty, therefore I shall drive them out," depending upon his personal valour; nor does he depend upon his interest in tlie warlike tribe of Judah, who attended him now in making this address, and no doubt would assist him. Nor does he court Joshua's aid, or put it upon that. If thou wilt be with me I shall gain my point." But if the J^ord will be with me. Here, [1.] He seems to speak doul)tfully of (iod's being with him, not from any distrust of his goodness or faithfulness. He had spoken without tlie least hesitation of God's presence witli Israel in general. Numb. 14. 9, The Lord is with us; but for himself, from a humble sense rf his own unworthiness of such a favour, he chooses to express himself thus, If the I^ord will be with me. The Chaldee j^araphi-ase reads it. If the JVord of the Lord be my hel/ier, that Word whicli is God, and in the fulness of time was made flesh, and is the Captain of our salvation. [2.] But he speaks without the least doubt, he is assured that if God were with him, he should be able to disj)ossess the sons of Anak. " If God be with us, if God be for us, who can be against us, so as to prevail?" It is also intimated that if God were not with him, though all the forces of Israel should come in to his assistance, he should not be able to gain his point. ^Vhatever we undertake, God's favourable presence with us is all in all to our success; that therefore we must earnestly pray for, and carefully make sure of, by keeping ourselves in the lo\e of God; and on that we must depend, and from that take our encouragement against the greatest difficulties.

Upon the whole matter, Caleb's request is, v. 12, Give me this mountain, First, Because it was for-merlv in God's promise, and he would le^ Israel know how much he valued the promise, insisting upon this mountain, whereof the Lord spake in that

'0

JOSHUA, XV.

r/av, as m'st desirable, ihnugh perhaps as good a ;>ortic>n might haxe fallen to liiin by lot in common with the rest. They tiiat liv e by filth, value that which is gi\en by promise far abo\e that which is i^ivcn by pro\ idence only. Secondly, Because it was now in the Anakims' possession, and he would let Israel know how little he feared the enemy, and would bv his example animate them to push on their (f nquests. Herein Caleb answered his name, which signiiies all heart.

il. Joshua grants his petition, v. 13, Joshua blessed him, commended his bravery, applauded his re-(|uest, and ga-. e him what he asked. He also pr.iyed for him, and for his good success in his intended undertaking against the sons of Anak. Joshua was b'ith a prince and a prophet, and upon both accounts it was proper for him to gi\ e Caleb his blessing, for the less is blessed of the better. Hebron was settled on Caleb and his heirs, v. 14, because he wholly folloivcd the Lord God of Israel. And happy are we if we follow him. Note, Singular piety shall be crowned with singular favours. Now, 1. We are here told what Hebron had been; the city of Arba, a great man among the AnaKims, x>. 15. we find it called Kirjath-arba, Gen. 23. 2. as the place where Sarah died. Hereabouts Abraham, Isaac, and Jacob, lived most of their time in Canaan, and near to it was the cave of Machpelah where they were buried, which perhaps had led Caleb hither, when he went to spy out the land, and had made him covet this rather than any other part for his inheritance. | 2. We are afterward told what Hebron was. (1.) It was one of the cities Ijelonging to the priests. Josh. 21. 13. and a city of refuge. Josh. 20. 7. when Caleb had it, he contented himself with the country :ibout it, and cheerfully gave the city to the priests and Lord's ministers: thinking it could not be better I It stowed, no not upon his own children, nor that it was the less his own for being thus devoted to God. (2) It was a royal citv, and in the beginning of David's reign the metropolis of the kingdom of Judah; ■ tbiithcr the ponple resorted to him, and there he I eigned seven years. Thus highly was Caleb's city honoured; ]3ity there sjiould ha\ e been such a blemish upnn his family long after, as Nabal was, who was of the house of Caleb, 1 S m 25. 3. But the nest men cannot entail their virtues.

CHAP. XV.

The land, Ihoutfh not completely conquered, yet being (as •.vas said in the close of the forenroing chapter) at rest from irar, for the present, their armies all drawn out of the field to a general rendezvous at Gilgal, there they be<ran to divide the land, thoug^h the work was afterward perfected at Shiloh, ch. IS. 1, &c. In this chapter, we iiave the lot of the tribe of .Judah, which in this, as in other thinfrs, liad the preccdencv: I. The borders or bounds of the inheritance of Judah, v. 1. .12. II. The particular assignment of Hebron and the country thereabout to Caleb and his family, v. 13.. 19. III. The names of the several cities that fell within Judah's lot, V. 21..63.

1. rWlHIS then was the lot of the tribe of the JL children of Judah by their families, f'rpn to the border of Edoni; the wilderness of Zin southward iras the uttermost part of the •outh roast. 2. And their soulh border was from the shore of th(; salt sea, from the bay that looketh southward : 3. And it went out to the south side to IVIaaleh-arrnbbim, and pass(>d alonijto Zin, and ascended up on the south side untoKadesh-barnea ; and passed alonjr to He/ron, and went up to Adar, and fetched a compass to Karkaa: 4. Fro7ii

thence it passed toward Azmon, and went out unto the river of Egypt; and the goings out of that coast were at the sea: This shall be your south coast. 5. And the east border ivas the salt sea even unto the end of Jordan. And their border in the north quarter ivas from the bay of the sea at the uttermost part of Jordan: 6. And the border went up to Beth-hoglah, and passed along by the north of Beth-arabah ; and the border went up to the stone of Bohan the son of Reuben : 7. And the border went up toward Uebir from the valley oi Achor, and so northward, looking toward Gilgal, that is before the going up to Adummim, uhich is on the south side of the river: and the border passed to\^•ard the waters of En-she-mesh, and the goings out thereof were at En-rogel: 8. And the border went up by the valley of the son of Hinnom unto tiie south side of the Jebusite ; the same is Jerusalem: and the border went up to the top of the mountain that lieth before the valley of Hinnom westward, which is at the end of the valley of the giants northward : 9. And the border was drawn from the top of the hill unto the fountain of the water of Neph-toah, and w-ent out to the cities of mount Ephron; and the border was drawn to Baa-lah, which 25 Kirjath-jearim : 10. And the border compassed from Baalah westward unto mount Seir, and passed along unto the side of mount Jearim, which is Chesalon, on the north side, and went down to Beth-shemesh, and passed on to Timnah: 11. And the border went out unto the side of Ekron northward: and the border was drawn to Shicron, and passed along to mount Baalah, and went out unto Jabneel; and the goings out of the border were at the sea: 12. And the west border iras to the great sea, and the coast thereof. This is the coast of the children of Judah round about, according to their families.

Judah and Joseph were the two sons of Jacob, on whom Reuben's forfeited birthright devolved. Judah had the dominion entailed on him, and Joseph the douljle portion, ard therefore these two tribes were first se;ited; Judah in the southern part cf the land of Canaan, and Joseph in the noithern part, and on them the other seven did attend, and had their respective lots as appurtenances to these two; the lots of Benjamin, Simeon, and Dan, were appendant to Judah, and those of Issachar and Zcbulon, Naph-tali and Asher, to Joseph. These two were first set up to be pro\ ided for, it should seem, before there was such an exact survey of the land as^ve find afterward, ch. 18. 9. It is probable that the most considerable parts of the northern and scuttvern countries, and those that lay nearest to Gilgal, and which the people were best acquainted with, were first put into two portions, and the lot was cast upon tViem between these two principal tribes, of the one of which Joshua was, and of the other Caleb, whc

JOSHUA, XV.

7»

was the first commissioner in this writ of partition; and by the decision of that lot, the southern country fell to Judah, and which we have an account of in this chapter, and the northern to Joseph, of which we liave an account in the two following cliapters. And when this was done, there was a more equal dividend (either in quantity or quahty) of the remainder among the seven tribes. And this, probably, was intended in that general i ule which was given concerning this partition. Numb. 33. 54, to the more ye shall give the more inheritance, and to the fewer ye shall give the less, and every man's inheritance shall be ivhere his lotfalleth, that is, " Ye shall appoint two greater portions which shall be determined by lot to those more numerous tribes of Judah and Joseph, and then the rest shall be lesser portions to be allotted to the less numerous triljes." The former was done in Gilgal, the latter in Shiloli. In these verses we have the borders of the lot of Judah, which as the rest, is said to be (iy their families, that is, with an eye to the number of their families. And it intimates that Joshua and Eleazar, and the rest of the commissioners, when they had by lot given each tribe its portion, did afterward (it is probable by lot likewise) subdivide those larger jjortions, and assign to each family its inheritance, and then to each household, which would be better done by this supreme authority, and be apt to give less disgust, than if it had been left to the inferior magistrates of each tribe to make that distribution. The borders of this tribe are here largely fixed, yet not unalterably, for a good deal of that which lies within these bounds was afterward assigned to the lots of Simeon and Dan.

1. The eastern border was all, and only, the salt sea, V. 5. Every sea is salt, but this was of an extraordinary and more than natural saltness, the effects of that fire and brimstone with whicli Sodrm and Gomorrah were destroyed in Abraham's time, whose ruins lie buried in the bottom of this dead water, which never either was moved itself, or had any li\ ing thing in it.

2. The southern border was that of the land (f Canaan in general as will appear by comparing v. 1"4. with Numb. 34. 3-'5. So that this powerful and warlike tribe of Judah guarded the frontiers of the whole land, on that side which lay toward their old sworn enemies, (though their two fathers were twin-brethren,) the Edomites. Our Lord therefore, who sprang out of Judah, and whose the kingdom is, shall judge the mount of £sau, Obad. 21.

3. The northern border divided it from the lot of Benjamin. In this, mention is made of the stone of Bohan a Reubenite, x'. 6. who, probably, was a great commander of those forces of Reuben that came over Jordan, and died in the camp at Gilgal, and was buried not far off under this stone. The valley of Achor likewise lies under this border, v. 7. to remind the men of Judah of the trouble which Achan, one of their tribe, gave to the congregation of Israel, that they might not be too much lifted up with their services. Thisnorthem line touched close upon Jerusalem, v. 8. so close as to include in the lot of this tribe, mount Zion and mount Moriah, though the greater part of the city lay in the lot of Benjamin.

4. The west border went near to the great sea at first, XK 12. but afterward the lot of the tribe of Dan took off a good part of Judah's lot on that side; for the lot was only to determine between Judah and Joseph, Avhich should have the north, and whi>h ilie south, and not immoveably to fix the b'rder of either.

Judah's inher'tai ce had its boundaries determined; though it w s a powerful warlike tribe, and had a gi-eat interest in the o'hcr tribes, yet tliey must

not therefore be left to their own choice, lo enlarge their possessions at pleasure, but nmst li\ e so as that their neighbours might live by them. Those that are placed high, yet must not think to be filaced alone in the midst of the earth.

13. And unto Caleb the son of Jophiin-neh he gave a part among the chilchen of Judah, according to the commandment of the Lord to Joshua, tven the city of Arba the father of Anak, which city is Hebron. 14. And Caleb drove thence the three sons of Anak, Sheshai, and Ahiman, and Talmai. the children of Anafc. 15. And he went up thence to the inhabffants of Debir: and the name of Debir before was Kirjath-sepher. 16. And Caleb said, He that smiteth Kirjath-sepher, and taketh it, to him will 1 give Achsah my daughter to wife. 17. And Othniel the son of Kenaz, tlie brother of Ca leb, took it: and he gave him Achsah his daughter to wife, 18. And it came to pass, as she came 2(nto Iiim, that she moved him to ask of her fatiier a field : and she lighted off her ass; and Caleb said unto her, What wouldest thou? 19. Who answered, Give me a blessing; for thou hast given me a south land; give me also springs of water. And he gave her the upper springs, and the nether springs.

The historian seems pleased with every ocr;isifT. to make mention of Caleb, and to do him honour, because he had honoured (Tod in following him fidlv. The grant Joshua made him of the mountain of Hebron for his inheritanre is here repented, v. 13. And it is said to be given him, 1. ylccording to the com/nand of the Lord to Joshua. Though Caleb, mi his petition, had made out a very good title to it by pnmiise, yet because God had ordered Joshua to divide the land by lot, he would not in this one single instance, no not to gratify his old friend Caleb, do otherwise, without orders from God, whose oracle, it is probable, he consulted upon this occasion. In exeiy doubtful case it is very desirable to know the mind of God, and to see the way of our duty plain. 2. It is said to be a pait among the children of Judah; though it was assigned him before the lot of the tribe came up, yet it proved, God so directing the lot, to be in the heart of that tril^c, which was graciously ordered in kindness to him, that he might not be as one separated from his brethren, and surrounded by those of other tribes.

Now Caleb having obtained this grant, we are told,

I. How he signalized his own valour in the con-q\iest of Hebron, v. 14. He drove thence the three sons of Jnak; he and those that he engaged to ass'st him in this service. This is mentioned here, to show that the confidence he had expressed of success in this affair through the presence of God with him, ch. 14. 12. did not deceive him, but the e\ ent answered his expectation. It is not said that he slenv these giants, but he drove them thence, which intimates that tlicy retired upon his approach, and fled before him; the strength and stature of their bodies could net keep up the cf urage of their minds, but, with the countenances of lions, thev had the heaits of trembling hares. Thus does God often cut off the spirit offirivces, Ps. 7&, 12. take ctvav the heart j of the chief of the people. Job 12, 24. and so shame

JOSHUA, XV.

tne confidence of the proud; and thus if we resist ihe devil, that roaring lion, though he fall not, yet he will flee.

II. How he encouraged the valoul* of those about lilm in the conquest of Debir, v. 15, kJ'c. It seems, tiiough Ji shui had once made himself master of bebir, c/i. 10. 39. yet the Canaanites had regained ti.e possession in the absence of the army, so that the work was to be done a second time; and when Caleb had completed the reduction of Hebron, which was for himself and his own family, to show his zeal for the public good, as much as for his own private interest, he pushes on his conquest to Debir, and will not lay down his arms till he sees that city also effectually reduced, which lay but ten miles southward from Hebron, though he had not any particular concern in it, but the I'educing of it would be to the general advantage of his tribe. liCt us learn hence, not to seek and mind our own things only, but to concern and engage ourselves for the welfare of the community we are members of; we are not born for ourselves, nor must we live to ourselves.

1. Notice is taken of the name of this city. It had been called Kirjath-sefiher, the city of a book, and Kirjath-sanha, v. 40. which some translate tfie city of learning; so the LXX. Uoki; yfnt/u/udrmv, whence some conjecture that it had been an university among the Canaanites, like Athens in Greece, in which their youth were educated; or perhaps the books of their chronicles or records on the antiquities of the nation, were laid up there; and, it may be, this was it that made Caleb so desirous to see Israel master of this city, that they might get acquainted with the ancient learning of the Canaanites.

2. The proffer that Caleb made of his daughter, and a good ])nrtion with her, to any one that would undert ike to reduce that city, and to command the forces tint shfiukl be employed in that service, v. 15. Thus S lul promised a daughter to him that would kill Goliath, 1 Sam. 17. 25. neither of them intending to f n^ce their daughter to marry such as they could nit love, but both of them presuming upon tlieir daughter's obedience, and submission to their father's will though it might perhaps be contrary to their own Immour or inclination. Caleb's family was n^X only honour;ible and wealthy, but religious; he that himself /b//o7i'erf the Lord fully, no doubt, t uight his children to do so, and therefore it could not bnt l)e a desirable match to any young gentleman. Calel), in making the proposal, aims, (1.) To do service to his country by the reducing of that imijort.uit place: And, (2.) To marry a daughter well, to a man of learning, that would have a particular affection for the city of books, and a man of war, that would Oe likely to serve his country :!nd di worthily in his generation. Could he but marry his child to a man of such a character, he would think her well bestowed, whether the share in the lot of his tribe were more or less.

3. The plice w is bravely taken by Othniel, a nephew of Caleb's, whom, probably, Caleb had thoughts of when he made the proffer, t. 17. This Othnipl, who thus signalized himself when he was young, long after, in his advanced years, was led bv the S])irit to be both a deliverer and a judge in Israel, the first single person that presided in their affairs aficr Joshua's death; it is good for those who are setting out in the world, to begin betimes with that whirli is great and good; that, excelling in service when they are young, they may excel in honour when they grow old.

4. Hcreup-in (all parties being agreed) Othniel married his cousin-german, Achsah, Cilel)'s daughter. It is ])robab'e that he had a kindness for her before, which put him upon this hold undertaking •^o obtain her. Love to his country, an ambition of

honour, and a desire to find favour with the princes of his people, might not have engaged him in this great action, but his affection for Achsah did, that made it intolerable to him to think that any one else should do more to win her favour than he would, and so inspired him with this generous fire. Thus is love strong as death, and jealousy cruel as the grave.

5. Because the histoiian is now upon the dividing of the land, he gives us an account of Achsah's portion, which was in land, as more valuable, because enjoyed by virtue of the divine promise, though we may suppose the conquerors of Canaan, who had had the spoil of so many rich cities, were full of money too. (1.) Some land she obtained by Caleb's free grant, which was allowed while she married within her own tribe and family, as Zelo-phehad's daughter did. He gave her a south land, V. 19. Land indeed, but a south land, dry, and apt to be parched. (2.) She obtained more upon her request; she would have had her husband to ask for a field, probably, some particular field, or champaign ground, which belonged to Caleb's lot, and joined to that south land which he had settled upon his daughter at marriage. She thought her husband had the best interest in her father, who, no doubt, was extremely pleased with his late glorious achievement, but he thought it was more proper for her to ask, and she would be more likely to prevail; accordingly she did, submitting to her husband's judgment, though contrary to her own; and she managed the undertaking with great address. [1.] She took the opportunity when her father brought her home to the house of her husband, when the satisfaction of having disposed of his daughter so well, would make him think nothing too much to do for her. [2.] She lighted off her ass, in token of respect and reverence to her fati\-er, whom she would honour still, as much as before her marriage. She cried or sighed, from off her ass, so the LXX. and the vulgar Latin read it, she ex-pi'essed some grief and concern, that she might give her father occasion to ask her what she wanted. [3.] She calls it a blessing, because it would add much to the comfort of her settlement; and she was sure, that since she married, not only with her father's consent, but in obedience to his command, he would not deny her his blessing. [4. ] She asks only for the water, without which the ground she had would be of little use, either for tillage or pasture, but she means the field in which the springs of water were; the modesty and reasonableness of her request gave it a great advantage. Earth without water would be like a tree without sap, or the body of an animal without blood; therefore when God gathered the waters into one place, he wisely and graciously left some in everj' place, that the earth might be enriched for the service of man. See Ps. 104. 10, &c. Well, Achsah gained her point, her father ga\ e her what she asked, and perhaps more, for he gave her the upper springs and the nether s/iririgs. Two fields, so called from the springs that were in them; as we commonly distinguish between the higher field and the lower field. Those who understand it but of one field, watered both with the rain of heaven and the springs that issued out of the bowels of the earth, gave countenance to the allusion we commonly make to this, when we pray for spiritual and heavenly blessings which relate to our souls, as blessings of the upper springs, and those which relate to the body and the life that now is, as bless ings of the nether springs.

From this stoi y, we learn, First, That it is no breach of the tenth commandment, moderately to desire those comforts and conveniences of this life, which we see attainable in a fair and regular way.

JOSHUA, XV.

73

Secondly y That husbands and wives should mutually ad\ ise, imd jointly agree about that which is for the common gt)od of their family; and much more should they concur in asking of their heavenly Father the' best blessings, those of the ufifier sfirings. Thirdly, That parents must never think that lost, which is bestowed upon their children for their real advantage, but must be free in giving tliem portions as well as maintenance, especially when they are dutiful. Caleb had sons, 1 Chron. 4, 15. and yet gave thus liberally to his daughter. Those parents forget tliemselves and their relations, who grudge their children what is convenient for them, when they can conveniently part with it.

20. This is the inheritance of the tribe of the children of Judah according to their families. 21. And the uttermost cities of the tribe of the children of Judah, toward the coast of Edom southward, were Kab-zeel, and Eder, and Jagur, 22. And Kinah, and Dimonah, and Adadah, 23. And Ke-desh, and Hazor, and Ithnan, 24. Ziph, and Telem, and Bealoth, 25. And Hazor, Hadattah, and Kerioth, and Hezron, which is Hazor, 26. Amam, and Shema, and Moladah, 27. And Hazar-gaddah, and Heshmon, and Beth-palet, 28. And Hazar-shual, and Beer-sheba, and Bizjothjah, 29. Baalah, and lim, and Azem, 30. And Eltolad, and Chesil, and Hormah, 31. And Ziklag, and Madmannah, and San-sannah, 32. And Lebaoth, and Shilhim, and Ain, and Rimmon: all the cities are twenty and nine, with their villages: 33. And in the valley, Eshtaol, and Zoreah, and Ashnah, 34. And Zanoah, and En-gannim, Tappuah, and Enam, 35. Jar-muth, and AduUam, Socoh, and Azekah, 36. And Sharaim, and Adithaim, and Ge-derah, and Gederothaim; fourteen cities with their villages: 37. Zenan, and Ha-dashah, and Migdal-gad, 38. And Dilean, and Mizpeh, and Joktheel, 39. Lachish, and Bozkath, and Eglon, 40. And Cab-bon, and Lahmam, and Kithhsh, 41, And Gederoth, Beth-dagon, and JNaamah, and Makkedah; sixteen cities with their villages: 42. Libnah,and Ether, and Ashan,

43. And Jiphtah, and Ashnah, and Nezib,

44. And Keilah, and Achzib, and Ma-reshah; nine cities with their villages. 45. Ekron with her towns and her villages: 46. From Ekron even unto the sea, all that lail near Aslidod, with their villages : 47. Ashdod with her towns and her villages, Gaza u ith her tov^^ls and her villages, unto the river of Egypt, and the great sea, and i\\e hoxdev thereof: 48. Arni in the mountains, Shamir, and Jattir, and Socoh, 49. And Dannah, and Kiijath-sannah, which is Debir, 50. And Anab, and Eshtemoh, and Anim, 51. And Goshen, and Holon,

\ OL. II.—K

and Giloh; eleven cities with their villages: 52. Arab, and Dumah, and Eshean, 53. And Janum, and Beth-tappuah, and Aphe-kah, 54. And Humtah, and Kirjalh-arba (which is Hebron,) and Zior; nine cities with their villages: bb. Maon, Carmel, and Ziph, and Juttah, 5Q. And Jezreel, and Jokdeam, and Zanoah, 57. Cain, Gibeah, and Timnah; ten cities with their villages : 58. Halhul, Beth-zur, and Gedor, 59. And Maarath, and Beth-anoth, and Eltekon ; six cities with their villages: 60. Kiijath-baal (which is Kirjath-jearim,) and Rabbah; two cities with their villages: 61. In the wilderness, Beth-arabah, Middin, and Secacah, 62. And Nibshan, and the city of Salt, and En-gedi; six cities with their villages. 63. As for the Jebusites, the inhabitants of Jerusalem, the children of Judah could not drive them out: but the Jebusites dwell with the children of Judah at Jerusalem unto this day.

We have here a list rf the several cities that fell within the lot of the tribe of Judah, which are mentioned by name, that they might know their own, and both keep it, and keep to it, and might, neither through cowardice nor sloth, lose the possession of what was their own, nor through co\ etcusness, seek the possession of what was not their own. The cities are here named, and numbered in several classes, which they tlicn coiild acccunt for the reason of, better than we can now. Here are, 1. Some that are said to be the uttermost cities tonvard the coaat of Eden, v. 21"32. Here are thirty-eight named, and yet said to be twenty-nine, v. '32. because nine rf these were afterward transferred to the lot of Simeon, and are reckoned as belonging to that, as ajipears by comparing ch. 19. 2, l:fc. therefore those only are counted, (though the rest are named,) which remained to Judah. 2. Others that are said to be in the valley, v. 33. are counted to be fourteen, yet fifteen are named; but it is probable, that Gederah, and Gederothaim were either two names, or two paits, of one and the same city. 3. Then sixteen are named without any head of distinction, V. 37-'41. and nine mci-e, 42.. 44. 4. Then the three Philistine cities, Ekrcn, Ashdod, and Gaza, v. 45.. 47. 5. Cities in the mountains, eleven in all, v. 48"51. nine more, v. 52'•54. ten more, v. 55'-57. six more, v. 58, 59. then two, v. GO. and six in the wilderness, a part of the country not so thick of inhabitants as some others were.

Now here, (1.) We do not find Bethlehem, which was afterward the city cf David, and was ennobled b)- the birth of cur Lord Jesus in it. But that city, which at tlie best was but little among the thousands of Judah, Mic. 5. 2. except tliat it wa.s thus dignified, was now so little as not to be accounted one of the cities, but perhaps was one of the villages not named. Christ came to give honour to the places he was related to, net to receive honour from them. (2.) Jerusalem is said to continue in the hands of the Jebusites, i'. 63, for the children of Judah could not drive them out, through their sluggishness, stupidity and unbelief; had they attempted it with vigour and resolution, we have reason to think God would not have been wanting to them, to give them success; but they could not do it, because they would not. Jerusalem was afterward to be the holy city, the royal city,

JOSHUA, AVI

the city of the great King, the brightest ornament of all the land of Israel, God had designed it should be so. It may therefore be justly looked upon as a punishment of their neglect to conquer other cities which God had given them, that they were so long kept out of this.

Among the cities of Judah (in all one hundred and fourteen) we meet with Libnah, which in Jo-ram's days revolted, and probably set up for a free independent state, 2 Kings 8. 22. and Lachish, wliere king Amaziah was slain, 2 Kings 14. 19. it led the dance in idolatry, Mic. 1. 13. it was the be-gimiing of sin to the daughter of Sion. Giloh, Aliitophei's town, is here mentioned, and Tekoa, of which the prophet Amos was, and near which Jehoshaphat obtained that glorious victory, 2 Chron. 20. 20, U'c. and Maresha, where Asa was a conqueror. Many of the cities of this tribe occur in the history of David's troubles. AduUam, Ziph, Kellah, Mion, En-gedi, Ziklag, were places here reckoned in this tribe, near which David had most of his haunts; for though sometimes Saul drove him out from the inheritance of the Lord, yet he kept as close to it as he could. The wilderness of Judah he frequented much, and in it John Baptist preached, and there the kingdom of heaven commenced. Matt. 3. 1. The riclies of this country, no doubt, answered Jacob's blessing of this tribe, that he should wash his garments in wine, Gen. 49. 11. And in general, Judah, thou art he whom thy brethren should praise, not envy.

CHAP. XVI.

It is a pity that this and the following chapter should be .separated, for both of them {rive us the lot of the children of Joseph, Ephraim and Manasseh, who, next to Judah, were to have the post of honour, and therefore had the first and best portion in the northern part of Canaan, as Judah now had in the southern part. In this chapter, we have, I. A general account of the lot of these two tribes together, v. 1..4. II. The borders of the lot of Ephraim in particular, v. 5.. 10. That of Manasseh following in the next chapter.

ND the lot of the children of Joseph fell from Jordan by Jericho, unto the water of Jericho on the east, to the wilderness that soeth up from Jericlio throughout mount Beth-el, 2. And goeth out from Beth-el to Luz, and passeth along unto the borders of Archi to Ataroth, 3. And goeth down w^estward to the coast of Japhleti, unto the coast of Beth-horon the nether, and to Gezer: and the goings out thereof are at the sea. 4. So the children of Joseph, Manasseh and Ephraim, took their inheritance.

Though Joseph was one of the younger sons of Jacob, yet he was his eldest by his most just and best beloved wife, Rachel; was himself///■? A'^.s? beloved non, and had been the greatest ornament and support of his family, kept it from perishing in a time of famine, and had been the shef herd and stone of Israel, and therefore his posterity were very much favoured by the lot. Their portion lay in the very heart of the land of Canaan. It extended from Jordan in the east, v. 1. to the sea, the Mediterranean sea, in the west, so that it took up the whole breadth of Canian from side to side; and, no question, the fruitfulness of the soil answered the blessings both <^f Jacob and Moses, Gen. 49. 25, 26. ao'l Dent. 33. 13, l:fc.

Tlif> p'^rti'^ns alh tted to Ephraim and Manas seh are nit so particularlv described as tho^ <A

the other tribes; we have only the llnnts and boun daries of them, not the particular cities in them, a.s before we had of the cities of Judali, and afterward those of the other tribes. Fi r which no reason can be assigned, unless we may suppose that Joshua, being liimself of the children of Joseph, they referred it to him ahme to distribute among them the several cities that lay within their lot, and therefore did not bring in the names of their cities to the great council of their princes which sat upon this affair; by which means it came to pass tliat they were not inserted with the rest in the books.

5. And the border of the children of Ephraim, according to their families, was thiisj even the border of their inheritance on the east side was Ataroth-addar, unto Beth-horon the upper: 6. And the border went out toward the sea to Michmethah, on the north side ; and the border went about eastward unto Taanath-shiloh, and passed by it on the east to Janohah : 7. And it went down from Janohah to Ataroth, and to Naarath, and came to Jericho, and went out at Jordan. 8. The border went out from Tappuah westward unto the river Ka-nah; and the goings out thereof weie at tlie sea. This is the inheritance of thp tribe of the children of Ephraim by their families. 9. And the separate cities for the children of Ephraim were among the inheritance of the children of Manasseh, all the cities with their villages. 10. And they drave not out the Canaanites that dwelt in Gezer; but the Canaanites dwell among the Ephraimites unto this day, and serve under tribute.

Here,

1. The border of the lot of Ephraim is set down, by which it was divided on the south from Benjamin and Dan, who lay between it and Judah, and on the north from Manasseh; for east and west it reached from Jordan to the great sea. The learned, who aim to be exact in drawing the line according to the directions here, find themselves very much at a loss, the description here being short and intricate. The report of those who in these latter ages have travelled those countries, will not serve to clear the difficvdties, so vastly unlike is it now to what it was then; not only cities liave been so destroyed, as that no mark or footstep of them remains, but brooks are dried up, rivers alter their courses, and even the mountain falling cometh to naught, and the rock is removed out of his place. Job. 14. 18. Unless I could hope to sohe the doubts that arise upon this draught of the border of Ephraim, it is to no purpose to mention them; no doubt, they were then perfectly understood, st) as that the first intention of recording them was effectually answered, which was to notify the ancient landmarks, which posterity must by no means remove.

2. Some separate cities are spt ken of, that lav not within these borders, at least, not if tlie lijic wei-e drawn direct, but lay within the h t of M.m;',sseh, V. 9. which miglit better be read, and there were separate cities for the children of Kphraim, among the inheritance of the children of JManas.seh; heciiuse .it proved that Manasseh cruhl sji ire them, rnd EphraJTO had need of them, and it mglu. be h:p,ed

JOSHUA, XVU.

75

that no inconvenience would arise from this mixture of these two tribes together, who were both the sons of Joseph, and should love as brethren. And by this it appears, that though when the tribes were numbered in the plains of Moab, Manasseh had got the start of Ephraim in number, for M inasseh was then fifty-two thousand, and Ephraim but thirty-two thousand. Numb. 26. 34, 37. yet by the time they were well settled in Canaan, the hands were crossed again, and the blessing of Moses was verified, Deut. 33. 17, They are the ten thousands of Kjihraim, aiid they are the thousands of Manasseh. Families and kingdoms are diminished and increased, increased and diminished again, as God pleases. 3. A .brand is put upon the Ephraimites, that they did not drive out the Canaanites from Gezer, V. 10. Either through carelessness or cowardice, either for want of faith in the promise of God, that he would give them success if they would make a vigorous effort, or for want of zeal for the command of God, which obliged them utterly to drive out the Canaanites, and to make no peace with them. And though they hoped to satisfy the law by putting them under tribute, yet (as Calvin thinks) that made the matter worse, for it shows that they spared them out of covetousness, that they might be profited by their labours, and by dealing with them for their tribute they were in danger of being infected with their idolatry; yet some think, when they brought them under tribute, they obliged them to renounce their idols, and to obser\ e the seven precepts of the sons of Noah; and I should think so, but that we find in the sequel of the story, that the Israelites were so far from restraining idolatry in others, that they soon fell into it themseU es.

Many famous places were within this lot of the tribe of Ephraim, though not mentioned here. In it were Ramah, Samuel s city, called in the New Testament, Arimathea, of which Joseph was, tliat look care of our Saviour's burial, .'md Shiloh, where the tabernacle was first set up. Tirzah, also, ihe royal city of Jeroboam and his successors, and Deborah's palm-tree, under which she judged Israel, were in this tribe. Samaria, built by Omri, after the burning of the royal palace of Tirzah, was in this tribe, and was long the royal city of the king- ! dom of the ten tribes ; not far from it were She- i chem, and the mountains Ebal and Gerizim, and Sychar, near which was Jacob's well, where Christ [ t liked with the woman of Samaria. We read much of mount Ephraim in the story of the Judges, and of i a city called Efihraim, it is probable in this tribe, i to which Christ retired, John 11. 54. The whole ! kingdom of the ten tribes is often in the prophets, j especially in Hosea, called Efihraim. !

CHAR XVII.

The half-tribe of Manasseh comes next to be provided for; and here we have, I. The families of that tribe that were to be portioned, V. 1.6. II. The country that fell to their lot, v. 7 . . 13. III. The joint request of the two tribes that descended from Joseph, for the enlargement of their lot, and Joshua's answer to that request, v. 14.. ; 18. I

1. nnHERE was also a lot for the tribe of 1- Manasseh, for he was, the first-born of Joseph; to wit, for Machir the first-born of Manasseh, the father of Gilead ; because I he was a man of war, therefore he had Gi-1 load and Bashan. 2. There was also a lot for the rest of the children of Manas- i seh by their families; for the children of ' Abiezer, and for llie children of Helek,and for the children of Asriel, and for the chil-

dren of Shechem, and for the children of Hepher, and for tjie children of Shemida: these 2vere the male children of Manasseh the son of Joseph by their la-milies. 3. But Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, had no sons, but daughters: and these are the names of his daughters, Mahlah, and Noah, Hoglah,, Milcah, and Tirznh. 4. And they came near before Eleazar the priest, and before Joshua the son of Nun, and before the princes, saying. The Lord commanded Moses to give us an inheritance among our brethren. Therefore, according to the commandment of the Lord, he gave them an inheritance among the brethren of their father. 5. And there fell ten portions to Manasseh, beside the land of Gilead and Bashan, which iverc on the other side Jordan ; 6. Because the daughters of Manasseh had an inheritance among his sons: and the rest of Manasseh's sons had the land of Gilead.

Manasseh was itself but one half of the tribe of Joseph, and yet was divided and subdi\ ided.

1. It was divided into two parts, one already settled on the other side Jordan, consisting of those who were the posterity of Machir, v. 1. Tins Machir was born to Manasseh in Egypt, there he had signalized himself as a man of war, piobably, in the contest between the Ephraimites and the men of Gath, 1 Chron. 7. 21. His warlike disposition descended to his posterity, and therefore INIoses gave them (iilead and Bashan, on the other side Jordan, of which before, ch. 13. 31. It is here said, that the lot came to Manasseh, ybr he was the firstborn o/Joseph. Bishop Patrick thinks it should be translated, though he ivas the first-born of Joseph, and then the meaning is plain, that the second lot was for Manasseh, because, though he was the first-born, yet Jacob had preferred Ephraim before him. See the names of those heads of the families that settled on the other side Jordan, 1 Chron. 5. 24.

2. That part on this side Jordan was subdivided into ten families, xk 5. There were six sons of Gilead here n;mied, v, 2. the same that are recorded. Numb. 26. 30. 32. only that he who is there called Jeezer, is here called Abiezer; fi\ e of these sons had each of them a portion, the sixth, which was Hepher, had his male line cut off in his son Zelophehad, who left daughters only, five in number, of whom we have often read, and tliese five had each of them a portion; though perhaps they claiming under Hepher, all the'r five portions were but equal to one oftlie portions of the five sons. Or if Hepher had other sons beside Zelophehad, in whom the name of his family was kept up, their posterity married to the daughters of Zelophehad the elder brother, and in their right had these portions assigned them. See Numb. 36. 12.

Here is, (1.) The claim which the daughters of Zelophehad made, grounded upon the commands God gave to Moses concerning them, v. 4. Thev had themselves, when they were young, pleaded their own cause before Moses, and obtained the grant of an inheritance with their brethi-en, and now they would not lose the benefit of th^t grant

JOSHUA, XVll.

tor want of speaking to Joshua, but seasonable put in their demand themselves, as it should seem, and not their husbands for them. (2.) The assignment of their portions according to their claim ; Joshua knew very well what God had ordered in their case, and did not object, that they having net served in the wars of Canaan, there was no reason wliy they should share in the possessions of Ca-n lan, but readily ga\ e them an inheritance amo7ig the brethren of their father. And now they leaped the benefit of their own pious zeal and prudent forecast in this matter. Thus they who take care in the wilderness of this world, to make sure to themselves a place in the inheritance of the saints in l.ght, will certainly have the comfort of it in the other world, while those that neglect it now, will lose it for ever.

7. And the coast of Manasseh was from Asher to Michmethah, that lieth before She-chern; and the border went along on the right hand unto the inhabitants of En-tap-miah. 8. Now Manasseh had the land of Tappuah: but Tappuah, on the border of Manasseh, belonged to the children of Ephraim. 9. And the coast descended unto the river Kanah, southward of the river: these cities of Ephraim are among the cities of Manasseh: the coast of Manasseh also was on the north side of the river, and the out-goings of it were at the sea: 10. Southward it ivas Ephraim^s, and northward it ■was Manasssh's, and the sea is his border ; and they met together in Asher on the north, and in Issachar on the east. 11. And Manasseh had in Issachar, and in Asher, Beth-shean and her towns, and Ib-leam and her towns, and the inhabitants of Dor and her towns, and the inhabitants of En-dor and her towns, and the inhabitants of Taanach and her towns, and the inhabitants of Megiddo and her towns, even three countries. 12. Yet the children of Manasseh could not drive out the inhabitants o/" those cities; but the Canaanites would dwell in that land. 13. Yet it came to pass, when the children of Israel were waxen strong, that they put the Canaanites to tribute; but did not utterly drive them out.

We ha'> e here a short account of the lot of this half-tribe. It reached from Jordan on the cast, to the great sea on the west, on the south it lay all along contiguous to Ephraim, but on the north it abutted upon Asher and Issachar ; Asher lay northwest, and Issachar north-east, which seems to be the meaning of that, v. 10. that they (that is, Manasseh, and Ephraim as related to it, both together making the tribe of Joseph) met in Asher on the nortli, and Issachar on the east, for Ephraim itself reached not those tribes.

Some things are particularly observed concerning this lot:

1. That there was great communication between this tribe rmd that of Ephraim. The city of Tappuah belonged to Ephraim, but the country adjoining; to Manasseh, v. 8. there were likewise many

cities of Ephraim, that lay within the border of Ma nasseh, v. 9. of which before, ch. 16. 9.

2. That Manasseh likewise had cities with their appurtenances in the tribes of Issachar and Asher, V. 11. God so ordering it, that though each tribe had its peculiar inheritance, which might not be alienated trom it, yet they should thus intermix one with another, to keep up mutual acquaintance and correspondence between the tribes, and to give occasion for the doing of good offices one to another, as became those, who, though of different tribes, were all one Israel, i.nd were bound to love as brethren.

3. That they suffered the Canaanites to live among them, contrary to the command of God, serving their own ends by conniving at them, for they made them tributaries, v. 12, 13. The Ephraim-ites had done the same, ch. 16. 10, and from them perhaps the Man.issites learned it, and with their example excused themselves in it.

The most remarkable person of this half-tribe in after time, was Gideon, whose great actions were done within this h-t. He was of the family of Abie-zer; Cesai'ea was in this lot, and Antipatris, famed in the latter ages of the Jewish state.

14. And the children of Joseph spake unto Joshua, saying, Why hast thou given me but one lot and one portion to inherit, seeing I am a great people, forasmuch as the Lord hath blessed me hitherto? 15. And Joshua answered them. If thou be a great people, then get thee up to the wood country, and cut down for thyself there in the land of the Perizzites and of the giants, if mount Ephraim be too narrow for thee. 16. And the children of Joseph said. The hill is not enough for us: and all the Canaanites that dwell in the land of the valley have chariots of iron, both they who are of Beth-shean and her towns, and they who are of the valley of Jezreel. 17. And Josh ua spake unto the house of Joseph, even to Ephraim and to Manasseh, saying, Thou art a great people, and hast great power; thou shalt not have one lot onhj: 18. But the mountain shall be thine ; for it is a wood, and thou shalt cut it down : and the outgoings of it shall be thine : for thou shalt drive out the Canaanites, though they have iron chariots, ajid though they be strong.

Here,

I. The children of Joseph quarrel with their lot; if they had had any just cause to quarrel with it, v,e have reason to think Joshua would have relieved them, by adding to it, or altering it, which it dees not appear he did. It is yirobable, because Joshua was himself of the tribe of Ephraim, they promised themselves that they should ha\'e some particular favour showed them, and should not be confined to the decision of the lot so closely u-s the other tribes; but Joshua makes them know that in the discharge of his office, as a public person, he had no more regard to his own tribe than to any other, but would administer impartially, without favour or affection; wlierein he has left an excellent example to all in public trusts: It was a very competent provision that was made for them, as much, for aught that appears, as they were able to msmage, and yet they call it in disdain but one lot, as if that which was

JOSHUA, XVIIl.

77

assigned to them both, was scarcely sufficient for OJie. The word for comfilainers (Jude 16.) is fAiu-^iixoi^oi, blamers of their lot, like the children of Joseph, who would ha\ e that altered, the disposal whereof is from the Lord. Two things they suggest, to enforce their petition for an augmentation of their lot. 1. That they were very nume-i"0us, through the blessing of God upon them, v. 14, I am a great peofile, for the Lord has blessed me; and we have reason to hope that he that hath sent mouths, wil, send meat. •*/ am a great people, and in so small a lot shall not have room to thrive." Yet, observe, when they speak thankfully of their present increase, they do not speak confidently of the continuance of it; "the Lord has blessed me hitherto, however he may see fit to deal with me for the future." The uncertainty of what may be, must not make us unthankful for what has been, and is done in kindness to us. 2. That a good part of that country which was now fallen to their lot, was in the hands of the Canaanites, and that they were formidable enemies, who brought into the field of battle chariots of iron, v. 16. that is, chariots with long scythes fastened to the sides of them, or the axle-tree, which made great destruction of all that came in their way, mowing them down like com. They urge, that though they had a good portion assigned them, yet it was in bad hands, and they could not come to the possession of it, wishing to have their lot in those countries that were more thoroughly reduced than this Avas.

II. Joshua endeavours to reconcile them to their lot, he owns they were a great people, and being two tribes, ought to have more than one lot only, v. 17. but tells them, that what was fallen to their share, would be a sufficient lot to them both, if they would but work and fight. They desired a lot in which they might indulge themselves in ease and luxuiy; "No," says Joshua, "you must not count upon that; in the sweat of thij face shalt thou eat bread, is a sentence in force, even in Canaan itself." He retorts their own argument, that they were a great people, " tf so, you are the better able to help yourselves, and have the less reason to expect help from others. If thou hast many mouths to be filled, thou hast twice as many hands to be employed; eani, and then eat."

1. He bids them work for more, v. 15. Get thee up to the wood-country, which is within thy own border, and let all hands be set on work to cut down the trees, rid the rough lands, and make them, with art and industry, good arable ground. Note, Many wish for large possessions, who do not cultivate and make the best of what they have, think they should have more talents given them, who do not trade with those with which they are entrusted. Most people's poverty is the effect of their idleness; would they dig, they need not beg.

2. He bids them fight for more, v. 17, 18. when they pleaded that they could not come at the woodlands he spoke of, because in the valley between them and it, there were Canaanites whom they durst not enter the list with. " Never fear them,'' said Joshua, "thou hast God on thy side, and thou shalt drive out the Canaanites, it thou wilt set about it in good earnest, though they have iron chariots. " We straiten ourselves by apprehending the difficulties in the way of our enlargement to be greater than really they are. What can be insuperable to faith and holy resolution?

CHAP. XVIIL

In this chapter we have, I. The setting up of the tabernacle at Shiloh, v. 1. II. The stirring up of the seven tribes that were yet unsettled, to look afier their lot, and the puttinsr of them in a method for it, by Joshua, v. 2.. 7. Ill T?iP distributing of the land into seven lots,

by certain men employed for that purpose, v. 8, 9, IV.

The determining of these seven portions to the seven tribes yet unprovided for by lot, v. 10. V. The particular lot of the tribe of Benjamin, the borders of it, v. 11.. 20. And the cities contained in it, v. 21.. 28. The other six tribes %ve shall find well provided for in the next chapter.

1. 4 ND the whole congregation of the j\. children of Israel assembled together at Shiloh, and set up tl>e tabernacle of the congregation there. And the land was subdued before them.

In the midst of the story of the dividing of the land, comes in this account of the setting up the tabernacle, which had hitherto continued in its old place in the centre of their camp; but now that three of the four squadrons that used to surround it in the wilderness, were broken and diminished, those of Judah, Ephraim, and Reuben, by the removal of those tribes to their respective possessions, and that of Dan only remained entire, it was time to think of removing the tabernacle itself into a city. Many a time the priests and Levites had taken it down, carried it, and set it up again in the wilderness, according to the directions given them. Numb. 4. 5, &c. but now they must do it for good and all, not one of the stakes thereof must any more be removed, nor any of the cords thereof broken, Isa. 33. 20. Observe,

1. The place to which the tabernacle was removed, and in which it was set up. It was Shiloh, a city in the lot C)f Ephraim, but lying close upon the lot of Benjamin. Doubtless, God himself did some way or other direct them to this place, for he had promised to choose the place where he would make his name to dwell, Deut. 12. 11. It is most probable, God made known his mind in this matter by the judgment of Urim. This place was pitcheii upon, (1.) Because it was in the heart of the country, nearer the centre than Jerusalem was, and therefore the more con\ enient for the meeting of all Israel there from the several parts of the country; it had been in the midst of their camp in the wdderness, and therefore must now be in the midst of their nation, as that which sanctifieth the whole, and was the glory in the midst of them. See Ps. 46. 5. (2.) Because it was in the lot of that tribe of which Joshua was, who was now their chief magistrate, and it would be both for his honour and con\enience, and for the advantage of the country, to have it near him. The testimony of Israel and the thrones of judgment do well together, Ps. 122. 4, 5. (3.) Some think there was an eye to the name of the place, Shi/oh being the name by which the Messiah was known, in dying Jacob's prophecy, Gen. 49. 10. which prophecy, no doubt, was well known amnng the Jews; the setting up of the tabernacle in Shiloh gave them a hint, that in that Shiloh, whom Jacob spoke of, all the ordinances of this worldly sanctuary should have their accomplishment in a greater and more perfect tabernacle, Heb. 9. 1, 11. And Dr. Lightfoot thinks that the place where the tabernacle was set up, was therefore called Shiloh, because of the peaceableness of the land at this time; as afterward in Salem was his temple, which also si^ifies peaceable.

2. The solemn manner of doing it. The "ahole congregation assembled together to attend the solemnity, to do honour to the ark of God, as the token of his presence, and to bid it welcome to its settlement. Every Israelite was interested in it, and therefore all testified their joy and satisfaction upon this occasion. See 2 Sam. 6. 15. It is probable, those tribes that were yet encamped when the ta bemacle was removed to Shiloh, decamped from

JOSHUA, XVIII.

Gilgal, and pitched about Shiloh, for every Israelite will desire to fix there where God's tabernacle fixes. Mention is made, on ^nis occasion, of the land's being subdued before them, to intimate, that the country, hereabouts at least, being thoroughly reduced, they met with no opposition, nor were they apprehensive of any danger, but thought it time to make this grateful acknowledgment of God's goodness to them in the constant series of successes with which he had blessed them. It was a good presage of a comfortable settlement to themselves in Canaan, when their first care was to see the ark well settled, as soon as they had a safe place leady to settle it in. Here the'ark continued about three hundred years, till the sins of Eli's house forfeited the ark, lost it, and ruined Shiloh, and its ruins were long after made use of as warnings to Jerusalem; Go, see what J did to Shiloh, Jer. 7. 12. Ps. 78. 60.

2. And there remained among the children of Israel seven tribes which had not yet received their inheritance. 3. And Joshua said unto the children of Israel, How long are ye slack to go to possess the land which the Lord God of your fathers hath given you ? 4. Give out from among you three men for each tribe: and I will send them, and they shall rise and go through the land, and describe it, according to the inheritance of them ; and they shall come again lo me. 5. And they shall divide it into seven parts: Jiidah shall abide in their coast on the south, and the house of Joseph shall abide in their coasts on the north. 6. Ye shall therefore describe the land into seven parts, and bring the description hither to me, that I may cast lots for you here before the Lord our God. 7. But the Levites have no part among you; for the priesthood of the Lord i& their inheritance : and Gad, and Reuben, and half the tribe of Manasseh, have received tlieir inheritance beyond Jordan on the east, which Moses the servant of the Lord gave them. 8. And the men arose, and went away: and Joshua charged them that went to describe the land, saying, Go and walk through the land, and describe it, and come again to me, that I may here cast lots for you before the Lord in Shiloh. 9. And the men went, and passed through the land, and described it by cities, into seven parts, in a book, and came again to .Toshua to the host at Shiloh. 10. And Joshua cast lots for them in Shiloh before the Lord : and there Joshua divided the land unto the children of Israel, according to their divisions.

Here,

I. Joshua reproves those tribes which were yet unsettled, that they did not bestir themselves to gain a settlement in the land which God had given them. Seven tribes were yet unprovided for: though sure of an inheritance, yet uncertain where it should be, and, it seems, in no great care about it, v. 2. and with them Joshua reasons, v. 3, How long are

ye stack? 1. They were too well pleased with their present condition, liked well enough to \\\ e in a body together, the more the nieir,er, and, like the Babel-builders, had no mind to be scattered abroad, and break good company. The spoil of the cities they had taken, served them to live plentifully upon for the present, and they banished the thoughts of time to come. Perhaps, the tribes of Judah and Joseph, who had already recei\ ed their inheritance in the countries next adjoining, were generous in entertaining their brethren, who were yet unprovided for, so that they went from one good house to another among their friends, with Avhich, instead of grudging that they were postponed, they vvere so well pleased, that they cared not of going to houses of their own. 2. They were slothful and dilatory; it may be, they wished the thing done,, but haci not spirit to stir in it, or move toward the doing of ft, though it was so much for their own advantage; like the sluggard, that hides his hand in his bosom, and it grieves him to bring it to his mouth again. The countries that remained to be divided, lay at a distance, and some parts of them in the hands of the Canaanites, If they go to take possession of them, the cities must be rebuilt or repaired, they must drive their flocks and herds a great way, and carry their wi\ es and children to strange places, and this will not be done without care and pains, and breaking through some hardships; thus. He that observes the wind, shall not sow; and he that regards the clouds shall not reap, Eccl. 11. 4. Note, Many are diverted from real duties, and debarred from real comforts, by seeming difficulties. God by his grace has given us a title to a good land, the heavenly Canaan, but we are slack to take possession, we enter not into that rest, as we might, by faith, and hope, and holy joy; we live not in heaven, as we might, by setting our affections on tilings above, and having our conversation there. How long shall it be thus with us? How long shall we thus stand in our own light, ?i\\A forsake our own mercies for lying vanities? Joshua was sensible of the inconveniences of this delay, that while they neglected to take possession of the land that was conquered, the Canaanites were recovering strength and spirit, and fortifying themselves in the places that were yet in their hands, which would make the total expulsion of them the more difficult. They would lose their advantages by not following their blow; and therefore as an eagle stirreth up her nest, so Joshua stirs them up to take possession of their lot. He is ready to do his part, if they will but do thcir's.

II. He puts them in a way to settle themselves 1. The land that remained must be surveyed, ai account taken of the cities, and the territories be longing to them, v. 4. These must be divided into seven equal parts, as near as they could guess at their true value, which they must have an eye to, and not only to the number of the cities, and exteni of the country. Judah is fixed on the south, and Joseph on the north, of Shiloh, to protect the tabernacle, V. 5. and therefore they need not describe their country, but those countries only that wen yet undisposed of. He gives a reason, v. 7. why they must divide it into seven parts only, because the Levites were to have no temporal estate, ( a^ we say,) but their benefices only, which were en tailed upon their families. The priesthood of thi Lord 'us their inheritance, and a very honourable, comfortable, plentiful inhei-itance it was. Gad and Reuben, with half of the tribe of Manasseh, were already fixed, and needed not to have any further care taken of them. Now, (1.) The surveyors were three men out of each of the seven tribes that were to be provided for, v. A. onc-and-twenty in all, who, perhaps, for greater expedition, because they had already lost time, di\ ided themselves into three

JOSHUA, XVIII.

79

companies, one of each tribe m each company, and took each their district to survey. The matter was thus referred equally, that there might be neither any partiality used in making up the seven lots, nor any umbrage or suspicion gi\ en, but all might be satisfied that they had right done them. (2.) The survey was accordingly made, and brought in to Joshua, v. 8, 9. Josephus says it was seven months in the doing. And we must in it observe, [1. ] The faith and courage of the persons employed, abundance of Canaanites remamed in the land, and all raging against Israel, as a bear robbed of her lohelfis, the business of these surveyors would soon be known, and what could they expect but to be waylaid, and have their brains knocked out by the fierce observers? But, in obedience to Joshua's command, and in dependence upon God's power, they thus put their lives in their hands to serve their counti-y. [2. ] The good providence of God in protecting them from the many deaths they were exposed to, and bringing them all safe again to the host at Shiloh. When we are in the wav of our duty, we art; under the special protection of the Almighty.

2. When it was surveyed, and reduced to seven lots, then Joshua would by appeal to God, and direction from him, determine which of these lots should belong to each tribe, v. 6. That I may cast lots for you here at the tabernacle (because it was a s-icred trans.iction) bt-fore the Lord our God, to whom each tribe must have an eye, with thankfulness for the conveniences, and submission to the inconveniences, of their allotment. What we have in the world, we mufet acknowledge God's property in, and dispose of it as before him, with justice and charity, and dependence upon Providence. The heavenly Canaan is described to us in a book, the book of the scriptures, and there are in it maubions and portions sufficient for all God's spiritual Israel; Christ is our Joshua that divides it to us, on him we must attend, and to him we must apply ourselves, for an inheritance with the saints in light. See John 17. 2, 3.

11. And the lot of the tribe of the children of Benjamin came up according to their families: and the coast of their lot came up forth between the children of Judah and the children of Joseph. 12. And their border, on the north side, was from Jordan: and the border went up to the side of Jericho on the north side, and went up through the mountains westward; and the goings out thereof were at the wilderness of Beth-aven. 13. And the border went over from thence toward Luz, to the side of Luz, (which is Beth-el,) southward; and the border descended to Ataroth-adar, near the hill that lielh on the south side of the nether Beth-horon. 14. And the border was drawn thence, and compassed the corner of the sea seuthward, from the hill that lieth before Beth-horon southward; and the goings out thereof were at Kirjath-baal (which is Kir-jath-jearim,) a city of the children of Judah : this icas the west quarter. 15. And the south quarter toas from the end of Kirjath-jearim; and the border went out on the west, and went out to the well of waters of Nephtoah: 16. And the border came down

to the end of the mountain that llcth before the valley of tlu; son of Hinnom, and which is in the valley of the giants on the nortli, and descended to the valley of Hinnom, to the side of Jcbusi on the south, and descended to En-rogel, 17. And was drawn from tlu' north, and went fortli to En-shemesh, and went forth toward Geliloth, which is o\('r against the going up of Adummim, and descended to the stone of Bohan the son ol" Reuben, 18. And passed along toward the side over against Arabah northward, and went down unto Arabah : 19. And the border passed along to the side of Beth-hoglah northward: and the outgoings of the border were at the north bay of the salt sea, at the south end of Jordan: this loas the south coast. 20. And Jordan was the border of it on the east side. This ivos the inheritance of the children of Benjamin, by the coasts thereof round about, according to their families. 21. Now the cities of the tribe of the children of Benjamin, according to their families, were Jericho, and Beth-hoglah, and the valley of Keziz, 22. And Beth-arabah, and Zema-raim, and Bclh-el, 23. And Avim, and Pa-rah, and Ophrah, 24. And Chephar-haam-monai, and Ophni, and Gaba; twelve cities with their villages: 25. Gibeon, and Ramah, and Beeroth, 26. And Mizpeh, and Che-phirah, and Mozah, 27. And Rckem, and Irpeel, and Taralah, 28. And Zelah, Eleph, and Jebusi (which is Jerusalem,) Gibeath, ajid Kirjath; foiu'teen cities with their villages. This is the inheritance of the children of Benjamin, according to their families.

We ha\ e here the lot of the tribe of Benjamin, which Providence cast next to Joseph on the one hand, because Benjamin was own and only brother to Joseph, and was little Benjamin, Ps. 68. 27. that needed the protection of great Joseph, and yet had a better Protector, for the Lord shall cover him all the day lonif, Deut. 33. 12. And next to Judah, on the other hand, that this tribe might hereafter unite with Judah in an adherence to the throne of David, and the temple at Jeiiisalem. Here we have,

1. The exact borders and limits of this tribe, which we need not be exact in the explication of; as it had Judah on the south, and Joseph on the north, so it had Jordan on the east, and Dan on the west. The western border is said to comfiass the corner of the sea southward, v. 14. whereas no part of the lot of this tribe came near to the great sea. Bishop Patrick thinks the meaning is, that it ran along in a parallel line to the great sea, though at a distance. Dr. Fuller suggests that since it is not called the great sea, but only the sea, which often signifies any lake or mere, it may be meant of the pool of Gibeon, which may be called a corner or canton of a sea; it is called the great waters in Gibeon, Jer. 41. 12. and it is compassed by the western border of this tribe. .

2. The particular cities in this tribe, not all, but the most c( nsiderable, twenty-six, are here named. Jericho is put first, though dismantled, and forbidden to be rebviilt ;is a city with gates and walls, because it might i}c built and inhabited as a ccu'itry

JOSHUA, XIX.

village, and so wrts not useless to this tribe. Gilgal was jn this tribi.'. where Israel fii-st encamped when Saul was made king, 1 Sam. 11. 14. It v/as afterward a very profane place, PIos. 9. 15, jM their wickedness is in Gilgul. Beth-el was in this tribe, a famous place; though Benjamin adhered to the house of David, )'et Beth-el, it seems, was in the possession of the house of Joseph, Judg. 1. 23. . 25. and there Jeroboam set up one of his cah es. Gibeon was in this tribe, where the altar was in the beginning of Solon)on's time, 2 Chron. 1. 3. Gibeah likewise, that infamous place, where the Levite's concubine was abused; Mizpeh, and near it, Samuel's Eben-ezer; Anathoth also, Jeremiah's city, were in this tribe, as was the northern part of Jerusalem. Paul was the honour of this tribe, Rom. 11. 1. Phil. 3. 5. but where his land lay, we know not, he sought the better country.

CHAP. XIX.

In the description of the lots of Judah and Benjamin, we have an account both of the borders that surrounded them, and of the cities contained in them. In that of Ephraim and Manasseh we have the borders, but not the cities; in this chapter, Simeon and Dan are described by

^their cities only, and not their borders, because they lay very much within Judah, especially the former, the rest have both their borders described, and their cities named, especially frontiers. Here is, I. The lot of Simeon, V. 1..9, II-OfZebulun, v. 10.. 16. III. Of Issachar, V. 17..23. IV. Of Asher, V.24..31. V. Of Naphta-li, V. 32 .. 39. VI. Of Dan, v. 40.. 48. Lastly, the inheritance assigned to Joshua himself and his own family, V. 49.. 61.

1. A ND tlie second lot came forth to Si-J\. meon, even for the tribe of the children of Simeon according to their families: and their inheritance was within the inheritance of the children of Judah. 2. And they had in their inheritance, Beer-sheba or Sheba, and Moladah, 3. And Hazar-shual, and Balah, and Azem, 4. And Eltolad, and Bethiil, and Hormah, 5. And Ziklag, and Beth-marcaboth, and Hazar-susah, 6. And Beth-lebaoth, and Sharuhen; thirteen cities and their villages: 7. Ain, Remmon, and Ether, and Ashan; four cities and their villages : 8. And all the villages that were round about these cities to Baalath-beer, Ramath of the south. This is the inheritance of the tribe of the children of Simeon according to their families. 9. Out of the portion of the children of Judah icas the inheritance of the children of Simeon ; for the part of the children of Judah was too much for them; therefore the children of Simeon had their inheritance within the inheritance of them.

Simeon's lot was drawn after Judah's, Joseph's, and Benjamin's, because Jacob had put that tribe under disgrace, yet it is put before the two younger sons of Leah and the three sons of the hand-maids. Not one person of note, either judge or prophet, was of the tribe, that we know of.

1. The situation of their lot was within that of Judah, -v. 1. and was taken from it, if. 9. It seems, they that first surveyed the land, thought it larger than it was, and that it would have held out, to give every tribe in proportion as large a share as they had carved out of Judah; but, upon a more strict inquiry, it was found that it would not reach, t^. 9, the fiart of the children of Judah was too much for themy more than they needed, and more, as it

I pi'oved, than fell to their share. Yet God did not by the lot lessen it, but left it to their prudence and care afterward to discover and rectify the mistake, which when they did, (1.) The men of Judah did not oppose the taking away of the cities again, which by the first distribution fell within their border, when they were convinced that tliey had more " than their proportion. In all such cases, en'ors must be expected, and a review admitted if there be occasion. Though, in strictness, what fell to their lot, was their right against all the world, yet they would not insist upon it, when it appeared that another tribe would want what they had to spare. Note, We must look on the things of others, and not on our own only. The abundance of some must supply the wants of others, that there may be something of an equality, for which there may be equity where there is not law. (2.) That which was thus taken off from Judah to be put into a new lot. Providence directed to the tribe of Simeon, that Jacob's prophecy concerning this tribe might be fulfilled, / will divide them iri Jacob. The cities of Simeon were scattered in Judah, with whichP tribe they were suiTOunded, except on that side toward the sea. This brought them into a confederacy with the tribe of Judah, Judg. 1. 3. and afterward was a happy occasion of the adherence of many of this tribe to the house of Da\ id, at the time of the revolt of the ten tribes to Jeroboam, 2 Chron. 15. 9, J out of Simeon (hey fell to Asa in abundance. It is I good being in a goocl neighbourhood.

2. The cities within their lot are here named. Beer-sheba, or Sheba, for they seem to be the same „ place, is put first, Ziklag is one of them, which we read of in David's story. What course they took to enlarge their borders and make room for themselves, we find 1 Chron. 4. 39, iT'c.

10. And the third lot came up for the children of Zebulun, according to their families : and the border of their inheritance was unto Sarid: 11. And their border went up toward the sea, and Maralah, and reached to Dabbasheth, and reached to the river that is before Jokneam; 12. And turned from Sarid eastward, toward the sun-rising, unto the border of Chisloth-ta-bor, and then goeth out to Daberath, and goeth up to Japhia, 13. And from thence passeth on along on the east to Gittah-he-pher, to Ittah-kazin, and goeth out to Rem-mon-melhoar to Neah; 14. And the border compasseth it on the north side to Hanna-thon : and the outgoings thereof are in the valley of Jiphthah-el: 15. And Kattath, and Nahalal, and Shimron, and Idalah, and Beth-lehem: twelve cities with their villages. 16. This is the inheritance of the children of Zebulun according to their families, these cities with their villages.

This is the lot of Zebulun, who, though born of Leah after Issachar, yet was blessed by Jacob and Moses before him; and therefore it was so ordered, that his lot was drawn before that of Issachar's, north of which it lay, and south of Asher.

1. The lot of this tribe was washed by the great sea on the west, and by the sea of Tiberius on the east, answering Jacob's prophecy. Gen. 49. 13, Ze-bulun shall be a haven of ships; trading ships on the great sea, and fishing ships on the sea of Galilee.

2. Though there were some palaces in this tribe

JOSHUA, XIX.

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which were made famous in the Old Testament, especially mount Curinel, on which the famous tnal was between God and Baal in Elijah's time, yet it was made much more illustrious in the New Testament, for within the lot of this tribe was Nazareth, where our blessed Saviour spent so much of his time on earth, and from which he was called Jesus of J\''a~areth, and mount Tabor on which he was transfigured, and that coast of the sea of Galilee on which Christ preached so many sermons, and wrought so many miracles.

17. And the fourth lot came out to Issa-char, for the children of Issachar according to their families. 18. And their border was toward Jezreel, and Chesulloth, and Shu-nem, 19. And Haphraim, and Shihon, and Anaharath, 20. And Rabbith, and Kishion, and Abez, 21. And Remeth, and En-gan-nim, and En-haddah, and Beth-pazzez -, 22. And the coast reacheth to Tabor, and Sha-hazimah, and Beth-shemesh; and the outgoings of their border were at Jordan: sixteen cities with their villages. 23. This is the inheritance of the tribe of the children of Issachar according to their families, the cities and their villages.

The lot of Issachar ran from Jordan in the east, to the great sea in the west, Manasseh on the south, and Zebulun on the north. A numerous tribe. Numb. 26. 25. Tola, one of the judges, was of this tribe, Judg. 10.1. So was Baasha, one of the kings of Israel, 1 Kings 15. 27. The most considerable places in this tribe were, 1. Jezreel, in which was Ahab's palace, and near it Naboth's vineyard. 2. Shunem, where lived the good Shunamite, that entertained Elisha. 3. 'llie river Kishon, on the banks of which, in this tribe, Sisera was beaten by Deborah and Barak. 4. The mountains of Gilboa, on which Saul and Jonathan were slain, which were not far from En-dor, where Saul consulted the witch. 5. The valley of Mt^giddo, where Josiah was slain, near Hadad-rimmon, 2 Kings 23. 29. Zech. 12. 11.

24. And the fifth lot came out for the tribe of the children of Ash?r according to tlieir families. 25. And their border was Hel-kath, and Hali, and Beten, and Achshaph, 26. And Alammelech, and Amad, and Mi-sheal; and reacheth to Carniel westward, and to Shihor-libnath; 27. And turneth toward the sun-rising to Beth-dagon, and reacheth to Zebulun, and to the valley of Jiphthah-el, toward the north side of Beth-emek, and Neiel, and goeth out to Cabul on the left hand, 28. And Hebron, and Re-hob, and Hammon, and Kanah, even unto great Zidon ; 29. And then the coast turneth to Ramah, and to the strong city Tyre; and the coast turneth to Hosah; and-the outgoings thereof are at the sea, from the coast to Achzib: 30. Ummah also, and Aphek, and Rehob: twenty and two cities with their villages. 31. This is the inheritance of the tribe of the children of Asher

Vol. II.—L

according to their families, these cities witii their villages.

The lot of Asher lay upon the coast of the great sea; we read not of any famous person of this tribe, but Anna the prophetess, who was a constant resident in the temple at the time of our Saviour's birth, Luke 2. 36. Nor were there many famous places in this tribe. Aphek, mentioned v. 30. was the place near which Ben-hadad was beaten by Ahab, 1 Kings 20. 30. But close adjoining to this tribe were the celebrated sea-port towns of Tyr-e and Si-don, which we read so much of. Tyre is called here that strong city, v. 29. but Bishop Patrick thinks it was not the same Tyre that we read of afterwards, for that was built on an island; this old strong city was on the continent. And it is conjectured by some, that into these two strong holds, Sidon and Tzor, or Tyre, many of the people of Canaan fled and took shelter, when Joshua invaded them.

32. The sixth lot came out to the children of Naphtali, even for the children of Naphtali according to their families, 33. And their coast was from Heleph, from Al-lon to Zaanannim, and Adami, Nekeb, and Jabneel, unto Laktmi; and the outgoings thereof were at Jordan; 34. And then the coast turneth westward to Aznoth-tabor, and goeth out from thence to Hukkok, and reacheth to Zebulun on the south side, and reacheth to Asher on the west side, and to Judah upon Jordan toward the sun-rising.

35. And the fenced cities are Ziddim, Zer, and Hammath, Rakkath, and Chinnereth,

36. And Adamah, and Ramah, and Hazor,

37. And Kedesh, and Edrei, and En-hazor,

38. Andiron, andMigdal-el,Horem,Beth-anath, and Beth-shemesh; nineteen cities with their villages. 39. This is the inheritance of the tribe of the children of Naphtali according to their families, the cities and their villages.

Naphtali lay furthest north of all the tribes, bordering on mount Libanus. The city of Leshem, or Laish, lay on the utmost edge of it to the north, and therefore, when the Danites had made themselves masters of it, and called it Dan, the length of Canaan from north to south was reckoned from Dan to Beer-sheba. It had Zebulun on the south, Asher en the west, and Judah upon Jordan, probably, a citv of that name, and so distinguished from the tribe of Judah, on the east. It was in the lot of this tribe, near the waters of Merom, that Joshua fought and routed Jabin, ch. 11. 1. JjJ'c. In this tribe stood Capernaum and Beth-saida, on the north end of the sea of Tiberias, in which Christ did so many mighty works; and the mountain (as is supposed) on which Christ preached. Matt. 5. 1.

40. And the seventh lot came out for the tribe of the children of Dan, according to their families. 41. And the coast of their inheritance was Zorah, and Eshtaol, and Ir-shemesh, 42. And Shaalabbin, and Aja-lon, and Jethlah, 43. And Elon, and Thim-nathah, and Ekron, 44. And Eltekeh, and Gibbethon, and Baalath, 45. And Jehud.

JOSHUA, XX.

and Bene-berak, ai.d Gath-iimmon, 46. And Me-jarkon, and Rakkon, with the bolder before Japho. 47. And the coast ol" the children of Dan went out too little for them ; therefore the children of Dan went up to fight against Lesheni, and took it, and smote it with the edge of the sword, and possessed it, and dwelt therein, and called Leshem, Dan, after the name of Dan their father. 45. This is the inheritance of the tribe of the children of Dan according to their families, these cities with their villages.

Dan, though commander of one of the four squadrons of the camp of Israel, in tlie wilderness, that which brought up the rear, yet was last provided for in Canaan, and his lot fell in the southern part of Canaan, between Judah on the east, and the land of the Philistines on the west; Ephraim on the north, and Simeon on the south. Providence ordered this numerous and powerful tribe into a post of danger, as best able to deal with those vexatious neighbours the Philistines, and so it was found in Samson. Here is,

1. An account of what fell to this tribe by lot: Zorah, and Eshtaol, and the camp of Dan thereabouts, we read of in the storj' of Samson. And near there was the valley of Eshcol, whence the spies brought the famous bunch of grapes. Japho, or Joppa, was in this lot.

2. An account of what they got by their own industry and valour, which is mentioned here, t. 47. but related at large, Judg. 18. 7, iJfc.

49. When they had made an end of dividing the land for inheritance by their coasts, the children of Israel gave an inheritance to Joshua the son of Nun among them: 50. According to the word of the Lord, they gave him the city which he asked, even Timnath-serah in mount Ephraim: and he built the city, and dwelt therein. 51. These are the inheritances which Eleazar the priest, and Joshua the son of Nun, and the heads of the fathers of the tribes of the children of Israel, divided for an inheritance by lot in Shiloh before the Lord, at the door of the tabernacle of the congregation. So they made an end of dividing the countr>'.

Before this account of the dividing of the land is solemnly closed up, in the last verse, which intimates that the thing was done to the satisfaction of all, here is an account of the particular inheritance assigned to Joshua.

1. He was last served, though the eldest and greatest man of all Israel, and who, having com-inanded in the conquest of Canaan, might have demanded the first settlement in it for himself and his family. But he would make it appear that in all he did, he sought the good of his country, and not any private interest of his own. He was content to be unfixed till he saw them all placed; and herein is a great example to :ill in public places, to prefer the common welfare before their particular satisfaction. Let the ])viblic first be served.

2. He had his lot according unto the word of the Lord; it is probable, when God by Moses told Caleb what inneritance he should have, Josh. 14. 9. he

gave the like promise to Joshun, which he had an eye to m making his election, which made his portion doubly pleasant, that he hi.d it, not as the rebt, by common pi o\ idence, but by special promise.

3. He chose it in mount Ephraim, which belonged to his own tribe, with which he thereby put hin>-self in common, when he might by prerogati\e have chosen his inheritance in some other tribe, as suppose that of Judah, and thei'eby have distinguishefl himself from them. Let no man's preferment or honour make him ashamed of his family or country, or estrange him from it. The tabernacle was set up in the lot of Ephraim, and Joshua would forecast not to be far from that.

4. The children of Israel are said to give it him, V. 49. which bespeaks his humility, that he would not take it to himself without the people's consent and approbation, as if he would thereby own himself, though major singulis — greater than any one, yet minor untversis — less than the whole assemblage, and would hold even the estate cf his family, under God, by the grant of the people.

5. It was a city that must be built before it was fit to be dwelt m: while others dwelt in houses which they builded not, Joshua must build for himself, that he might be a pattern of industry and contentment with mean things, such buildings as he could hastily run up, without curiosity or magnificence. Our Lord Jesus thus came and dwelt among lis, not in pomp but poverty, providing rest for us, yet himself not having where to lay his head. Even t Christ pleased not himself.

CHAP. XX.

This short chapter is concerning the cities of refusre, which we often read of in the writings of Moses, but this is the last time that we find mention of them, for now that matter was thoroughly settled. Here is, I. The law God gave concerning them, v. 1.. 6. II. The people's designation of the particular cities for that u«p, v. 7. .9. And this remedial law was a figure of g-nr'l things to come.

1. rinpIE Lord also spake unto .Toshua 1 saying, 2. Speak to the children of Israel, saying. Appoint out for 3'ou cities of refuge, whereof I spake unto you by the hand of Moses: 3. That the slayer that killeth any person tmawares and unwitting- J ly may flee thither: and they shall be your ■ refuge from the aveiger of blood. 4. And when he that doth flee unto one of those cities shall stand at the entering of the gate of the city, and shall declare his cause in the ears of the elders of that city, they shall take him into the city unto them, and give him a place, that he may dwell among them. 5. And if the avenger of blood pursue after him, then they shall not deliver the slayer up into his hand; because he smote his neighbour unwittingly, and hated him not beforetime. 6. And he shall dwell in that city, until he stand before the congregation for judgment, and until the death of the high priest that shall be in those days: then shall the slayer return, and come unto his own city, and unto his own house, unto the city from whence he fled.

Many things were by the law of Moses ordered to be done when they came to Canaan, and this

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among the rest, the appointing of sanctuaries for the protecting oi those th t were guilty of casual murder; which was a privilege to all Israel, since . no man could be s ire but some time or other it might be his own case; and it was for the interest of the land, that the blood of an innocent person, whose hand only was guilty, but not his heart, should not he shed, no not by the avenger of blood: of this law God here reminds them, which was so much for their advantage, that they might remind themsehes of the other laws he had given them, which concerned his honour.

I. Orders are given for the appointing of these cities, V. 2. and veiy seasonably at this time when the land was surveyed, and so they were the better a!)ie to divide the coasts of it into three parts, as God had directed them, in order to the more convenient situ.ition of these cities of refuge, Deut. 19.3. Yet, it is probable that it was not done till after the Le\ ites had their portion assigned them in the next chapter, because the cities of refuge were all to be Levites' cities. As soon as ever God had given them cities of 7-est, he bade tnem appoint cities of rc/tige, to which none cf them knew but they might be glad to escape. Thus God provided, not only for their ease at all times, but for their safety in time of danger, and such times we must expect and prepare for in this world. And it intimates what God's spiritual Israel have, and shall have in Christ and hea\'en, not only to repose themselves in, but refuge to secure themselves in. And we cannot think these cit'es of refuge would have been so often and so much spoken of in the law of Moses, and ha\ e had so much care taken about them, (when the intention (^f them might ha\ e been effectually answered, as it is in our law, by authorising the courts of judgment to protect and acquit the manslayer in all those cases wherein he was to have privilege of sanctuary,) if they were not designed to typify the relief which the gospel provides for poor penitent sinners, and their protection from the curse of the law and the w;'ath of God, in our Lord Jesus, to ■whom believers flee for refuge, Heb. 6. 18. and Jn w/iom they a.ve found, Phil. 3. 9. as in a sanctuary, where they are privileged from an-ests, and there is now 710 condemnation to them, Rom. 8. 1.

II. Instructions are given for the using of these cities. The laws in this matter we had before, Numb. 35. 10, i!fc. where they were opened at large.

1. It is supposed that a man might possibly kill a person, it may be, his own child, ordearest friend, unawares and unwittingly, v. 3. not only whom he hated not, but whom he truly loved, beforetime, v. 5, for the ivay of man is not in hithself What reason have we to thank God who has kept us both from slaying, and from being slain by accident! In this case, it is supposed tliat the relations of the person slain would demand the life of t!ie slayer, as a satisfaction to that ancient law, that who sheds man's blood, by man shall his blood be shed.

2. It is provided, that if upon trial it appeared, that the murder was done purely by accident, and not by design, either upon an old grudge, or a sudden passion, then the slayer should be sheltered from the avenger of blood in any one of these cities, V. 4, 6. By this law he was entitled to a dwelling in that city, was taken into the care of the government of it, but vvas confined to it, as a prisoner at large; only if he survived the High Priest, then, and not till then, he miglit return to his own city. And the Jews say, "If he died before the High Priest in the city of his refuge and exile, and was buried there, yet at the death of the High Priest, his bones should he removed with respect to the place of his fathers' sepulchres."

7. And they appointed Kedesh in Galilee in mount Naphtali, and Shechem in mount EphrauTi, and Kiijalh-arba (which is Hebron,) in the mountain of Judah. 8. And on the other side Joidan by Jericiio eastward, they assigned Bezer in (he wilderness upon the plain out of the tribe of Reuben, and Ramoth in Giltad out of the tribe of Gad, and Golan in Piashan out of the tribe of Manasseh, 9. These were the cities appointed for all tlie children of Israel, and for the stranger tliat sojourneth among them, that whosoever killeth amj person at unawares might flee thither, and not die by the hand of the avenger of blood, until hr stood before the congregation.

We have here the nomination of the cities of refuge in the land of Canaan, which was made by the advice and authority of Joshua and the princes, v. 7. and upon occasion of the mention of this, is repeated the nomination of the other three in the lot of the other two tribes and a half, which was made by Moses, Deut. 4. 43. but (as Bishop Patrick thinks) they liad not the privilege till now.

1. They are said to sanctfy these cities, that is the original word for a/ipointed, v. 7. Not that anv ceremony was used to signify the consecration c'f them, only they did by a public act of court solemn-1)' declare them cities of refuge; and, as such, sacred to the honour of God, as the protector of exposed innocency. If they were sanctuaries, it was proper to say, they were sanctijied. Christ, our Refuge, was sanctified by his Father; nay, for cur sakes he sanctified himself, John 17. 19.

2. These cities (as those also on the other side Jordan) stood in the three several parts of the country, so conveniently that a man might (they say) in half a day reach some one of them from any corner of the countrj'. Kedesh was in Naplitali, the mosi northern tribe, Hebron in Judah, the most southern, and Shechem in Ephraim, which lay in the middle, about equally distant from the other two. God is a refuge at hand.

3. They were all Levites' cities, which put an honour upon God's tribe, making them judges in those cases wherein divine providence was so nearly concerned, and protectors to oppressed innocency; it was also a kindness to the poor refugee, that when he might not go up to the house of the Lord, nor tread his courts, yet he had the servants of God's house with him, to instruct him, and pray for him, and help to make up the want of public ordinances. If he must be confined, it shall be to a Levite-city, where he may, if he will, improve h;s time.

4. These cities were upon hills to be seen afar off, for a city on a hill cannot be hid; and this would both direct and encourage the poor distressed man that was making that way; and though therefore his way at last was up-hill, yet this would comfort him, that he would be in his place of safety quickly; and if he could but get into the suburbs of the city, he was well enough off.

5. Some observe a significancy in the names of these cities with application to Christ our Refuge. I delight not in quibbling upon names, yet am willing to take notice of these. Kedesh signifies holy, and our refuge is the holy Jesus. Shechem, a shoulder, and the government is upon his shoulder. Hebron, fellowship, and believers are called into the fellowship of Christ Jesus our Lord. Bezer, afor-t'Jication, for he is a Strong-hold to all them that

JOSHUA, XXI.

tmst in mm. Havioth, high or exalted, for him liath God exalted wilIi his own right liand. Golan, joy or exultation, for in liim all the saints are justified, and shall glory.

Lastly, Beside all these, the horns of the altar, wherever it was, were a lefuge to those who took hold on them, if the crime were such as that sanctuary allowed. This is implied in that law, Exod. 21. 14, that a wilful murderer shall be taken from (iod's altar and be put to death. And we find the i.ltar used for this purpose, 1 Kings 1. 50.—2. 28. Christ is our Altar, who not only sanctijies the gifts, but protects the giver.

CHAP. XXI.

\\ had been often said that the tribe of Levi should have no inheritance with their brethren, no particular part of the country assig-ned them, as the other tribes liiad, no not the country about Shiloh, which, one would have expected, should have been appropriated to them as the lands of the church; but though they were not thus cast into a country by themselves, it appears, by the provision made for them in this chapter, that they were no losers, but the rest of the tribes were very much gainers, by their being dispersed. We have here, I. The motion they made to nave their cities assigned them, according to God's appointment, t. 1, 2. II. The nomination of the cities accordingly, out of the several tribes, and the distribution of them to the respective families of this tribe, v. 3.. 8. III. A catalogue of the cities, forty-eight in all, v. 9.. 42. IV. A receipt entered in full of all that God had promised to his people Israel, v. 43.. 45.

1. ^T^HEN came near the heads of the A fathers of the Levites unto Eleazar the priest, and unto Joshua the son of Nun, and unto the heads of the fathers of the tribes of the children of Israel; 2. And they spake unto them at Sliiloh in the land of Canaan, saying, The Lord commanded by the hand of Moses to give us cities to dwell in, with the suburbs thereof for our cattle. 3. And the children of Israel gave unto the Levites out of their inheritance, at the commandment of the Lord, these cities and their suburbs. 4. And the lot came out for the families of the Kohathites: and the children of Aaron the priest, ivhich were of the Levites, had by lot, out of the tribe of Judah, and out of the tribe of Simeon, and out of the tribe of Benjamin, thirteen cities. 5. And the rest of the children of Kohath had by lot, out of the families of the tribe of Ephraim, and out of the tribe of Dan, and out of the half tribe of Manasseh, ten cities. 6. And the children of Gershon had by lot, out of the families of the tribe of Issachar, and out of the tribe of Asher, and out of the tribe of Naphtali, and out of the half tribe of Manasseh in Bashan, thirteen cities. 7. The children of Merari, by their families, had, out of the tribe of Reuben, and out of the tribe of Gad, and out of the tribe of Zebulun, twelve cities. 8. And the children of Israel gave by lot unto the IjCvites these cities with their suburbs, as the Lord commanded by the hand of Moses.

Here is,

I. The Levites' petition presented to this genei-al

convention of the states, now sitting at Shiloh, v. 1, 2. Observe,

1. They had not their lot assigned them till they made their claim. There is an inheritance provided for all the saints, that royal priesthood, but then they must petition for it, '^sk, and it shall be given you. Joshua had quickened the rest of the tribes who were slack, to put in their claims, but tlie Levites, it may be supposed, knew their duty and interest better than the rest, and were therefore forward in this matter, wlien it came to their turn, without being called upon. They build their claim upon a very good foundation, not their own merits or services, but the di\ ine precept. " 7he Lord commanded by the hand of Moses to ^h'f us cities, commanded you to grant them, which implied a command to us to ask them." Note, The maintenance of ministers is not an arbitrary thing, left purely to the good-will cf the people, who may let them starve if they please; no, as the God of Israel commanded that the Levites should be well provided for, so has the Lord Jesus, the King of the christian church, ordained, and a peVpetual ordinance it is, that they which preach the gospel, should live of the gospel, 1. Cor. 9. 14. and should live comfortably.

2. They did not make their claim till all the rest of the tribes nvere provided for, and then they did it immediately. There was some reason for it: every tribe must first know their own, else they would not know what they gave the Levites, and so it could not be such a reasonal^le service as it ought to be. But it is also an instance of their humility, modesty, and patience, (and Levites should be examples cf these and other virtues,) that they were willing to be served last, and they fared never the worse for it. Let not God's ministers complain if at any time they find themselves postponed in men's thoughts and cares, but let them make sure of the favour of God, and the honour that comes from him, and then they may well enough afford to bear the slights and neglects of men.

n. The Levites' petition granted immediately, without any dispute, the princes of Israel being perhaps ashamed that they needed to be called upon in this matter, and that the motion had not been made among themselves for the settling of the Levites.

1. The children of Israel are said to give the cities for the Levites. God had appointed how many they should be in all, forty-eight. It is probable that Joshua, and the princes, upon consideration, of the extent and value of the lot of each tribe as it was laid before them, had appointed how many ci • ties should be taken out of each; and then the fathers of the several tribes themselves agreed which they should be, and therefore are said togive them as an offering, to the Lord; so God had appointed. Numb. 35. 8, Every one shall give of his cities to the Levites. Here God tried their generosity, and it was found to praise and honour, for it appears by the following catalogue, that the cities they gave to the Levites, were generally some of the best and most considerable in each tribe. And it is probable, that they had an eye to the situation of them, taking care they should be so dispersed, as that no part of the country should be too far distant from a Levites'

city.

2. They gave them at the cornrr.andment of th,: Lord, that is, with an eye to the command, and in obedience to it, which was it that sanctified the grant. They gave the number that God commanded, and it was well that matter was settled, that the Levites might not ask more, nor the Israelites offer less. They gave them also with their suburbs, or glebe-lands, belonging to them, so many cubits by measure from the walls of the citv, as God had

JOSHUA, XXI.

tb

commanded, Numb. 35. 4, 5. and did not go about to cut them short.

3. When the forty-eight cities were pitched upon, they were divided into four lots, as they lay next together, and then by lot were determined to the four several families of the tribe of Levi. When the Israelites had surrendered the cities into the hand of God, he would himself have the distributing of them among his servants. (1.) The family of Aaron, who were the only priests, had to their share the thirteen cities that were given by the '.ribes of Judah, Simeon, and Benjamin, v. 4. God in wisdom ordered it thus, that though Jerusalem iiself was not one of their cities, it being as yet in the possession of the Jebiisites, (and those generous tribes would not mock the Levites who had another warfare to mind, with a city that must be re-co. ered by the sword before it could be enjoyed,) vet the cities that fell to their lot were those which lay next to Jerusalem, because that was to be in process of time, the holy city, where their business would chiefly lie. (2.) The Kohatliite Levites (among whom were the posterity of Moses, though ne\ er distinguished from them) had the cities that lay in the lot of Dan, which lay next to Judah, and in that of Ephj-aim, and the half tribe of Manasseh, which lay next to Benjamin. So they who descended from Aaron's father, joined nearest to Aaron's s }ns. (3.) Gershon was the eldest son of Levi, and therefore, though the younger house of the Kohath-ites was preferred before his, yet his children had the precedency of the other family of Merari, v. 6. (4.) The Merarites, the youngest house, had their lot last, and it lay furthest off, v. 7. The rest of the sons of Jacob had a lot for every tribe only, but Levi, God's tribe, had a lot for each of its families; for there is a particular providence directing and attending the removes and settlements of ministers, and appointing where t/iey shall fix, who are to be the lights of the world.

9. And they gave out of the tribe of the children of Judah, and out of the tribe of the children of Simeon, these cities which are here mentioned by name, 10. Which the children of Aaron, behig of the families of the Kohathites, 7vho were of the children of Levi, had : for theirs was the first lot. 11. And they gave them the city of Arba, the father of Anak, (which citi/ is Hebron,) in the hiW-countn/ of Judah, with the suburbs thereof round about it. 12. But the fields of the city, and the villages thereof, gave they to Caleb the son of Jephunneh for his possession. 13. Thus they gave to the children of Aaron the priest, Hebron with her suburbs, to be a city of refuge for the slayer; and Libnah with her suburbs, 14. And Jattir with her suburbs, and Eshtemoa with her suburbs, 15. And Holon with her suburbs, and Debir with her suburbs, 16. And Ain with her suburbs, and Juttah with her suburbs, and Beth-shemesh with her suburbs; nine cities out of those two tribes.

17. And out of the tribe of Benjamin, Gibe-on with her suburbs, Geba with her suburbs,

18. Anathoth with her suburbs, and Almon with her suburbs; four cities. 19. All the <nties of the children of Aaron the priests,

were thirteen cities with their suburbs. 20 And the families of the children of Kohath the Levites which remained of the children of Kohath, even they had the cities of their lot out of the tribe of Ephraim. 21. For they gave them Shechem with her suburbs in mount Ephraim, to be a city of refuge for the slayer; and Gezer with her suburbs,

22. And Kibzaim with her suburbs, and Beth-horon with her suburbs; four cities.

23. And out of the tribe of Dan, Eltekeh with her suburbs, Gibbethon with her suburbs, 24. Ajalon with her suburbs, Gath-rimmon with her suburbs ; four cities. 2b. And out of the half tribe of Manasseh, Taa-nach with her suburbs, and Gath-rimmon with her suburbs ; two cities. 26. All the cities were ten, with their suburbs, for the families of the children of Kohath that remained. 27. And unto the children of Gershon, of the families of the Levites, out of the other half tribe of Manasseh, thci/ gave Golan in Bashan with her suburbs, to be a city of refuge for the slayer; and Beesh-terah with her suburbs; two cities. 28. And out of the tribe of Issachar, Kishon with her suburbs, Dabareh with her suburbs, 29. Jarmuth with her suburbs, En-gannim with her suburbs; four cities. 30. And out of the tribe of Asher, Mishal with her suburbs, Abdon with her suburbs, 31. Hel-kath with her suburbs, and Rehob with her suburbs; four cities. 32. And out of the tribe of Naphtali, Kedesh in Galilee with her suburbs, to be a city of refuge for the. slayer; and Hammoth-dor with her suburbs, and Kartan with her suburbs; three cities. 33. All the cities of the Gershonites, according to their families, were thirteen cities with their suburbs. 34. And unto the families of the children of Merari, the rest of the Levites, out of the tribe of Zebulun, Jokncam with her subuibs, and Kartah with her suburbs, 35. Dimnah with her suburbs, Nahalal with her suburbs; four cities. 36. And out of the tribe of Reuben, Bezer with her suburbs, and Jahazah with her suburbs, 37. Kedemoth with her suburbs, and Me-phaath with her suburbs ; four cities. 38. And out of the tribe of Gad, Ramoth in Gilead with her suburbs, tn be a city of refuge for the slayer ; and Mahanaim with her suburbs, 39. Heshbon with her suburbs, Jazer whh her suburbs; four cities in all. 40. So all the cities for the children of Merari, by their families, which were remaining of the families of the Levites, were, bij their lot, twelve cities. 41. All the cities of the Levites within the possession of the

I children of Israel were forty and eight cities

?s

JOSHUA, XXI.

with their suburbs, 42. These cities were eveiy one with tlieiv suburbs round about them : thus ivcre all these cities.

We have here a particular account of the cities which were given to the children of Levi, out of the several tribes, not only to be occupied and inhabited by them, as tenants to the several tribes in which they lay; no, their interest in them was not dependent and precarious, but to be owned and possessed by them as lords and proprietors, and as li.;\nig the same title t;) tliem that the rest of the tribes had to their cities or lands, as appears by the law v.'hich preser.cd ihe houses in the Levites' cities from being alienated any longer than till the \ ear of jubilee, Lev. 25. 32, 33. Yet it is probable, that the Levites ha\ ing only the cities and suljurbs, while the land about pertained to the tribes in which they lay, those of that trilje, for the convenience of occupying that land, might commonly rent houses of the Levites, as tliey could spare them in their cities, and so live among ihcm as their tenants.

Several things may be obsei-vcd in this account, !)eside what was observed in the law concerning it, Numb. 35.

1. That the Levites were dispersed into all the tribes, and not suffered to live all together in any one part of the country: this would find them all with work, and employ them all for the good of !;thers; for ministers, of all people, must neither be idle, nor live to themselves, or to one another only. Christ left his twelve disciples together in a body, but left orders that they should in due time disperse themselves, that they' might/2?Yac/( the gospel to rvery creature. The mixing of the Levites thus with the other tribes, would be an obligation upon them to walk circumspectly, and as became their sacred function, and to a\ oid every thing that might disgrace it; had they lived all together, they would have been tempted'to wink at one another's faults, and to excuse one another when they did amiss; but by this means they were made to see the eyes of all Israel upon them, and therefore saw it their concern to walk so as that their ministry might in nothing be blamed, nor their high character suffer by tbeir ill carriage.

2. That every tribe of Israel was adorned and enriched with its share of Levites' cities, in proportion to its compass, even those that lay most remote. They were all God's people, and therefore they all 1iad Levites among them. (1.) To .show kindness to, as God appointed them, Lieut. 12. 19.—14. 29. They were God's r ceivers, to whom the people might give their grateful acknowledgments of God's vroodness, as the occasion and disp' sition were. (2.) To receive ad\ice and instruction from; when they could not go up to the taljernacle to consult those who attended there, they might ro to a Levites' city, and be tauglu the good km wledge of the Lord. Thus Ciod set up a candle in every room of his liouse, to give light to all his family; as those that attended the altar, kefit the charge of the Lord, to see that no divine appointment was neglected there; so they that were scattered in the country, had their charge too, which was to see that no idolatrous superstitious usages were introduced at a distance, and to ivatch for the souls of God's Israel. Thus did (iod graciously pro\ ide fnr the keeping up of religion among them, and that they might havetlie word nigh them; yet, blessed be (ind, we under the Gospel, have it vet nigher, not only Levites in every county, but Le\ ites in every parish, whose office it is still to teach the pe pie knowledge, and to go before them in the things nf God.

3. That here were thirteen cities, and these some of the best, appointed fir the priests, tlie sons of

Aaron, v. 19. Aaron left but two sons, Eleaz ir and Ithamar, yet his family wasnow so much increased, and it was foreseen that it would in process of time grow so numerous, as to replenish all these cities; thoi gh a considerable number must of necessity be resident wherever the ark and the altar were. We read in both Testaments of such numbers of priests, that we may suppose none of all the families of Israel that came out cf Egypt, increased afterward so much as that of Aaron did; and the premise afterward to the house cf Aaron, is, God shall increase you more and rnore, you and your children, Ps. 115. 12, 14. He will raise up a seed to sei-x'e him.

4, I'hat some of the Levites' cities were afterward famous upon otlier accounts. Hebron was the city in which David began his reign, and in Mahanaim, another Levites'city, v. 38. he lay, and had his head-quai tcrs when he fled from Absalom. The first Israelite that ever wore the title cf k-r.g, namely, Abimelech, the s' n of Gideon, reigned in Schechem, another Levites' city, v. 21.

5. That the number of them in all was more than of most of the tribes, except Judah, though the tribe of Le\ i was one of tlie least of the tribes, to show how liberal God is, and his people should be, to his ministers; yet the disproportion will not appear so great as at first it seems, if we consider that the Levites had cities, only with the suburbs to dwell in, but the rest of the tribes, beside their cities, (and those perhaps were many more than <; named in the account of their lot,) had many :.;• walled towns and villages which they inhabited, beside country-houses.

LTpon the whole, it appears that effectual care was taken, that the Levites should live both comfortably and usefully; and those, whether ministers or others, for whom Providence has done well, must look upon themselves as obliged thereby to do good, and, according as their capacity and opportunity are, to serve their gener^ition.

43. And the Lord gave unto Fsrael all the land which he sware to give unto their fathers; and they possessed it, and dwelt therein. 44. And the LiORn gave them rest round about, according to all that he sware unto their fathers: and there stood not a man of all their enemies before them; tlie Lord delivered all their enemies into their hand. 45. There failed not aught of any good thing which the Lord had spoken unto the house of Israel; all came to pass.

We have here the conclusion of this whole matter, the foregoing history summed up, and, to make it appear the more bright, compared with the promise, of which it was the full accomplishment. God's word and his works mutually illustrate each other. The performance makes the promise appear very true, and the promise makes the performance appear very kind.

1. God had promised to give the seed of Abraham the land of Canaan for a possession, and now at last he performed that promise, 7'. 43. they possessed it, and dwelt therein. Though they had often forfeited the benefit of that promise, and God had long delayed the performance of it, vet, at last, all difficulties were concjuered, and Canaan was their own. And tlie promise of the hea\ cnly Canaan is as sure to :dl God's spiritual Israel, for it is the promise of him that cannot lie.

2. God had promised to ci\e them rest in ihal land, and ww they h;id rest round about. Rest from the fatigues of their tra\ el through the wilderness, which tedious march, perhaps, was long

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fn their bones; rest from their wars in Canaan, and the iiisults which their enemies there had at first cftered them. They now dwelt, not or.ly in habitations of their own, but those, quiet and peaceable ones; though therew ere Canaanites that i emained, yet none that had either strength or spirit to attack them, or so much as to give them an alurm. This rest continued, till they by their own sin and folly put thorns into their-own beds, and their own eyes.

3. Ciod had promised to give them victory and buccess in their wars, and this jjromise likewise was fulfilled, there stood not a man before them, v. 44. They had the better in every battle, and which way soever they turned their forces, they prospered. It is true, there were Canaanites now remaining in many parts of the land, and such as afterward made liead against them, and became very formidable. But, (1.) As to the present remains ot the Canaanites, they were no contradiction to the promise, for (iod held said he would not drive tliem out all at once, but by little and little, Exod. 23. 30. They had now as much in their full possession as they had occasion for, and as they had hands to manage; so that the Canaanites only kept possession of some of the less cultivated parts of the country against the beasts of the field, till Israel, in process of time, siiould become numerous enough to replenish them, (2.) As to the after-prevalency of the Cana mites, that was purely the effect of Israel's cowardice and slothfulness, and the punishment of their sinful inclination to the idolatries and other abominations of the heathen, which the Lord would have cast out before them, but they harboured and indulged them.

So that the foundation of God stands sure: Israel's experience of God's fidelity is here upon record, and is an acquittance under their hands to the honour of God, the vindication of his promise which had been so often distrusted, and the encouragement of all believers to the end of the world. There failed not anij ^ood thing, no, nor aught of any good thing, (so full is it expressed,) which the Lord had sfioken unto the house of Israel, but in due time all came to pass, v. 45. Such an acknowledgment us this, here subscribed by Joshua, in the name of all Israel, we afterward find made by Solomon, and all Israel did in effect say amen to it, 1 Kings 8. 56. I'he inviolable truth of God's promise, and the performance of it to the utmost, is what all the saints have been ready to bear their testimony to; and if in any thing it has seemed to come short, they have been as ready to own that they themselves must bear all the blame.

CHAP. XXH.

Many particular things we have read concerning the two tribes and a half, tiiough nothing separated them from the rest of the tribes except the river Jordan, and this chapter is wholly concernina- them. I. Joshua's dismission of the militia of those tribes from the camp of Israel, in which they had served as auxiliaries during all the wars of Canaan, and their return thereupon to their own country, V. 1. .9. II. The altar they built on the borders of Jordan, in token of their communion uith the land of Israel, v. 10. III. The offence which the rest of the tribes took at this altar, and the message they sent thereupon, V. 11. .20. IV. The apology which the two tribes and a half made for what they had done, V. 21. .29. V. The satisfaction which their apology gave to the rest of the tribes, v. 30. .34. And (which is strange) whereas in most differences that happen, there is a fault on both sides, on this there was fault on no side; none (for aught that appears) were to be blamed, but all to be praised.

THEN Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh, 2. And said tmto them, Ye have keot all that Moses the servant of the

Lord commanded you, and have oU'^ycc my voice in all that I commanded you: 3 V e have not left your brethren these man} days unto this day, but have kept the charge oi" the commandment of the Lord your God. 4. And now the Lord your God hath given rest unto your brethren, as he promised them: therefore now return ye, and get you unto your tents, and unto the land of your possession, v^'hich Moses the servant of the Lord gave you on the other side Jordan. 5. But take diligent heed to do the commandment and the law, which Moses the servant of the Lord charged you, to love the Lord your God, and to walk in all his ways, and to keep his commandments, and to cleave unto him, and to serve him with all your heart and with all your soul. 6. So Joshua blessed thrm, and s(;nt tliem away: and they went unto theii tents. 7. Now, to the o/zehalf of the tribe oi Manasseh Moses had ^wewpossession in Ba shan;biit untothe o/Aer half thereof gave Joshua among their brethren on this side Jordan westward. And when Joshua sent them away also unto their tents, then he blessed them; 8. And he spake unto them, saying, Return with much riches imto your tents, and with very much cattle, with silver, and with gold, and with brass, and with iron, and with very much raiment: divide the spoil of your enemies with your brethren. 9. And the children of ]leuben, and tlie children of Gad, and the half tribe of Manasseh, returned, and departed from the children of Israel out of Shiloh, which is in the land of Canaan, to go unto the country of Gilead, to the land of their possession, whereof they were possessed, according to the word of the Lord by the hand oi Moses.

The war being ended, and ended gloriously, Joshua, as a prudent general, disbands his army, who never designed to make war their trade, aiid sends them home to enjoy what they had conquered, and to beat their swords into ploughshares, and their spears into pruning-hooks; and, particularly, the forces of these separate tribes, who had received their inheritance on the other side Jordan from Moses, upon this condition, that their men of war should assist the other tribes in the conquest of Canaan, which they promised to do, Numb. 32. 32. and renewed the promise of Joshua at the opening of the cimpaign. Josh. 1. 16. And now that they had performed their bargain, Joshua publicly and solemnly in Shiloh gives them their discharge. Whether this was done, as it was])!aced, not till after the land was divided, as some think, (r whether after the war was ended, and before the di\ ision was made, as others think, (because there was no need of their assistance in dixiding the land, but only in conquering it, nor were there any of their tribes employed as commissioners in that affair, but only of the other ten. Numb. 34. 18, 8cc.) this is II certahi, it was not done till after Shiloh was made

ys

JOSHUA, XXII.

U\e head-quarters, v. 2. and the land was begun to be divided before thev removed from Gilgal, ch, 14. 6.

It is probable that this army of Reubenites and (iaditcs, which had led the van in all the wars of Canaan, had sometimes, in the intervals of action, , and when the rest of the army retired into winter-quarters, some of them, at least, made a step over Jordan, for it was not far, to visit their families, and *.) look after their private affairs, and perhaps tarried at home, and sent others in their room more serviceable; but still these two tribes and a half had their quota of troops ready, forty thousand in all, which, whenever there was occasion, rendered themselves at their respective posts, and now attended in a body to receive their discharge. Though t'leir affection to their families, and concern for then- affairs, could not but make them, after so long absence, very desirous to return, yet, like good soldiers, they would not move till they had orders from their general. So though our heavenly Father's house above be never so desirable, (it is Bishop Hall's allusion,) yet must we stay on earth till our warfare be accomplished, wait for a due discharge, and not anticipate the time of our removal.

I. Joshua dismisses them to the land of their pos-sesnion, v. 4. They that were first in the assignment nf their lot, were last in the enjoyment of it; they got the start of their brethren in title, but their brethren were before them in full possession; so the last shall be first, and the first last, that there may be something of equality.

II. He dismisses tliem with their pay; for who goes a warfare at his own charge? v. 8, Returri 7vnh much riches unto your tents. Though all the land they had helped to conquer, was to go to the other tribes, yet they should ha\e their share of the plunder, and had so, and that was all the pay that any of the soldiers expected; f a- the wars of Canaan bore their own charges. "Go," says Joshua, "go Iv^me to your tents," that is, '• your houses," which he c ills imts, bee luse they had been so much used to tents in the wilderness; and indeed the strongest and stateliest hcmses in this world are to be looked upon but as tents, mean and moveable in comparison with our house above. "Go home ivith much riches, not only cattle, the spoil of the country, but silver and gold, the plunder of the cities, and," 1. "Let your brethren whom you leave behind, have your good word, who have allowed you your share in full, though the land is entirely their's, and have not offered t) make any di'awback. Do not say that you are losers by us." 2. "Let your brethren whom you go to, who abode by the stuff, have some share of the spoil. Divide the sfioil with your brethren, as that was di^ ided, which was taken in the war with Mid'an, Numb. 31. 27. Let your brethren that ha\ e wanted you all this while, be the better for you when you come home."

III. He dismisses them with a very honourable character. Though their ser\ ice was a due debt, and the performance of a promise, and they liad done no more than was their duty to do, yet he highly commends them; not only gives them up their bonds, as it were, now that they had fulfilled the condition, but applauds their good services. Though it was by the favour of God and his power, that Israel got possession of this land, and he must have all the glory, yet Joshua thought there was a thankful acknowledgment due to their brethren who assisted them, and whose sword and bow were employed for them. God must be chiefly eyed in our praises, yet instioimcnts must not be altogether o^•erlooked. He here commends them, 1. For the readiness of their obedience to their commanders, t'. '2. When Moses was gone, they remembered and observed the charge he had given them; and all the

orders which Joshua, as general of the forces, had issued out, they had carefully obeyed, went, and came, and did, as he appointed. Matt. 8. 9. It is as much as any thing the soldier's praise, to observe the word of command. 2. For the constancy of their affection, and adherence to their brethren, Ye have not left them these many days. How many days, he does not say, nor can we gather it for certain from any other place. Calvisius and others of the best chronologers compute, that the conquering and dividing the land was the work of about six or seven years, and so long, these separate tribes attended their camp, and did them the best service they could. Note, It will be the honour of those that have espoused the cause of God's Israel, and twisted interests with them, to adhere to them, and never to leave them till God has given them rest, and then they shall rest with them. 3. For the faithfulness of their obedience to the divine law. They had not only done their duty to Joshua and Israel, but, which was best of all, they had made conscience of their duty to God, Ye have kept the charge; or, as the word is. Ye have kept the keeping, that is, "Ye have carefully and circumspectly kept the commandment of the Lord your God; not only in this particular instance of continuing in the service of Israel to the end of the war, but, in general, you have kept up religion in your part of the camp, a rare and excellent thing among soldiers, and where it is worthy to be praised."

IV. He dismisses them with good counsel, not to cultivate their ground, foi-tify their cities, and now that their hands were inured to war and victory, to invade their neighbours, and so enlarge their own territories, but to keep up serious godliness among them in the power of it. They were not politic but pious instructions that he gave them, v. 5. In general, to take diligent heed to do the cortimandment and the law. They that have the commandment have it in vain, unless they do the commandment; and it will not be done aright, (so apt are we to turn aside, and so industrious are our spiritual enemies to turn us aside,) unless we take heed, diligent heed. In particular, to love the Lord our God, as the best of beings, and the best of friends, and as far as that principle rules in the heart, and is the spring of its pulses, there will be a constant care and sincere endeavour to ivalk in his ways, in all his ways, even those that are narrow and up hill, in every particular instance, and in all manner of conversation to keep his commandments; and at all times, and in all conditions, with purpose of heart to cleave unto him, and to serve him and his honour, and the interests of his kingdom among men, with all our heart, and with all our soul. What good counsel was here given to them, is given to us all; (iod give us grace to take it!

V. He dismisses them with a blessing, v. 6. particularly the half tribe of Manasseh, to which Joshua, as an Ephraimite, was somewhat nearer akin than to the other two, and who, perliaps, were the more loath to depart, because they left one half of their own tribe behind them, and therefore, bidding often farewell, and lingering behind, had a second dismission and blessing, v. 7. Joshua not only prayed for them as a friend, but blessed them as a father in the name of the Lord, recommending them, their families and affairs, to the grace of God. Some, by the blessing Joshua gave them, understand the presents he made them, in recompense of their services; but Joshua being a prophet, and having given them one part of a prophet's reward, in the instructions he gave them, v. 5. no doubt, we must understand this of the other, even the prayers he made for them, as one having authority, and as God's vicegerent.

Being thus dismissed, they returned to the lana

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of their /lossession in a body, v. 9. ferry-boats being, it is likely, provided for their repassing Jordan. Though masters of families may have occasion to be absent, long absent, from their families sometimes, yet, when their business abroad is finished, they must remember home is their place, from which they ought not to wander as a bird from her nest.

10. And when they came unto the bor-. ders of Jordan, that are in the land of Canaan, the children of Reuben, and the children of Gad, and the half tribe of Manasseh, built there an altar by Jordan, a great altar to see to. 11. And the children of Israel heard say. Behold, the children of Reuben, and the children of Gad, and the half tribe of Manasseh, have built an altar over against the land of Canaan, in the borders of Jordan, at the passage of the children of Israel. 12. And when the children of Israel heard of it, the whole congregation of the children of Israel gathered themselves together at Shiloh, to go up to war against them. 13. x\nd the children of Israel sent unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, into the land of Gilead, Phinehas, the son of Ele-azar the priest; 14. And with him ten princes, of each chief house a prince throughout all the tribes of Israel; and each one was a head of the house of their fathers among the thousands of Israel. 15. And they came unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, unto the land of Gilead ; and they spake with them, saying, IG. Thus saith the whole congregation of the Lord, What trespass is this that ye have committed against the God of Israel, to turn away this day from following the Lord, in that ye have builded you an altar, that ye might rebel this day against the Lord ? 17. Is the iniquity of Peor too little for us, from which we are not cleansed until this day, although there was a plague in the congregation of the Lord, 18. But that ye must turn away this day from following the Lord? and it will be, seeing ye rebel to-day against the Lord, that to-morrow he will be wroth with the whole congregation of Israel. 19. Notwithstanding, if the land of your possession he unclean, then pass ye over unto the land of the possession of the Lord, wherein the Lord's tabernacle dwelleth, and take possession among us: but rebel not against the Lord, nor rebel against us, in building you an altar, besides the altar of the Lord our God. 20. Did not Achan the son of Zerah commit a trespass in the accursed thing, and wrath fell on all the congregation of Israel ? and that man perished not alone in his iniquitv.

Vol. II.— M

Here is,

I. The pious care of the separated tribes to keep their hold of Canaan's religion, then when they were leaving Canaan's land, that they might not be as the sons of the stranger, utterly sefiarated from God's fieofile, Isa. 56. 3. In order to this, they built a great altar on the borders of Jordan, to be a witness for them that they were Israelites, and as such, /mrta/cers of the altar o/the Lord, 1 Cor. 10. 18. When they came to Jordan, v. 10. they did not consult how to preserve the remembrance of their own exploits in the wars of Canaan, and the services they had done thcii- brethren, by erecting a monument to the immortal honour of the two tribes and a half. But their relation to the church of God, together with their interest in the communion of saints, is that which they are solicitous to preserve and perpetuate the proofs and evidences of; and therefore, without delay, when the thing was first proposed by some among them, who, though glad to think that they were going toward home, were sorry to think that they were going from the altai of God, immediately they erected this altar, which served as a bridge to keep up their fellowship with the other tribes in the things of God. Some think they built this altar on the Canaan-side of Jordan, in the lot of Benjamin, that looking over the river, they might see the figure of the altar at Shiloh, when they could not conveniently go to it; but it is more likely that they built it on their own side of the water, for what had they to do to build upon another man's land without his consent? And it is said to be over-against the land of Canaan, nor would there have been any cause of suspecting it designed for sacrifice, if they had not built it among themselves.

This altar was very innocently and honestly designed, but it had been well, if, since it had in it an appearance of evil, and might be an occasion of offence to their brethren, they had consulted the oracle of God about it before they did it; or at least acquainted their brethren with tjieir purpose, and given them the same explication of their altar before, to pre\ent their jealousy, which they did after, to remove it. Their zeal was commendable, but it ought to have been guided with discretion; there was no need to hasten the building of an altar for the pui-pose they intended this, but they might have taken time to consider and take advice; yet, when their sincerity was made to appear, we do not fiild that they were blamed for their rashness; God does, and men should, overlook the weakness of an h( n-est zeal.

II. The holy jealousy of the other tribes for the honour of God, and his altar at Shiloh. Notice was immediately brought to the princes of Israel of the setting up this altar, t. 11. And they, knowing how strict and severe that law was, which required them to offer all their sacrifices in the place whicli God should choose, and not elsewhere, Deut. 12. 5, 7. were soon apprehensive, that the getting up of another altar, was an affront to the choice which God had lately made of a place to put his name in, and had a direct tendency to the worship of some other God.

Now, 1. Their suspicion was very excusable, for it must be confessed, X.\\q rhm^ firima facie — atjiriit sight, looked ill, and seemed to shadow forth a design to set up and maintain a competitor with the altar at Shiloh. It was no strained inuendo, from the building an altar, to infer an intention to offer sacrifice upon it, and that might introduce idolatry, and end in a total apostasy from the faith and worship of the God of Israel. So great a matter might this fire kindle. God is jealous for his own institutions, and therefore we should be so too, and afraid of every thing that looks like, or leads to, idolatry.

JOSHUA, XXII.

2. Their zeal, upon this suspicion, was very commendable, V. 12. When they apprehended that these tribes, which by the river Jordan were sepa-r.ited from them, were separating themselves from God, they took it as the greatest injury that could be done to themselves, and showed a readiness, if it were necessary, to put their lives in their hands, in defence of the altar of God, and to take up arms for the chastising and reducing of these rebels, and to prevent the spreading of tlie infection, if no gentle methods would serve, by cutting off from their body the gangrened member. They all gathered together, and Shiloh was the place of their rendezvous, bec.iuse it was in defence of the divine charter lately granted to that place, that they now appeared; their resolution was as became a kingdom of priests, who, being devoted to God and his service, did not acknowledge their brethren, nor knoiv their onvn children, Deut. 33. 9. They would immediately go iifi to war agaiiiHt them, if it ap])cared they were revolted from God, and in rebellion against him: though they were bo7ie of their bone, had been com-fianions with them in tribulation in tiie wilderness, and serviceable to them in the wars of Canaan; yet if they turn to serve other gods, they will treat them as enemies, not as sons of Israel, but as children of whoredoms, for so God had appointed, Deut. 13. 12, &c. Tliey had but lately sheathed their swords, and retired from the perils and fatigues of war to the rest God had given them, and yet they are willing to begin a new war, rather than be any way wanting in their duty to restrain, repress, and revenge idolatry, and every step towards It. A brave resolution, and Avhich shows them hearty for their religion, and, we hope careful and diligent in tlie practice of it themselves. Corruptions in religion are best dealt witli at first, before they get a head, and plead prescription.

3. Their prudence in prosecution of this zealous resolution, is no less commendable. God had appointed tlicm in cases of this nature, to in(juire and make search, Deut. 13. 14. that they might not wrong their Ijrethren under pretence of righting tlieir religion; accordingly, they resolve here not to send forth their armies to wage war, till they had first sent their ambassadors to inquire into the merits of the cause, and these men of the first rank, one out of each tribe, and Phinehas at the head of them to be their spokesman, v. 13, 14. Thus was their zccd for Godtempccd, guided, and governed by the meekness of tvisdom. He that knows all tilings, and hates al! evil things, would not punish tlie worst of criminals, but he would first go down and see. Gen. 18. 21. Many an unhappy strife would be prevented, or soon taken up, by an im-p.irtial and fivourable inquiry into that which is the matter of the offence. The I'ectifying of mistakes and misunderstandings, and the setting of misconstrued words and actions in a true light, would be the most effectual way to accommodate both private and public quarrels, and bring them to a happy period.

4. The ambassadors' management of this matter came fully up to the sense and spirit of the congregation concerning it, and bespeaks much both of zeal and prudence.

(1.) The charge they draw up against their brethren, is indeed very liigli, and admits no other excuse than that it was in their zeal foi- the honour of God, and was now intended to justify the resentments of the congregation at Shiloh, and to awaken the supposed delinquents to clear themselves, otherwise they might have suspected their judgment, or mollified it at least, and not have taken it for granted, as they do here, v. 16. that the building of this altar was a trespass against the God of Israel, and a trespass, no less heinous than the re-

volt of soldiers from their captain, fto turn from following the Lord,) and the rebi'llion of suljjects against their sovereign (that ye might rebel this day against the Lord.) Hard words! It is well they were not able to make good their chaige. Let not innocency think it strange to be thus misrepresented and accused; they laid to my charge things that I knew not.

(2.) The aggravation of the crime charged upon their brethren, is somewhcit fir-fe/ched, v. 17. Is the iniquity of Peor too Utile for us? Probably, that is mentioned, because Phinehas, the first commissioner in this treaty, had signalized himself in that matter. Numb. 25. 7. and because we may suppose they were now about the very place in which that iniquity was committed on the other side Jordan. It is good to rec< llect and improve those instances of the wrath of God, revealed from heaven against the ungodliness and uririghteousness of men, which have fallen out in our own time, and which we ourselves have been eye-witnesses of. He reminds them of the iniquity of Peor, [1.] As a very great sin, and very provoking to God. The building of this altar seemed but a Small matter, but it might lead to iniquity as bad as that of Peor, and therefore must be crushed in its first rise. Note, The remembrance of great sinscommittedformerly, should engage us to stand upon our guard against the least occasions and beginnings of sin: for tlie way of sin is down hill. [2.] As a sin that the whole congregation had smarted for; There was a plague in the congregation of the Lord, of which, in one day, there died no less than twenty-four thousand; was not that enough for ever to warn you against idolatry } What, will ycu bring upon yourselves another plague.'' Are you so mad upon an idolatrous altar, that you will run yourselves thus upon the sword's point of God's judgments!* Does not our camp still feel from that sin, and the punishment of it.'' We are not cleansed from it unto this day; there are remaining sparks," First, "Of the infection of that sin; some among us so inclined to idolatry, that if yoti set up another altar, they will soon take occasion from that, whether you intend it or no, to worship ariother god." Seco7idly, "Of the wrath of God against us for that sin: we have reason to fear, that if we provoke God by another sin to visit, he will remember against us the iniquity of Peor, as he threatened to do that of the golden calf, Exod. 32. 34. And dare you wake the sleeping lion of divine vengeance?" Note, It is a foolish and dangerous thing for people to think their former sins Httle, too little for them, as those do who add sin to sin, and so treasure ufi wrath against the day of wrath. Let therefore the time past suffice, 1 Pet. 4. 3.

(3.) The reason they give for their concerning themselves so warmly in this matter, is \ ery sufficient; they were obliged to it, in their own necessary defence, by the law cf self-preservation; "for if you revolt from God to-day, who knows, but tomorrow, his judgments may break in upon the whole congregation, v. 18. as in the case of Achan, V. 20. He sinned, and we all smarted fin- it, by which we should receive insti-uction, and from what God did then, infer what we may do, and fear what he will do, if we do not witness against your sin, who are so many, and ])unish it.-"' Note, The conservators of the public peace are obliged, in justice to the common safety, to use their ]).nver for the restraining and so suppressing of vice and ])rofane-ness, lest, if it be connived at, the sin thereby become national, and bring God's judgments upon the community. Nay, We are all concerned therefore to reprove our neighbour wlien he does amiss, lest we bear sin for him. Lev. 19. 17.

(4.) The offer they make is v ery fair and kind, V. 19. that if they thought the land of their pos-

JOSHUA, XXII.

01

session unclean for want of an altar, and therefore could not be easy without one, rather than they should set up another in competition with that of Shiloh, they should be welcome to come back to the land where the Lord^s tabernacle ivas, and settle there, and they would very willingly straiten themselves to make room for them. By this they showed a sincere and truly pious zeal against schism, that rather than their brethren should have any occasion to set up a separate altar, though their pretence for it, as here supposed, was very weak, and grounded upon a great mistake, jet they were willing to part with a considerable share of the land which God himself had by the lot assigned them, to comprehend them and take them in among them. This was the spirit of Isi'aelites indeed.

21. Then the children of Reuben, and tlie children of Gad, and the half tribe of Manasseb, answered and said unto the heads of the thousands of Israel, 22. The Lord God of gods, the Lord God of gods, he knoweth, and Israel he shall know; if it be in rebellion, or if in transgression against the Lord, (save us not this day,) 23. That we have built us an altar to turn from following the Lord, or if to offer thereon burnt-offering or meat-offering, or if to offer peace-offerings thereon, let the Lord himself require it; 21. And if we have not rather done it for fear of this thing, sa}'ing, In time to come your children might speak unto our children, saying. What have you to do with the Lord God of Israel ? 25. For the Lord hath made Jordan a border between us and you; ye children of Reuben, and children of Gad, ye have no part in the Lord : so shall your children make our children cease from fearing the Lord. 26. Therefore we said. Let us now prepare to build us an altar, not for burnt-offering, nor for sacrifice: 27. But that it mai/ he a witness between us and you, and our generations after us, that we might do the service of the Lord before him with our burnt-offerings, and with our sacrifices, and with our peace-offerings ; that your children may not say to our children in time to come, Ye have no part in tiie Lord. 28. Therefore said we, that it shall be, when they should so say to us, or to our generations in time to come, that we may say again, Behold the pattern of the altar of the Lord, which our fathers made, not for burnt-offerings, nor for sacrifices; but it is a witness between us and you. 29. God forbid that we should rebel against the Lord, and turn this day from following the Lord, to build an altar for burnt-offerings, for meat-offerings, or for sacrifices, besides the altar of the Lord our God that is before his tabernacle.

We may suppose there was a general convention called cf the princes and great men of the separate tribes, to give audience to these ambassadors; or

perhaps, the army, as it came home, were still encamped together in a body, and not yet dispersed; however it was, there were enough to represent the two tribes and a half, and to give their sense.

Their reply to the warm remonstrance of the ten tribes is very fair and ingenuous. Tliey do not retort their charge, upbraid them with the injustice and unkindness of their threatenings, or re-proacli them for tUeir rash and hasty t cnsui'es; but give them th-.t soft answer which turns away wrath, avoiding all those grievoim words which atir up anger; they demur not to vheir jurisdiction, nor plead that they were not accnuntab'e to them for what tliey had done, nc r bid them m nd their own business; but, by a free and ojien declaration of their sincete intention in wliat they did, free themselves from the imputation they were under, and set tl\emselvcs right in the opinion of tlieir brethren; to do which they only needed to state the case, and put the matter in a true light.

I. They solemnly protest against any design to use this altar for sacrifice or offering, and therefore were far from setting it up in competition with the altar at Shiloh, or from entertaining the least thought of deserting that. They had indeed set up that which had the shape and tashion of an altar, but they had not dedicated it to a religious use, had had no solemnity of its consecration, and therefore ought not to be charged with a design to put it to any such use. To gain credit to this protestation, here is,

1. A solemn appeal to God concerning it, with which they begin their defence, intending thereby to give glory to God first, and then to give satisfaction to their brethren, v. 22.

(1.) A profound awe and reverence of God are expressed in theybrm of their appeal; 77;e Lord God of gods, the I^ord God of gods, lie kriows. Or, as it might be read somewhat closer to tlie original, 7he (^od of gods, Jehovah, the God of gods, Jehovah, he kjtows; which bespeaks his self-existence and self-sufficiency, he is Jehovah, and has sovereignty and supremacy over all beings and powers v. hatsoever, even those that ai'e called gods, or that are worshipped. This Ijrief confession of their faith would help to obviate and remove their brethren's suspicion of them, as if tliey intended to desert the God of Israel, and worship other gods: how could they entertain such a thought, who believed him to be God over all? Let us learn hence always to speak of God with reverence and seriousness, and to mention his name with a solemn j^ause. Those who make their appeals to heaven with a slight, careless, " God knows!" have reason to fear lest they take his name in vain, for it is very unlike this here.

(2.) It is a great confidence of their own integrity, which they express in the matter of their appeaL They refer the controversy to the Grd of gods, whose judgment, we are sure, is according to truth, such as the guilty have reason to dread, and the upright to rejoice in. " -//'it be in rebellion or transgression that we have built this altar, to confront the altar of the Lord at Shiloh, to make a party, or to set up any new gods or worships;" [1.] "He knows it, V. 22. for he is perfectly acquainted with the thoughts and intents of the heart, and ])articu-larly with all inclinations to idolatry, Ps. 44. 20, 21. that is in a particular manner before him, we believe he knows it, and we cannot by any arts conceal it from him." [2.] " Let him require it, as we know he will, for he is a jealous God." Nothing but a clear conscience would have thus imprecated divine justice to avenge the rebellion, if there had been any. Note, First, In every thing we do in re-I ligion, it highly concerns us to appr. ve ourselves to 1 God in our integrity therein, remembering that he

JOSHUA, XXll.

knows the heart. Secondly, When we fall under the censures of men, it is very comfortable to be able with a humble confidence to appeal to God concerning our sincerity. See 1 Cor. 4. 3, 4.

2. A sober apology presented to their brethren. Israel, he shall know. Though the record on high, and the witness in our bosoms, are principally to be made sure for us, yet there is a satisfaction besides, which we owe to our brethren, who doubt concerning our integrity, and which we should be ready to give with meekness and fear. . If our sincerity be known to God, we should study likewise to let others know it by its fruits, especially those, who, though they mistake us, yet show a zeal for the glory of God, as the ten tribes here did.

3. A serious abjuration or renunciation of the design which they were suspected to be guilty of. With this they conclude their defence, v. 29. "God forbid that we should rebel against the Lord, as we own we should, if we had set up this altar for bumt-ofFerings; no, we abhor the thought of it We have as great a value and veneration for the altar of the Lord at Shiloh, as any of the tribes of Israel have, and are as firmly resolved to adhere to it, and constantly to attend it; we have the same concern that you have for the purity of God's worship, and the unity of his church; far be it, far be it from us, to think of turning away from following God."

II. They fully explain their true intent and meaning in building this altar; and we have all the reason in the world to believe that it is a true representation of their design, and not advanced now to palliate it afterwai-d; as we have reason to think that these same persons meant very honestly, when they petitioned to have their lot on that side Jordan, though then also it was their unhappiness to be misunderstood even by Moses himself.

In their vindication they make it out, that the building of this altar was so far from being a step toward a separation from their brethren, and from the altar of the Lord at Shiloh, that, on the contrary, it was really designed for a pledge and preser-vitive of their communion with their brethren, and with the altar of God, and a token of their resolution to do the service of the Lord before him, v. 27. and to continue to do so.

1. They ga\ e an account of the fears they had, lest in process of time, their posterity, being seated at S!ich a distance from the tabernacle, should be looked upon and treated as strangers to the commonwealth of Israel, V. 24. it was for fear of this thing, and the word signifies a great perplexity and solicitude of mind which they were in, until they eased themseh es by this expedient. As they were returning home, (and we may suppose it was not thought of before, else they would have made Joshua acquainted with their purpose,) some of them in dicourse started this matter, and the rest took the hint, and represented to themsehes and one another, a very melancholy prospect of what , might, probably, happen in after-ages, that their j children would be looked upon by the other tribes ; as having no interest in the altar of God, and the sacrifices there offered. Now indeed they were owned as brethren, and were as welcome at the tabernacle as any other of the tribes; but what if their cliildren after them should be disowned? They by reason of their distance, and the interposition of Jordan, which it was not easy at all times to pass and repass, could not be so numerous and constant in their attendance on the three yearly feasts as the other tribes to make a continual claim to the privileges of Israelites, and would therefore be looked upon as inconsiderable members of their church, and by degrees would be rejected as not members of it at all, so shall your children, (who in their pride will be apt to monopolize the privileges of the

altar,) make our children (who perhaps will not be so careful as they ought to be to keep hold of those privileges) cease from fearing- the Lord. Note, (1.) They that are cut off from public ordinances, are likely to lose all religion, and will by degrees ^ase fi-om fearing the Lord. Though the form and profession of godliness are kept up by many without the life and power of it, yet the life and power of it will not long be kept up without the form and profession of it. You take away grace, if you take away the means of grace. (2.) They who have themselves found the comfort and benefit of God's ordinances, cannot but desire to preserve and perpetuate the entail of them upon their seed, and use all possible precautions that their children after them may not be made to cease from following the Lord, or be looked upon as havmg no part in him.

2. The project they had to prevent this, v. 26-• 28. "Therefore to secure an interest in the altar of God to those who shall come after us, and to prove their title to it, ive said, Let us build an altar, to be a witness between us and you." That having this copy of the altar in their custody, it might be produced as an evidence of their right to the privileges of the original. Every one that saw this altar, and observed it was never used for sacrifice and offering, would inquire what was the meaning of it, and this answer would be given to that inquiry, that it was built by those separate tribes, in token of their communion with their brethren, and their joint-interest with them in the altar of the Lord. Christ is the great Altar that sanctifies every gift; the best evidence of our interest in him will be the pattern of his Spirit in our hearts, and our conformity to him: if we can produce that, it will be testimony for us, that we have a part in the Lord, and an earnest for our perse\ erance in following him.

30. And when Phinehas the priest, and the princes of the congregation, and heads of the thousands of Israel which were with him, heard the words that the children of Reuben and the children of Gad, and the children of Manasseh, spake, it pleased them. 31. And Phinehas the son of Elea-zar the priest said unto the children of Reuben, and to the children of Gad, and to the children of Manasseh, This day we perceive that the Lord is among us, because ye have not committed this trespass against the Lord : now ye have delivered the children of Israel out of the hand of the Lord. 32. And Phinehas the son of Elea zar the priest, and the princes, returned from the children of Reuben, and from the children of Gad, out of the land of Gilead, unto the land of Canaan, to the children of Israel, and brought them word again. 33. And the thing pleased the children of Israel; and the children of Israel blessed God, and did not intend to go up against them in battle, to destroy the land wherein the children of Reuben and Gad dwelt. 34. And the children of Reuben, and the children of Gad, called the altar Ed : for it shall be a witness between us that the Lord is God.

We have here the good issue of this controversy, which, if there had not been on both sides a disposition to peace, as there was on both sides a zeal for

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(Jod, might have been of ill consequence; for quarrels about religion, for want of wisdom and love, often prove the most fiei'ce and most difficult to be tiiken up. But these contending parties, when the matter was fairly stated and argued, were so happy as to undei'stand one another very well, and so the difference was presently compromised.

1. The ambassadors' were exceedingly pleased, when the separate tribes had given in a protestation of the innocency of their intentions in building this altar. (1.) The ambassadors did not call in question their sincerity in that protestation, did not s ly, " You tell us you design it not for sacrifice and offering, but who can believe you? What security will you give us that it shall never be so used? ' No, charity believes all things, ho/ies all things, believes and hopes the best, and is very loath to give the lie to any.

(2.) They did not upbraid them with the rashness and unadvisedness of this action; did not tell them, " If you would do such a thing, and with this good intention, yet you might have had that respect for Joshua and Eleazar, as to have advised with them, or at least have made them acquainted with it, and so have saved the trouble and expense of this embassy." But a little want of consideration and good manners should be excused and overlooked in those who, we have reason to think, mean honestly. (3.) Much less did they go about to fish for evidence to make out their charge, because they had once exhibited it, but were glad to have their mistake rectified, and were not at all ashamed to own it. Proud and peevish spirits, when they have past an unjust censure upon their brethren, though ne\er so much convincing evidence be brought of the injustice of it, will stand to it, and can by no means be persuaded to retract it. These ambassadors were not so prejudiced; their brethren's vindication pleased them, V. 30. They looked upon their innocency as a token of God's presence, v. 31. especially when they found what was done, was so far from being an indication of their growing cool to the altar of God, that, on the conti-ary, it was a fruit of their zealous affection to it; Ye have delivered the children of Israel out of the hand of the Lord, that is, "You have not, as we feared, delivered them into the hand of the Lord, or exposed them to his judgments, by the trespass we were jealous of."

2. The congregation was abundantly satisfied, when their ambassadors reported to them their Iirethren's apology for what they had done. It should seem, they staid together, at least by their representatives, until they heard the issue, v. 32. And when they understood the truth of the matter, it pleased them, v. 33. and they blessed God. Note, Our brethren's constancy in religion, their 7,eal for the power of godliness, and their keeping the unity of the S/iirit in faith and love, notwithstanding the jealousies conceived of them as breaking the unity of the church, are things which we should be very glad to be satisfied of, and should make the matter both of our rejoicing and of our thanksgiving; let God have the glory of it, and let us take the comfort of it. Being thus' satisfied, they laid down their arms immediately, and were so far from any thoughts of prosecuting the war they had been meditating against their brethren, that we may suppose them wishing for the next feast, when they should meet them at Shiloh.

3. The separate tribes were gratified, and since they had a mind to preserve among them this pattern of the altar of (lod, though there was not likely to be that occasion for it which they fancied, yet Joshua and the princes let them have their humour, and did not give orders for the demolishing of it, though there was as much reason to fear that it might in process of time be an occasion of idolatry.

as there was to hope that ever it might be a preservation from idolatry. Thus did the strong bear the infirmities of the weak. Oniy,care was taken that they having explained the meaning of their altar, that it was intended for no more than a testimony of theit communion with the altar at Shiloh, this explana tion should be recorded, which was done according to the usage of those times, by giving a name to it, signifying so much, v. 34. they called it Ed, a -witness, to that and no more. A witness of the relation they stood in to God and Israel, and of their concurrence with the rest of the tribes in the same common faith, that Jehovah he is God, he and no other. It was a witness to posterity of their care to transmit their religion pure and entire to them, and would be a witness against them if e\ er they should forsake God, and turn from following after him.

CHAP. XXHI.

In this and the following- chapter we have two farewell sermons, which Joshua preached to the people of Israel a little before his death. Had he designed to gratify the curiosity of succeeding ages, he would rather have recorded the method of Israel's settlement in their new conquests, their husbandry, manufactures, trade, customs, courts of justice, and the constitutions of their infant commonwealth, which one would wish to be informed of; but that which he intended in the registers of this book, was, to entail on posterity a sense of religion and their duty to God; and therefore, overlooking these things which are the usual subjects of a common history, he here transmits to his reader the methods he took to persuade Israel to be faithful to their covenant with their God, which might have a good influence on the generations to come who should read those reasonings, as we may hope the^ had on that p-eneration which then hem-d them. In this chapter we have, I. A convention of the states called, v. 1, 2. probably to consult about the common concerns of their land, and to set in order that which, after some years' trial, being left to their prudence, was found wanting. II. Joshua's speech to them at the opening, or perhaps, at the concluding, of the sessions, to hear which was the principal design of their coming together. In it, 1. Joshua reminds them of what God had done for them, v. 3, 4, 9, 14. and what he was ready to do yet further, v. 5, 10. 2. He exhorts them carefully and resolutely to persevere in their auty to God, v. 6, 8, 11. III. He cautions them against all familiarity with their idolatrous inmates, v. 7. IV. He g-ives them fair warning of the fatal consequences of it, if they should revolt from God and turn to idols, v. 12, 13, 13,16. In all which he showed himself zealous for his God, and jealous over Israel with a godly jealousy.

1. A ND it came to pass, a long time af--IM. ter that tfie Lord had given rest unto Israel from all their enemies round about, that Joshua waxed old and stricken in age. 2. And Joshua called for all Israel, and for their elders, and for their heads, and for their judges, and for their officers, and said unto them, I am old and stricken in age: 3. And ye have seen all that the Lord your God hath done unto all these nations because of you: for the Lord your God is he that hath fought for you. 4. Behold, I have divided unto you by lot these nations that remain, to be an inheritance for your tribes, from Jordan, with all the nations that I have cut off, even unto the great sea westward. 5. And the Lord your God, he shall expel them from before you, and drive them from out of your sight; and ye shall possess their land, as the I^ord your God hath promised unto you 6. Be ye

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therefore verv courageous, to keep and to do all that is written in the book of the law of Moses, tiiat ye turn not aside therefrom to the right hand or to the left; 7. That ye come not among these nations, these that remain among you ; neither make mention of the name of their gods, nor cause to swear by them, neither serve them, nor bow yourselves unto them: 8. But cleave unto the Lord your God, as ye have done unto this day. 9. For the Lord hath driven out from before you great nations and strong: but as for you, no man hath been able to stand before you unto this day. 10. One man of you shall chase a thousand : for the Lord your God, he it is that fighteth for you, as he hath promised you.

As to the date of this edict of Joshua's,

I. No mentirn at all is made of the place where this {general assembly was held; some think it was at Timnath-serah, Joshua's own city, where he lived, and whence, being old, Jie could not well remove: but ;t does not appear that he took so much state upon him, therefore it is more probable this meeting was at Shiloh, where the tabernacle of meeting was, and to which place, perhaps, all the males that could, were now come up to worship before the Lord, at one of the three great feasts, which Joshua took the opportunity of, for the delivering of this charge to them.

II. There is only a general mention of the time when this was done. It was lonsf after the Lord had given them rest, but it is not said how long, v. 1. It was, 1. So long as that Israel had time to feel the comforts ot their rest and possessions in Canaan, and to enj ly the advantages of that good land. 2. So long as that Joshua had time to observe which way their danger lav of being corrupted, namely, by their intimicy with the Canaanites, that remained, aganist which he is therefore careful to arm them.

III. The i)ersons to whom Joshua made this speech, to all Israel, e-uen their elders, &c. So it might be read, i'. 2. tliev could not all come within hearmg, but he called for all the elders, that is, the privy-counsellors, which in latter times constituted the great Sanhedrim, the heads of the tribes, that is, the noblemen and gentlemen of their respective countries, the judges learned in the laws, that tried criminals and causes, and gave judgment upon them—and, lastlu, tlie officers or sheriffs, who were intrusted with the execution of those judgments. These Joshua called together, and to them he addressed himself, 1. That they might communicate what he said, or at least the sense and substance of it, to those under them in their respective countries, and so this charge might be dispersed through the whole nation. 2. Because if they would be prevailed with to serve God and cleave to him, they, by their influence on the common people, would keep them right. If great men be good men, they will help to make many good men.

IV. Joshua's circumstances when he gave them this charge; he was old and stricken in age, t. 1. probably, it was in the last year of his life, and he lived to'be one hundred and ten years old, ch. 24. 29. And he himself takes notice of it, in the first words of his discourse, v. 2. when he began to be old, some years ago, God reminded him of it, ch. 13. 1, Tho7i art old. But now that he did himself feel so much of the decavs of age that he needed not to be told of it, he readily speaks of it himself, lam old

and stricken m age. He uses it, 1. As an argument with himself to give them this charge, because being old he could expect to be but a little while with them to advise and instruct them, and therefore (as St. Peter speaks, 2 Pet. 1. 13.) as long as he is in this tabernacle, he will take all opportunities to fiut than in remembrance of their duty, knowing by the increasing infirmities of age, that he must shortly put off this tabernacle, and desirfng that after his decease they might continue as good as they were now. When we see death hastening towards us, that should quicken us to do the work of dfe with all our might. 2. As an argument with them to give heed to what he said. He was old and experienced, and therefore to be the more regarded, for days should speak; he was grown old m their service, and had spent himself for their good, and therefore was to be the more regarded by them. He was old and dying, they would not have him long to preach to them, therefore let them observe what he said now, and lay it up in store for the time to come.

V. The discourse itself, the scope of which is to engage them, if possible, them, and their seed after them, to persevere in the true faith and worship of the God of Israel.

1. He puts them in mind of the great things God had done for them, now in his days, and under his administration, for here he goes no further back. And for the proof of this, he appeals to their own eves, V. 3, " Ye have seen all that the Lord your Ciod hath done, not what I ha\ e done, or what you have done, we were only instruments in God's hand, but what God himself has done by me, and for you." (1.) "Many great and mighty nations (as the rate of nations then went) were driven out from as fine a country as any was <at that time upon the face of the earth, to make room for Israel." "You see what he has done to these nations who were his creatures, the work of his hands, and whom he could have made new creatures, and fit for his service; yet see what destruction he has made of them because of you, V. 3. how he has driven them out from before you, V. 9. as if they were of no account with him, though great and strong in comparison with you." (2.) They were not only driven out, (that they might have been, and yet sent to some other country less rich, to begin a new plantation there, suppose to that wilderness in wl-./ch Israel had wandered so long, and so they had only exchanged seats with them,) but they were trodden down before them; though they held out against them with the greatest obstinacy that could be, yet they were subdued before them, which made the possessing of their land so much the more glorious to Israel, and so much the more illustrious an instance of the power and goodness of the God of Israel, v. 3. " The Lord your God has not only led you, and fed you, and kept you, but he has fought for you as a man of war, by which title he was known among them when he first brought them out of Egypt, Exod. 15. 3. So clear and cheap were all their victories during the course of th*s long war, that no man had been able to stand before them, v. 9. that is, to make head against them, so as either to put them in fear, create them any difficulty, or give any check to the progress of their victorious arms. In every battle they carried the day, and in every siege they carried the city; their loss before Ai was upon a particular occasion, was inconsiderable, and only served to show them on what terms thev stood with God; but otherwise, niever was army crowned with such a constant vminterrupted series of successes, as the armies of Israel were in the wars of Canaan. (3.) They had not only conquered the Ca naanites, but were put in full possessi'm of their land, V. 4, " / haz'e divided to you by lot these na

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tions, both tliose -*-hich are cut off, and those which remain, not only that you may spoil and plunder them, and live at discretion in them for a time, but to be a sure and lasting inheritance for your tribes. You have it not only under your feet, but in your hands."

2. He assures them of God's readiness to carry on, and complete, this glorious work in due time. It is true, some of the Canaanites did yet remain, and in some places were strong and daring, but that should be no disappointment to their expectations; when Israel was so multiplied as to be able to replenish this land, God would expel the Canaanites to the last man, provided Israel would pursue their advantages, and carry on the war against them with vigour, T'. 5, " The Lord your God ivill drive them from out of your sight, so that there shall not be a Canaanite to be seen in the land; and even that part of the country which is yet in their hands, ye shall possess." If it were objected, that, the men of war of the several tribes being dispersed to their respective countries, and the army disbanded, it would be difficult to get them together when there was occasion to renew the war upon the remainder of the Canaanites; in answer to that, he tells them what little need they had to be in care about the numbers of their forces, v. 10, One man of you shall chase a thousand, as Jonathan did, 1 Sam. 14. 13. '* Each tribe may venture for itself, and for the recovery of its own lot, without fearing disadvantage by the disproportion of numbers; for the Lord your God, whose all power is, both to dispirit and to (/wpirit, and who has all creatures at his beck, he it is, that Jii^hteth for you; and how many do you reckon him for?"

3. He hereupon most earnestly charges them to adhere to their duty, to go on and persevere in the good ways of the Lord wherein they were so well set out. He exhorts them,

(1.) To be very courageous, v. 6. " God fighteth for you against your enemies, do you therefore behave yourselves valiantly for him. Keep and do with a firm resolution all that is written in the book of the law." He presses upon them no more than what they were already bound to. "Keep with care, do with diligence, and eye what is written with sincerity."

(2.) To be very cautious. " Take heed of missing it, either on the right hand, or on the left, for there are errors and extremes on both hands. Take heed of running either into a profane neglect of any of God's institutions, or into a superstitious addition of any of your own inventions." They must especially take heed of all approaches toward idolatry, the sin to which they were first inclined, and would be most tempted, v. 7. [1.] They must not acquaint themselves with idolaters, nor come among them to visit them, or be present at any of their feasts or entertainments, for they could not contract any intimacy, or keep up any conversation with them, without danger of infection. [2.] They must not show the least respect to any idol, nor make mention of the name of their Gods, but endeavour to buiy the remembrance of them in perpetual oblivion, that the worship of them may never be revived; let the very name of them be forgotten. " Look upon idols as filthy detestable things, not to be named without the utmost loathing and detestation." The Jews would not suffer their children to name swine's flesh, because it was forbidden, lest the naming of it should occasion their desiring of it; but if they had occasion to speak of it, they must call it, that strange thing. It is.pity, that among christians the names of the heathen gods are so commonly used, and made so familiar as they are, especially in plays and poems: Let these names which have been set up in rivalship with God, be

for ever loathed and lost. [3.] They must not countenance others in showing respect to them. They nmst not only not swear by them themselves, but they must not cause others'to swear by them, which supposes that they must not make any co\ e-nants with idolaters, beci.use they, in the confirming of their covenants, would swear by their idols; ne\ er let Israelites admit such an oath. [4.] They must take heed of these occasions of idolatry, lest by degrees they should arrive at the highest step of it, which was serving false gods, and bowing down to them, against the letter of the second commandment.

(3.) To be very constant, v. 8. Cleave unto the Lord your God, that is, " dehght in him, depend upon him, de\ ote yourseh es to his glory, and continue to do so to the end, as you have done unio this day, ever since you came to Canaan;" for, being willing to make the best of them, he looks not so far back as the iniquity c f Pec r. There might be many things aniiss among them, but they had not forsaken the Lord their God, and it is iri order to insinuate his exhortation to perseverance with the more pleasing power, that he praises them. " Go on and prosper, for the Lord is with you while you are with him." Those that command, should commend; the way to make people better, is, to make the best of them. " You have cleaved to the Lord unto this day, therefore go on to do so, else you lose the praise and recompense of what you ha\ e wrought. Your righteousness will not be mentioned unto you, if you turn from it."

11. Take good heed therefore unto yourselves, that ye love the Lord your God. 12. Else if ye do in any wise go back, and cleave unto the remnant of these nations, even these that remain among you, and shall make marriages with them, and go in unto them, and they to you: 13. Know for a certainty that the Lord your God will no more dri\e out any o/" these nations from before you; but they shall be snares and traps unto you, and scourges in your sides, and thorns in your eyes, until ye perish from off this good land, which the Lord your God hath given you. 14. And, behold, this day I am going the way of all the earth: and ye know in all your hearts, and in all your souls, tliat not one thing hath failed of all the good things which the Lord your God spake concerning you; all are come to pass unto you, and not one thing hath failed thereof. 15. Therefore it shall come to pass, that as all good things are come upon you, which the Lord your God promised you ; so shall the Lord bring upon you all evil things, until he have destroyed you from off this good land which the Lord your God hath given you. 16. When ye have transgressed the covenant of the Lord your God, which he commanded you, and have gone and served other gods, and bowed yourselves to them; then shall the anger of the Lord be kindled against you, and ye shall perish quickly from off the good land which he hath given unto you.

Here,

JOSHUA, XXIV.

I. Joshua directs them what to do, that they might persevere in rehgion, v. 11. Would we cleave to the Lord, and not forsake him, 1. We must always stand upon our guard, for many a precious soul is lost and ruined through carelessness; "Take heed therefoi-e, (aJce good heed to yourselves, to your souls, (so the word is,) that the inward man be kept clean from the pollutions of sin, and closely employed in the service of God. God has given us precious souls, with this charge, " Take good heed to them, keep them with all diligence, above all keepings." 2. What we do in religion, we must do from a principal of love, not by r.onstraint or from a slavish fear of God, but of choice and with delight. " Love the Lord your God, and you will not leave him."

II. He urges God's fidelity to them as an argument why they should be faithful to him, v. 14, "7 am going the way of all the earth, I am old and dying: to die, is to go a journey, a journey to our long home; it is the way of all the earth, the way that all mankind must go, sooner or later. Joshua himself, though so great and good a man, and one that could so ill be spared, cannot be exempted from this common lot. He takes notice of it here, that they might look upon these as his dying words, and regard them accordingly. Or thus, "Iam dying, and leaving you, me ye have not alivays, but if you cleave to the Lord, he will never leave you." Or thus, '* Now that I am near my end, it is proper to look back upon the years that are past; and in the review, I find, and ye yourselves know it in all iiour hearts, and in all your souls, by a full conviction on the clearest evidence, and the thing has made an impression upon you," (that knowledge does us good, which is seated, not in the head only, but in the heart and soul, and with which we are duly affected,) "ye know that not one thing hath failed, of all the good things which the Lord sfiake concerning you;" (and he speaks a great many;) see ch. 21. 45. God had promised them victory, rest, plenty, his tabernacle among them, isfc. and not one thing had failed of all he had promised. "Now," said he, " has God been thus true to you? Be not you false to him." It is the apostle's argument for perseverance, Heb. 10. 23, He isfait/iful that has firomised.

III. He gives them fair warning, what would be the fatal consequences of apostasy, v. 12, 13, 15, 16. " If you go back, know for a certainty it will be vourruin." Observe,

1. How he describes the apostasy which he warns them against. The steps of it would be, x'. 12. growing intimate with idolaters, who would craftily wheedle them, and insinuate themselves mto their acquaintance, now that they were become lords of the country, to serve their own ends. The next step would be intermarrying with them, drawn to it by their artifices, who would be glad to bestow their children upon these wealthy Israelites. And the consequence of that would be, v. 16. serving their gods, (which were pretended to be the ancient deities of the country,) and bowing down to them. Thus the way of sin is down-hill, and those who have fellowship with sinners, cannot avoid having fellowship with sin. This he represents, (1.) As a base and shameful desertion; "it is going back from what you have so well begun," t^. 12. (2.) As a most perfidious breach of promise, v. 16. " It \s a transgi'ession of the covenant of the Lord your God, which he commanded you, and which you yourselves set your hand to." Other sins were transgressions of the law God commanded them, but this was a transgression of the covenant that he commanded them, and amounted to a breach of the relation between God and them, and a forfeiture of all the benefits of the covenant.

2. How he describes the destruction which he warns them of. He tells them, (1.) That these remainders of the Canuanites, if they should harbour them, and indulge them, and join in affinity with them, would be snares and traps to them, both to draw them to sin, (not only to idolatry, but to all immoralities, which would be the ruin, not only of their virtue, but of their wisdom and sense, tVieir spirit and honour,) and also to draw them into foolish bargains, unprofitable projects, and all manner of inconveniences; and having thus by underhand practices decoyed them into one mischief or other, so as to gain advantages against them, they would then act more openly, and be scourges in their sides, and thorns in their eyes, would perhaps kill or drive away their cattle, burn or steal their com, alarm or plunder their houses, and would by all ways possible be vexatious to them: for, whatever pretences of friendship they might make, a Ca-naanite, unless proselyted to the faith and worship of the true God, would in every age hate the very name and sight of an Israelite. See how the punishment would be made to answer the sin, nay, how the sin itself would be the punishment. (2.) That the anger of the Lord would be kindled against them. Their making leagues with the Canaanites, would not only give them the opportunity of doing them a mischief, and be the fostering of snakes in their bosoms, it would likewise provoke God to become their enemy, and would kindle the fire of his displeasure against them. (3.) That all the threat-enings of the word would be fulfilled, as the promises had, for the God of eternal truth is faithful to both, V. 15. " As all good things have come zifion you according to the promise, so long as you have kept close to God, so all evil things will come upon you according to the threatening, if you forsake him." Moses had set before them good and evil; they had experienced the good, and were now in the enjoyment of it, and the e\ il would as certainly come, if they were disobedient. As God's promises are not a fool's paradise, so his threatenings are not bugbears. (4.) That it would end in the utter ruin of their church and nation, as Moses had foretold. This is three times mentioned here. Your enemies will vex you until ye fierishfrom off this good land, V. 13. Again, " God will plague you until he have destroyedyoufromoffthisgood land, V. 15. Heaven and earth will concur to root you out. So that, v. 16, ye shall perish from off the good land." It will aggravate their perdition, that tlie land from which they shall perish, is a good land, and a land which God himself had given them, and which therefore he would have secured to them, if they by their wickedness had not thrown themselves out of it Thus the goodness of the heavenly Canaan, and the free and future grant God has made of it, will aggra\'ate the misery of those that shall for ever be shut out and perish from it. Nothing will make them see how wretched they are, so much as to see how happy they might have been. Joshua thus sets before them the fatal consequences of their apostasy, that, knowing the terror of the Lord, they might be persuaded with fmrfiose of heart to cleave to him.

CHAP. XXIV.

This chapter concludes the life and reign of Joshua, in which we have, 1. The great care and pains he took to confirm the people of Israel in the true faith and worship of God, that they might, after his death, persevere therein. In order to this, he called another general assembly of the heads of the congregation of Israel, v. Land dealt with them, 1. By way of narrative, recounting the great things God had done for them and their fathers^ v. 2..13. 2. Bv way of charge to them, in consideration thereof, to serve God, v. 14. 3. By way of treaty wittr them, wherein he aims to bring them, (1.) To makercli

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gion their deliberate choice; and they did so, with reasons for tht'ir choice, v. 15.. 18. (2.) To make it their delerminate clioice, and to resolve to adhere to it, v. 19 . .24. 4. By way oC covenant upon that treaty, v. 25.. 28. II. The conclusion of this history, witfi, 1. The death and burial of Joshua, v. 29, 30. and Eleazar, v. 33. and the mention of the burial of Joseph's bones upon that occasion, v. 32. 2. A general account of the state of Israel at that time, v. 31.

1. k ND Josiiua gathered all the tribes of j\. Isiael to Shechem, and called for the elders of Israel, and for their heads, and for their judges, and for their olificers; and they presented themselves before God. 2. And Joshua said unto all the people, Thus saith the Lord God of Israel, Your fathers dwelt on the other side of the flood in old time, even Terah, the father of Abraham, and the father of Nachor: and they served other gods. 3. And I took your father Abraham from the other side of the flood, and led him throughout all the land of Canaan, and multiplied his seed, and gave him Isaac. 4, And I gave unto Isaac, Jacob and Esau; and 1 gave unto Esau mount Seir, to possess it: but Jacob and his children went down into Egypt. 5. I sent Moses also and Aaron, and I plagued Egypt, according to that which I did among them : and afterward I brought you out. 6. And 1 brought your fathers out of Egypt: and you came unto the sea; and the Egyptians pursued after your fathers with chariots and horsemen unto the Red Sea. 7. And when (hey cried unto the Lord, he put darkness between you and the Egyptians, and brought the sea upon them, and covered them: and your eyes have seen wjiat I have done in Egypt: and ye duelt in the wilderness a long season. 8. And I brought you into the land of the Am-orites, which dwelt on the other side Jordan; and they fought with you: and I gave them into your hand, that ye might possess their land; and I destroyed them from before you. 9. Tlien Balak the son of Zippor, king of jMoab, arose and warred against Israel, and sent and called Balaam the son of Beor to curse you : 10. But I >vou-ld not hearken unto Balaam ; therefore he blessed you still: so I delivered you out of his hand. 11. And ye went over Jordan, and came unto Jericho: and the men of Jericho fought against you, the Amorites, and tlie Perizzites, and the Canaanites, and thf^ Hittites, and the Girgashites, the Hivites, and the Jebusites; and I delivered them into your hand. 12. And I sent the hornet before you, which drave them out from before you, even the two kings of the .Amorites; but not with thy sword, nor with thy bow. 13. And I have given you a land Vol. II.— N

for whi( h ye did not labour, and cities winch ye built not, and ye dwell in them; of the vineyards and oliveyards which ye planted not, do ye eat. 14. Now therefore fear the Lord, and serve him in sincerity and in truth : and put away the Gods which yoni fathers served on the other side of the flood, and in Egypt; and serve ye the Lord.

Joshua thought he had taken his last farewell cf Israel, in the solemn charge he gave them in the foregoing chapter, when he said, / go the way of all the earth; but God graciously continuing hislif#-longer than he expected, and renewing his strength, he was desirous to improve it for the good of Israel: he did not say, " I have taken my leave of them once, and let that serve;" but, having yet a longer space given him, he summons them together again, that he might try what more he could do to engage them for God. Note, We must never think our work for God done, till our life is done; and if he lengthen out our days beyond what we thought, we rnust conclude it is because he has some further service for us to do.

The assembly is the same with that in the foregoing rliapter, the elders, head/t, judges and officers of hratl, V. 1. But it is here made something m(n-e solemn than it was there.

I. The place appointed for their meeting is Shechem, \v\. onl\ because that lay nearer to Joshua thm Shiloh, and tl;erefore more convenient now thit he was infirm and unfit for travelling, but because it was the place where Abraham, the first ti'ustce of Ciod's cox enant with this people, settled at his coming to Canaan, and where God appeared to him. Gen. 12. 6, 7. and near which stood mount Ger'zim and Ebal, where the people had renewed their co\ enant with God at their first coming int» Canaan, Josh. 8. 30. Of the promises God had made to their fathers, and of the promsies they themselves had made to God, this place might serve to puttliem in mind.

II. They presented themselves, not only before Jcishua, but before God, in this assembly; that is, they came t'^gether in a solemn religious manner, as into the special presence of God, and with an eye to him speaking to them by Joshua; and, it is probable, the service began with prayer. It is the conjecture of interpreters, that upon this great occasion, Joshua ordered the ark ( f God to be brought by the priests to Shechem, which, they say, was but _ about ten miles from Shiloh, and to be set down in the place of their meeting, which is therefore called, V. 26, the sanctuary of the Lord, the presence (f the ark making it so at that time; and this was done to grace the solemnity, and to strike an awe upon the people that attended. We have not now any such sensible tokens of the divine presence, but are to believe that ivhere two or three are gathered together in Christ's name, he is as really in the midst of them, as God was where the ark was, and they are indeed presenting themselves before him.

III. Joshua spake to them in God's name, and as from hirfi, in the language of a prophet, t. 2. " Thus saith the Lord, Jehovah, the great God, and the God of Israel, your God in covenant, whom therefore you are bound to hear and give heed to." Note, The word of God is to be received by us as his, whoever is the messenger that brings it, whose greatness cannot add to it, nor his meanness diminish from it.

His sermon consists of doctrine and application.

1. The doctrinal part is a history of the "re it

things God had done for his people, and for th?ir

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fathei-s I)efore them. God by Joshua recounts the marvels of old, "I did so and so." They must know and consider, not only that such and, such things were done, but that God did them. It is a series of wonders that is here recoi'ded, and perhaps many more were mentioned by Joshua, which for brevity's sake are here omitted. See what God had wrought; (1.) He brought Abraham out of Ur of the Chaldees, v. 2, 3. He and his ancestors had terved other gods there, for it was the country in which, thou-gh celebrated for learning, idolatry, as some think, had its rise; there the world bynvisdom knew not God. Abraham, who afterward was the friend of God, and the great favourite of hea\ en, was bred up in idolatry and lived long in it, till God by his grace snatched him as a brand out of that burning-. Let them remember that rock out of which they were hewn, and not relapse into that sin from which their fathers by a miracle of free grace were delivered. '* I took him," says God, "else he had never come out of that sinful state." Hence Abraham's justification is made by the apostle an instance of God's justifying the ungodly, Rom. 4. 5. (2.) He brought him to Canaan, and built up his family, led him through the lund to Shechem, where they now were, multiplied his seed by Ishmael, who begat twelve princes, but at last gave him Isaac the prom'sed son, and in him multiplied his seed. When Isaac had two sons, Jacob and Es lu, God provided an inheritance for Esau elsewhere in Mount Seir, tlvit the land of Canaan might be reserved entire for the seed of Jacob, and the posterity of Esau might not pretend to a share in it (3.) He delivered the seed of Jacob out of Egypt with a high hand, v. 5, 6. and rescued them out of the hands of Pharaoh and his tiost at the Red-sea, v. 6, 7. The same waters were the Israelites' guard, and the Egyptians' grave; and this in answer to y)rayer; for though we find in the story, that they in that distress murmured against Crod, Exod. 14. 11, 12. notice is here taken of their crying to God; he graciously accepted those that prayed to him, and overlooked the fully of those that quarrelled with him. (4.) He protected them in the wilderness, where they are here said, not to wander, but to dwell for a long season, v. 7. So wisely were all their motions directed, and so safely vv^ere they kept, that even there they had as certain a dwelling place as if they had been in a walled city. (5.) He gave them the land of the Amorites, on'the other side Jordan, v. 8. and there defeated the plot of Balak and Balaam at^ainst them, so that Balaam could not curse them, as he desired, and therefore Balak durst not fight them, as he designed, and, because he designed it, is here said to do it. The turning of Balaam's tongue to bless Israel, when he intended to curse them, is often mentioned as an instance of the divine power put forth in Israel's favour, as remarkable as any other, because in it God proved (and does still, more than we are aware of) his dominion over the powers of darkness, and over the spirits of men. (6.) He brought them safely and triumphantly into Canaan, delivered the Canaanites into their hand, t'. 11, sent hornets before them, when they were actually engaged in battle with the enemy, which with their stings tormented them, and with their noise terrified them, so that thev became a very easy prey to Israel. These dreadful swarms first appeared in their war with Sihon and Og, the two kings of the Amorites, and afterwards in their other battles, V. 12. God had promised to do this for them, Exod. 23. 27, 28. Deut. 7. 20. These hornets, it shotild seem, annoyed the enemy more than all the artillery of Israel, therefore he adds, not with thy "•vo-'-d nor bow. It was purely the Lord's doings. iMsthjt They were now in the peaceable possess-

ion of a good land, and lived comfortably upon the fruit of other people's labour, i;. 13.

2. The application of this history of God's mercies to them, is by way of exhortation, to fear and serve God, in gratitude for his favour, and that it might be continued to them, v. 14. Now therefore, in consideration of all this, (1.) ^^ Fear the Lord, the Lord and his goodness, Hos, 3. 5. Reverence a God of such infinite power, fear to offend him, and to forfeit his goodness. Keep up an awe of his majesty, a deference to his authority, a dread of his displeasure, and a continual regard to his all-sceinp' eye upon you." (2.) "Let your practice be conso nant to th's principle, and serve him, both by the outward acts of religious worship, and every instance of obedience in your whole conversation, and this, in sincerity and truth, with a single eye and an upright heart, and inward imfiressions, answerable to outward escfiressions." That is the truth in the inward part, which God requires, Ps. 51. 6. For what good will it do us to dissemble with a God that searches the heart? (3.) Put away the strange gods, both Chaldean and Egyptian idols, for those they were most in danger of revolting to. It should seem by this chai'ge, which is repeated, v. 23. that there were some among them that privately kept in their closets the images or pictures of these dunghill-deities, which came to their hands from their ancestors, as heir-looms of their families, though it may be, they did not worship them; these Joshua earnestly urges them to throw away. " Deface them, destroy them, lest you be tempted to serve them." Jac<ib pressed his houseliold to do this, and at this very place; for when they gave him up the little images they h:id, he buried them under the oak that grows by Shechem, Gen. 35. 2, 4. Perhaps the oak mentioned here, v. 26. wa« the same oak, or :.nother in the same place, which might be well called the oak of reformation, ;i?» there were idolatrous oaks.

15. And if it seem evil unto you to serve the LiORD, choose yoii this day whom you will serve ; whether the gods which your fathers served, that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell : but as for me and my house, we will serve the Lord. 16. And the people answered and said, God forbid that we should forsake the Lord, to [serve other gods; 17. For the I.iORD our God, he it isthat brought us up, and our frt-thers, out of the land of Egypt, from the house of bondage, and which did those great signs in our sight, and preserved us in all the way wherein we went, and among all the people through whom we passed : 18. And the Lord drave out from before us all the people, even the Amorites which dwelt in the land : therefore will we also serve the Lord ; for he is our God. 19. And Joshua said unto the people. Ye cannot serve the Lord: for he is a holy God: he is a jealous God; he will not forgive your transgressions nor your sins. 20. Tf ye forsake tlie IjORD, and serve strange gods, then he will turn and do you hurt, ann consume you, after that he hath done you good. 21. And the people said untoJoab-

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!ia, Nay, but we will serve the Lord. 22. .And Joshua said unto the people, Ye are witnesses against yourselves that ye have chosen you the Lord, to serve him. And they said, We are witnesses. 23. Now therefore put away, said //e, the strange gods which are among you, and incline your heart unto the Lord God of Israel. 24. And the people said unto Joshua, the Lord our God will we serve, and his voice will we obey. 25. So Joshua made a covenant with the ])eople that day, and set them a statute and an ordinance in Shechem. 26. And Joshua wrote these words in the book of the law of God, and took a great stone, and set it up there under an. oak, that was by the sanctuary of the Lord. 27. And Joshua said unto all the people, Behold, this stone shall be a witness unto us; for it hath heard all the words of the Lord which he spake unto us: it shall be therefore a witness unto you, lest ye deny your God. 28. So Joshua let the people depart, every man unto his inheritance.

Never was any treaty carried on with better management, nor bnught to a better issue, than i this of Joshua's with the people, to engage them to [ serve God; the manner of his deaHng with them | shows him to be in earnest, and that his heart was much upon it, to leave them under all possible obli-rations to cleave to Him, particularly the obligation ! of a-choice, and of a covenant. \

I. Would it be any obligation upon them, if they \ made the service of God their choice—he here puts them to their choice; net as if it were antecedently indifferent whether they served God or no, or as if they were at their liberty to refuse his service, but because it would have a great influence upon their perseverance in religion, if they embraced it with the reason of men, and with the resolution of men. | These two things he here brings them to. j

1. He brings them to embrace their religion ra- ; tionally and intelligently, for it is a re isonable ser- ' vice. The will of man is apt to glory in its native '■ liberty, and, in a jealousy for the honour of that, i adheres with most pleasure to that which is its own choice, and is not imposed upon it; therefoi-e it is | God's will that this ser\ ice should be, not our i chance, or a force upon us, but our choice. Accord- i ingly, I

(1.) Joshua fairly puts the matter to their choice, | V. 15. Where, [1.] He proposes the candidates | that stand for the election. The \ iORD, Jehovah, i on one side, and on the other side, either the gods of their ancestors, which would pretend to recommend themselves to these that were fond of antiquity, and that which was received by tradition from their fathers, or the gods of their neighbours, the Amorites, in whose land they dnv,'lt, which would insinuate themselves into the affections of those that were complaisant and fond of good fellowship. [2. ] He supposes there were those to whom, upon some account or other, it would seem ei>il to serx'e the Lord. There are prejudices and objections which some people raise against religion, which, with those that are inclined to the world and the flesh, have great force. It seems evil to them, hard and jnreasonable, to be obliged to deny themselves, Tnortify the flesh, take up their cross, &c. But be-

ing in a state of .probation, it is fit there should be some difficulties in the way, else there were no trial. [3.] He refers it to themselves, ** Choote you whom ye will serve, choose this day, now th'.t the matter is laid thus plainly before ycu, speedily bring it to a head, and do not stand hesitating.'' Elijah, long after this, referred the decision cf the controversy between Jehovah and Baal to the consciences of those with whom he was treating, 1 Kings 18. 21. Joshua's putting off the matter here to this issue, plainly intimates two things, First, Thi.t it is the will of God we should every one of us mak.c religion our serious and deliberate choice. Let us state the matter impaitially to ourselves, we-gh things in an e\ en bal nee, and then determine ft r that which we find to be really true and good. I^tt us resolve on a life of serious godliness, not merely because we know no other way, but because really, upon search, we find no better. Secondly, That religion has so much self-evident reason and righteousness on its side, that it may safely be refei red to every man that allows himself a free thought, either to choose or refuse it; for the merits of the cause are so plain, that no considerate man can do otherwise but choose it. The case is so clear that it determines itself. Perhaps Joshua designed, by putting them to their choice, thus to try if there were any among them, who, upon so fair an occasion given, would show a coolness an-d indifference toward the service of God; whether they would desire time to consider and consult their friends, before they gave in an answer; that if any such should appear, they might set a mark upon them, and warn the rest to a\oid them. [4.] He directs their choice in this matter, by an open declaration of his own resolutions. *'Biit as for me and my house, whatever you do, wewillseri'ethe Lord, and I hcpe you will all be of the same mind." Here he resolves. First, For himself; Jsforme, I will serve the Lord. Note, The service of God is nothing below the greatest of men; it is so far from being a diminution and disparagement to princes and those of the first rank to be religious, that it is their greatest honour, and adds the brightest crown of glory to them. Observe how positive he is, "I will serve God." It is no abridgment of our liberty to bind ourselves with a bond to God." Secondly, For his house, that is, his family, his children, and servants, such as were immediately under his eye and care, his inspectirn and influence. Joshua was a ruler, a judge in Israel, yet he will not make his necessary application to public affairs an excuse for the neglect of family-religion. Those that have the charge of many families, as magistrates and ministers, must take special care of their own, 1 Tim. 3. 4, 5. 7 and my house will serve God.

1. "Not ?ny house, without me." He would net engage them to that work, which he would not set his own hand to. As some who would have their children and servants good, but will not be so themselves; that is, they would have them go to heaven, but intend to go to hell themselves. 2. "Not 7, without niy house." He supposes he might be forsaken by his people, but in his house, where his authority was greater, and more immediate, there he would overrule. Note, When we cannot bring as many as we would to the service of God, we must bring as many as we can, and extend our endeavours to the utmost sphere of our activity; if we cannot reform the land, let us put away iniquity far from our own tabernacle. 3. " First, I, and then my house." Note, Those that lead and rule in other things, should be first in the service of Gcd, and go before in the best things. Lastly, He resolves to do this, whatever others did. Though all the-families of Israel should revolt from God, and serve ido'.s, yet Joshua and his family will steadfastly ad

JOSHUA, XXIV.

Kcre to the God of Israel. "Note, Those that resolve to serve God, must not mind beifig singular m it, nor be drawn by the crowd to forsake his service. Those that are bound for heaven, must be willing to 8101771 against the stream, and must not do as the most do, but as the best do.

(2.) The matter being thus put to their choice, they immediately determine it by a free, rational, and intelligent, declaration, for the God of Israel, against all competitors whatsoever, v. 16.. 18. Here, [1.] They concur with Joshui in this resolution, being influenced by the example of so great a man, who had been so great a blessing to them, V. 18, IVe also ivill sen<e the Lord. See haw mach good great men mightdo, if they were but zealous in religion, by their influence on their inferiors. [2.] They startle at the thought of apostatising from God, v. 16. God forbid! the word intimates the greatest dread and detestation imaginable; " Far be it, far be it from us, that we or our's should ever forsa/ce the Lord to sei-ve other gods. We must be lost to all sense of justice, gratitude, and honour, ere we can harbour the least thought of such a thing." Thus must rur hearts rise against all temptations to desert the service of God.: Get thee behind me, Satan. [3.] They give very substantial reasons for their choice, to show that they did not make it purely in compliance to Joshua, but from a full con\ iction of the reasonableness and equity of it. They make this choice for, and in consideration, First, Of the many great and very kind things God had done for them, bringing t'lem out of Egyfit through the wilderness into Canaan, V. 17, 18. Thus they repeat to themselves Joshua's sermon, and then express their sincere compliance with the intentions of it. Secondly, Of the relation they stood in to God, and his covenant with them, " JVe nvill serve the Lord, v. 18, for he is our God, who has gi-aciously engaged himself by promise to us, and to whom we have by solemn vow engaged ourselves."

2. He brings them to embrace their religion resolutely, and to express a full purpose of heart to cleave to the Lord. Now that he has them in a good mind, he follows his blow, and drives the nail to the head, that it might, if possible, be a nail in a sure place. Fast bind, fast find.

(1.) In order to this he sets before them the difficulties of religion, and that in it, which might be thought discouraging, v. 19, 20. Ye cannot serve (he Lord, for he is a holy God, or as it is in the Hebrew, he IS (he holy Gods, intimating the mystery of the Trinity, three in one; holy, holy, holy, holy Father, holy Son, holy Spirit. He will not forgive. And if ye forsake him, he nvill do you hurt. Cer-t-anly Joshua does not intend hereby to deter them from the service of God as impracticable and dangerous. But, [1.] He perhaps intends to represent here the suggestions of seducers, who tempted Israel from their God, and from theser\ice of him, with such insinuations as these; that he was a hard master, his work impossible to be done, and he not to be pleased, and if displeased, implacable and revengeful; that he would confine their respects to himself only, and would not suffer them to show tlie least kindness for any other, and that herein he x^as \'ery unlike the gods of the nations, which v.ere easy, and neither holy nor jealous. It is probable that this was then commonly objected against the Jewish religion, as it has all along been the artifice of Satan ever since he tempted our first parents, thus to misrepresent God and his laws, as harsh and severe; and Joshua by his tone and manner of speaking might m ike them perceive he intended it as an objection, and would put it to them how they would keep theii- ground against the force of it. Or, [2.] He thus expresses his godly jealousy over

them, and his fear concerning them, that, notwithstanding the professions they now made of zeal for God and his service, they would afterward draw back, and if they did, they vvould find him just and jealous to a\enge it. Or, [3.] He resol\es to let them know the worst of it, and what strict terms they must expect to stand upon with God, that they might sit down and co\mt the cost.- " 1 <? cannot se7i'e the Lord, except you put away all other gods, for he is holy and jealous, and will by nn uieans admit a rival, and therefore you must be very watc hful and careful, for it is at your peril, if you desire hjs sei-vice; better you had never known it." Thus though our Master has assured us that his yoke is easy, yet lest, upon the presumption of that, we should grow remiss and careless, he has also t Id us that the gate is straight, and tlie way narrow, that leads to life, that we may therefore strive to enter, and not seek only. " You cannot *rnr God a?id mammon; therefoi e if you resbh e to serve Gc d, you must renounce all com'petitoi s with him. You cannot serve God in your own strength, nor will he forgive your transgressions for any righteousness of your own; but all the seed of Israel must bejiis i/ied and must glory in the Lord alone, as (hrir righteousness and strength, Isa. 45. 24, 25. They must therefore come off from all confidence in their own sufficiency, else their purposes would be to no purpose. Or, [4.] Joshua thus urges on them the seeming discouragements which lay in their way, that he might sharpen their resolutic ns, and draw from them a promise yet more expiessand solemn, that they would continue faithful to Ciod and their religion. He draws it from them that they might catch at it the more earnestly, and hold it the faster.

(2.) Notwithstanding this statement of the difficulties of religion, they declared a firm and fixed resolution to continue and persevere therein, v. 21. " Acz/, but ive will se7^>e the Lord, we will think never the worse of him for his being a holy and jealous God, nor for his confining his servants to worship himself only. Justly will he consume them that forsake him, but we never will forsake him; not only we have a good mind to serve him, and we hope we shall, but we are at a point, we cannot bear to hear any entreaties to leave him, or to (urn from following after him, Ruth 1. 16. in the strength of divine grace we are resolved that we will serve the Lord." This resolution they repeat with an explication, v. 24. " The Lord our God will we serve, not only be called his servants, and wear his livery, but our religion shall rule us in every thing, and his voice will we obey." And in vain do we call him Master and Lord, if we do not the things which he saith, Luke 6. 46. This last pvomise'thev make, in answer to the charge Joshua gave them, T'. 23. that, in order to their perseverance, they should, [1.] Put away the images and relics of the strange gods, and not keep any of the tokens of those other lo\ ers in their custody, if they rcsohed their Maker should be their Husband; they ])ron>ise in this to obey his voice. [2.] That they should incline their hearts to the God of Israel, use their authority over their own hearts to engage them for Ciod, not only to set their affections upon him, but to settle them so. These terms they agreed to, and thus, as Joshua explains the bargain, thev strike it, The Lord our God will we serve.

II. The service of God being thus made their deliberate choice, Joshua binds them to it by a solemn covenant, v. 25. Moses had twice publicly ratified this covenant between God and Israel, at mount Sinai, Exod. 24. and in the plains of Moab, Deut. 29. 1. Joshua had likewise done it once, ch. 8. 31, 8cc. and now the second time. It is here called a

JOSHUA, XXIV.

101

itatute and an ordinance, because of the strength and perpetuity of its obligation; and because even this co\enant bound them to no more than what tliey were antecedently bound to by the divine command.

Now, to give it the foi-mulities of a covenant, 1. He calls witnesses, no other than themselves, v. 22, Ye are ivitnesses that ye have chosen the Lord; he jM'omises himself that they would ne\ er forget the solemnities of this day, but if hereafter they should brc ik this covenant, he assures them that the professions and promises they had now made, would certainly rise up in judgment against them, and condemn them; and they agreed to it, " We are iviinesses; let us be judged out of our own mouths, if ever we be false to our God." 2. He put it in writing, and inserted it, as we find it here, in the sacred canon; lie nvrote it in the book of the law, v. 26. in that original which was laid up m the side of the ark, and from thence, probably, it was transcribed into the several copies which the princes had for the use of each tribe. There it was written, that their obligation to religion by the divine precept, and that by their own promise, might remain on record together. 3. He erected a memorandum of it, for the benefit of those who perhaps were not conversant with writing, v. 26, 27. He set ufi a great stone under an oak, as a monument of this covenant, and perhaps wrote an inscription upon it, (by which stones are made to speak,) signifying the intention of it. When he says, It had heard what • was past, he tacitly upbraids the people with the hardness of their hearts, as if this stone had heard to as good purpose as some of them; and if they should forget what was now done, this stone would so far preserve the remembrance of it, as to reproach them for their stupidity and carelessness, and be a witness against them.

The matter being thus settled, Joshua dismissed this assembly of the grandees of Israel', v. 28. and took his last leave of them, well satisfied in having done his part, by which he had delivered his soul; if they perished, their blood would be upon their own heads.

29. And it came to pass after these things, that Joshua the son of Nun, the servant of the Lord, died, being a hundred and ten years old. 30. And they buried him in the border of his inheritance in Timnath-serah, which IS in mount Ephraim, on the north side of the hill of Gaash. 31. And Israel served the Lord all the days of Joshua, and all the days of the elders that overlived .Toshua, and which had known all the works of the Lord, that he had done for Israel. 3'2. And the bones of Joseph, which flic children of Israel brought up out of Egypt, buried they in Shechem, in a parcel of pround which Jacob bought of the sons of I Tamor, the father of Shechem, for a hundred pieces of silver: and it became the inheritance of the children of Joseph. 33. A nrl Eleazar, .the son of Aaron, died; and ihpv buried him in a hill that pertained to Phinehas his son, which was given him in mount Ephraim.

This book, which began with triumphs, here ends with funerals, by which all the glory of man is stained.

1. Here is Joseph buried, v. 32. He died about two hundred years before in Eg}'pt, but gave commandment concerning his hones, that they should not rest in their grave until Israel had rest in the land of jjromise; now therefrre, the children of Israel, who had brought this coffin full of bones with them out of Egypt, carried it alcng with them in all their niai'ches through the wilderness, (the two tribes of Ephraim and Manasseh, it is probable, taking jiar-ticular c.ne of it,) and kept it in their camp till Canaan was perfectly reduced, now at last they deposited it in that piece of ground which his father gave him near Shechem, Gen. 48. 22. Prcbablv it was upon th's occasion that Joshua called cut ff r all Israel to meet him at Shechem, {v. 1.) to attend Joseph's coffin to the grave there; so that the sermon in this cha])ter served both for Joseph's funeral sermon, and his own farewell sermon; and if it was, as is supp< sed, in the last year of his life, the occasion might \ ery well remind him of his own death being at hand, for he was new just at the same age tliat his illustrious ancestor Joseph was ai*-rived at when he died, one hundred and ten years old; compare v. 29. with Gen. 50. 26.

Here is the death and burial of Joshua, v. 29. 30. We are not told how long he lived after the coming of Israel into Canaan. Dr. Lightfoot thinks it ATas about seventeen years; but the Jewish chro-nologers generally say it was about twenty-seven or twenty-eight years. He is here called the servant of the Lord, the same title that was given to Moses, (ch. 1. 1.) when mention was made cf his death; for though Joshua was in many respects inferior to Moses, yet in this he was equal to him, that, according as his work was, he approAed himself a diligent and faithful servant of God. And he he that traded with his two talents, had the same approbation that he had who traded witli five; li'^ell done, good and faithful scn'ant. .Tosluia's burying place is here said to be on the nortl* side of the hill of Gaash, or the quaking hill; the Jews say it was so called, because it trembled at the burial of Joshua, to upbraid the people of Israel with their stupidity, in that they did not lament the death of that great and good man so as thcv ought to \\K\G. done. Thus, at the death of Christ, our Joshua, the earth quaked. The learned Bishop Patrick observes, that there is no mention of any days of mourning for Joshua, as there were for Moses and Aaron, in which, he says, St. Hierom and other of the fathers think there is a mystery, namely, that under the law, when life and immortality were not brought to so clear alight as they are now, they had reason to moum and weep for the death of their friends; but now that Jesus, our Joshua, has opened the kingdom of heaven, we may rather rejoice.

3. Here is the death and burial of Eleazar the ciiief priest, who, it is probable, died about the same time that Joshua did, as Aaron in the same year with Moses, v. 33. The Jews sav that Eleazar, a little before he died, called the elders together, and gave them a charge as Joshua had done. He was buried in a hill that pertained to Phinehns his son, which came to him, not by descent, for then it would have pertained to his father first, nor had the priests any cities in mount Ephraim; but eithei-it fell to him by marriage, as the Jews coniecture, or it was freely bestowed upon him, to build a countiT-seat on, by some pious Israelite, that was well-affected to the priesthood, for it is here snid to be given him; and there he buried his dear ffi-ther. '

Lasthi, We have a general idea given us of rlic state of Israel at this time, v. 51. While Joshua lived, relip;ion was kept up among them under his ciire and influence; but soon after he and his com-

!02 JUDGES, 1.

A^niporaries died, it went to decay, so much often-;iriies does one head hold up: how well is it for the gospel church, that Christ, our Joshua, is still with

temporaries died, it went to decay, so much often- j; it, by his Spirit, and nvill be always, even unto thf

times does one head hold up: how well is it for the j end of the nvorld!

AN

EXPOSITION,

WITH

PRACTICAL OBSERVATIONS,

UPON THE BOOK OF

JUDGES.

This is called in the Hebrew Shepher Shophtim, the Book of Judges, which the Syriacand Arabic versions enlarge upon, and call it, The Book of the Judges of the children of Israel; the judgments of that nation being peculiar, so were their judges, whose office differed vastly from that of the Judges of our nations. The LXX entitle it only K/i/Ta), Judges. It is the history of the commonvjealth of Israel, during tlie government of the Judges from Othniel to Eli; so much of it as God saw fit to transmit to u!^ it contains the history (according to Dr. Lightfoot's computation) of two hundred and ninety-nine years; reckoning to Othniel of Judah, forty years; to Ehud of Benjamin, eighty years; to Barak of Naphtali, forty years; to Gideon of Manasseh, forty years; to Abimelech his son, three years; to Tola of Issachar, twenty-three; to Jair of Manasseh, twenty-two; to Jephthah of Manasseh, six; to Ibzan of Judah, seven; toElon of Zebulon, ten; to Abdon of Ephraim, eight; to Samson of Dan, twenty; in all two hundred and ninety-nine. As for the years of their servitude, as where Eglon is said to oppress them eighteen years, and Jabin twenty years, and so some others, those must be reckoned to fall in with some or other of the years of the Judges. The judges here appear to have been of eight several tribes; that honour was thus diffused, until at last it centered in Judah. Eli and Samuel, the two Judges that fell not witliin this book, were of Levi. It seems, there was no Judge of Reuben or Simeon, Gad or Asher. The history of these Judges in their order we have in this book, to the end of ch. 16. And then in the fi\e last chapters we have an account of some particular memorable events which happened, as the story of Ruth did, (Ruth 1. 1.) in the days when the Judges ruled, but it is not certain in which Judge's days; but they are put together at the end of the book, that the thread of the general history might not be interrupted. Now as to the state of the commonwealth of Israel during this period.

I. They do not appear here either so great or so good as one might have expected the character of such a peculiar people should have been; that were governed by such laws, and enriched by such promises. Wc find them wretchedly con-upted and wretchedly oppressed, by their neighbours about them, and no where in all the book, either in war or council, do they make any figure proportionable to their glorious entry into Canaan. What shall we say to it? God would hereby show us the lamentable imperfection of all persons and things under the sun, that we may look for complete holiness and happiness in the other world, and not in this. Yet,

[I. We may hope that though the historian in this book enlarges most upon their provocations and grievances, yet there was a face of religion upon the land; and however there were those among them, that were drawn aside to idolatry, yet the tabernacle-service, according to the law of Moses, was kept up, and there were many that attended it. Historians record not the common course of justice and commerce in a nation, taking thtit for granted, but only the wars and disturbances that happen; but the reader must consider the other, to b dance the blackness of them.

III. It should seem that in these times each tribe had very much its government in ordinary withui itself, and acted separately, without one common head, or council, which occasioned many differences among themselves, and kept them from being or doing any thing considerable.

IV. The government of the Judges was not constant, but occasional, when it is said that after Ehud's victory the land rested cightij years, and after Barak's /bm/, it is not certain that thev lived, much less that they governed, so long; l)nt they and the rest were raised up and animated by the spirit of God to do particular service to the public when there was occasion, to avenge Israel of (heir enrmjes, and t ■ purge Israel of their idolatries, which are the two things principally meant by their judging Israel. Ye Deborah, as a prophetess, was attended for judgment by all Israel, bef ire there was occasion for her agency in war, c/i. 4. 4.

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103

V. During tlie go\emment of the Judges, God was in a more especial manner Israel's king, so Samuel tells them when they were resolved to throw tft'this form of g(:\ eir.ment, 1 Sam. 12. 12. Gcd would try what iiis own law and the constitutions of that would do to kn ep them in order, and it proved that when there ivas no king- in Israel, every man did t/taC which wan right in his oun eyes; lie therefore, toward the latter end of this time, made the government cf the judges more constant and universal than it was at first, and at length gave them IJavid, a king after his own heart; then, and not till then, Israel began to flourish; which should make us very thankful for magistrates both supreme atid subordinate, for they are ministers of God unto us for good. Four of the Judges of Israel are here canonized, Heb. 11. 32. Gideon, Barak, Samson, and Jephthah. The learned Bishop Patrick thinks tht? prophet Samuel was the penman of this Book.

JUDGES, 1.

CHAP. 1.

This chapter gives us a particular account of what sort of proo;ress ihe several tribes of Israel made in the reducino-of Canaan after the death of Joshua. He did (as we say) break the neck of that preat work, and put it into such a posture, that they migfht easily have perfected it in due time, if they had not been wanting to themselves; what they did in order hereunto, and wherein they come short, we are here told. I. The united tribes of Judah and Simeon did bravely. 1. God appointed Judah to begin, T. 1, 2. 2, Judah took Simeon to act in conjunction with him, v. 3. 3. They succeeded in their enterprises against Bezek, (v. 4. 7.) Jerusalem, (v. 8.) Hebron and Debir, (v. 9.. 15.) Hormah, Gaza, and other places, v. 17, 19. 4. Yet where there were chariots of iron, their hearts failed them, v. 19.. Mention is made of the Ken-ites settline: among them, v. 16. H. The other tribes, in comparison with these, acted a cowardly part. 1. Benjamin failed, v. 21. 2. The house of Joseph did well against Beth-el, (v. 22. 26.) but in other places did not improve their advantages, nor Manasseh, (v. 27. 28.) nor Ephraim, v. 29. 3. Zehulun spared the Canaanites, v. 30. 4, Ashur truckled worse than any of them to the Canaanites, V. 31, 32. 5. Naphtali was kept out of the full possession of several of his cities, v. 33. 6. Dan was straitened by the Amorites, v. 34. No account is given of Issachar, nor of the two tribes and a half on the other side Jordan.

I. I^TOW? after the death of Joshua, it -L^ came to pass, that the children of Israel asked the Lord, saying, Who shall go up for us against the Canaanites first, to fight against them ? 2. And the Lord said, Judah shall go up : behold, 1 have delivered tlie land into his hand. 3. And Judah said unto Simeon his brother, Come up with me into my lot, that we may fight against the Canaanites; and I likewise will go up with thee into thy lot. So Simeon went with him. 4. And Judah went up; and the Lord delivered the Canaanites and the Perizzites into their hand: and they slew of them in Bezek ten thousand men. 5. And they found Adoni-bezek in Bezek ; and they fought against him, and they slew the Canaanites and the Perizzites. 6. But Adoni-bezek fled: and they pursued after him, and caught him, and cut off his thumbs and his great toes. 7. And Adoni-bezek said, threescore and ten kings, having their thumljs and their great toes cut off, gathered their meat under my table: as 1 have done, so God hath requited me. And they brought him to Jerusalem, and there he died. 8. Now the children of Judah had fought against Jerusalem, and had taken it,'and smitten it with

the edge of the sword, and set the city on fire.

Here,

I. The children of Israel consult the oracle of God for direction, which of all the tribes should first attempt to clear their country of the Canaanites, and to animate and encourage the rest. It was after the death of Joshua: while he lived, he directed them, and all the tribes were obedient to him; but when he died, he left no successor in the same authority that he had had: but tlie people must consult the breast-plate of judgment, and thence receive the word of command; for God himself, as he was their King, so he was the Lord of their h( s!s. The question they ask is, IVho shall go ti/ijirstj^ x.'. 1. By this time, we may suppose, they were so nuiltiplied, that the places they were in possession of, began to be too strait for them, and they mi.st thrust out the eneiTiy to make room: now they inquire, who should first take up arms. Whether each tribe was ambitious of being first, and so strove for the honour of ;t, or whether each-was afraid of being first, and so strove to decline it, does not appear; but by common consent the matter was referred to Ciod himself, who is the fittest both tc dispose of honours, and to cut out work.

II. God appointed th;it Judah should go up first, and promised him success; {v.2.) " I have delivered the la?id into his hand to be possessed, and therefore will deliver the enemy into his hand, that keeps him out of possession, to be destroyed." And why must Judah be first in this undertaking.'' 1. Judah was the most numerous and powerful tribe, and therefore let Judah venture first. Note, God appoints service according to the strength he has given. Those that are most able, from them most work is expected. 2. Judah was first in dignity, and therefore must be first in duty. He it is, whom his brethren must firaise, and therefore he it is, who must lead in perilous services. Let the burthen of honour and the burthen of work go together. 3. Judah was first served; the lot came up for Judah first, and therefore Judah must first fight. 4. Judah was the tribe oxtt of which our Lord was to sfiring: so that in Judah, Christ, the Lion of the tribe of Judah, went before tliem. Christ engaged the powers of darkness first, and foiled thfem, which animates us for our conflicts; and it is in him that we are more than conquerors. Observe, The service and the success are put together: "Judah shall go up, let him do his part, and then he shall find, 1 have delivered the land into his hand." His service will not avail unless God gi\"e the success: but God will not give the success, unless he vigorously ap ply himself to the service.

III. Judah hereupon prepares to go up, but courts his brother and neighbour the tribe <-i Simeon (the lot of which tribe fell within that of Judah, and was assigned out of it) to join forces with him, x<. 3. Ob

JUDGfc:S, 1.

serve here, 1. That the str ngest should not despise, but desire the assistance even of those that are weaker. Judas was the most considerable of all the tribes, and Simeon tlie least c jnsiderable, and yet Judah begs Simeon's' friendship, and prays an aid from him; the head cannot say to the foot, / /lux'e no need of thee, for we are members one ofan-o'her. 2. Those that crave assistance, must be i-eady to give assistance; Come with m<? into my lot, and then I will go with thee into thine. It becomes Israelites to help one another against Canaanites; and all christians, e\ en those of different tribes, to strengthen one another's hands against the common intei'ests of Satan's kingdom. Those who thus help one another in love, have reason to hope that God will graciously help them both.

IV. The confederate forces of Judah and Simeon take the field. Judah went up, {v. 4.) and Simeon with him, x'. 3. Caleb, it is probable, was commander in chief of this expedition; for who so fit as he who had both an old man's head and a young man's hand; the experience of age and the vigour 01 youth! Josh. 14. 10, 11. It should seem too, by what follows, that he {v. 10, 11.) was not yet in possession of his own allotment. It was happy for them that they had such a general, as, according to nis name, was all heart. Some think that the Canaanites were got together into a body, a formidable body, when Israel consulted who should go fight against them; and that they then began to stir when they heard of the death of Joshua, whose name had been so dreadful to them; but, if so, it proved they did but meddle to their own hurt.

V. God gave them great success. Wliether they invaded the enemy, or the enemy first gave them the alarm. The Lord delivered them into their hand,

. 4. Though the army of Judah was strong and Ijo'd, yet the victory is attributed to God! he dc-li-vered the Canaanites into their ha?id; having given them authority, he here gives them ability to destroy them—put it in their power, and so tried their r.bedience to his command, which was utterly to cut them off. Bishop Patrick obser es upon tliis, that we meet not with such religious expressions in the he then writers, concerning the success of their arms, as we have here and elsewhere in this sacreci history. I wish such pious acknowledgments of the Divine Providence were not grown into disuse at this time, with many that are called christians. Now, 1. We are told how the army of the Canaanites was routed in the field, in or near Bezek, the place where they drew up, which afterward Saul made tlie place of a general rendezvous; (1 Sam. 11. 8.) they s^ew ten thousand men, which blow, if followed, could not but be a very great weakening to those that were brought already so very low. 2. How their king was taken and mortified His name was Adoni-bezek, which signifies, lord of Bezek. There have been those that called their lands by their own names, (Ps. 49. 11.) but here was one (and there has been many another) that called himself by his land's name. He was taken prisoner after the battle, and we are here told how they used him: they cut off his thumbs, to disfit him for fi2;hting, and his great toes, that he might not be able to run away, v. 6. It had been barbarous thus to triumph over a man in miseiy, and that lay at their merrv, but that he was a devoted Canaanite, and one that had in like manner abused others, which, prnbibly, they had heard of. Josephus says, "They rut off his hands and his feet," probably supposing those more likely to be mortal wounds, than only the cutting off his thumbs and his great toes. But this indignity which they did him, extorted f oni h'm an acknowledgment of the righteousness of Crod, X'. 7. Where observe, (1.) What a great m.an this Adoni-bezek had been, how great in the

field, where armies fled before him, how great at hfimt, where kings were set with the dogs of hia fiock; and yet now himself a prisoner, and reduced to the extremity of meanness and disgi-ace. See h(jw changeable this world is, and how slippery its high places are. Let not the highest be proud, nor the strongest secure, for they know not how low they may be brought before they die. (2.) What desolation he had made among his neighbours, he had wholly subdued seventy kings, to that degree as to have them his prisoners; he that WdS the chief i person in a city, was then called a king, and the j greatness of their title did but aggravate their dis-I grace, and fired the pride of him that insulted over i them. We cannot suppose that Adoni-bezek had I seventy of these petty princes at once his slaves, I but first and last, in the course of his reign, he had th';s deposed and abused so many, who perhaps were many of them kings of the same cities that successively opposed him, and whom he thus treated to please his own imperious barbarous fancy, and for a terror to others. It seems, the Canaanites had been wasted by civil wars, and those bloody ones, among themselves, which would very much facilitate the conquest of them by Israel. " Judah," says Dr. Lightfoot, "in conquering Adoni-bezek, did, in effect, conquer seventy kings." (3.) How justly he was treated as he had treated ctliers. Thus the righteous God sometimes, in his ])rovidence, makes the punishment to answer the sin, and observes an equality in his judgments; the spoiler should be spoiled, and the' treacherous dealer dealt treacherously with, Isa. 33. 1. And they that showed no mercy, shall ha\ e no mercy showi d them. Jam. 2. 13. See Rev. 13. 10.—18. 6. (4.) How honestly he owned the righteousness of Gcd herein. ..4s I have done, so God has requited me. See the power of conscience, when Gcd by his judgments aw.ikens it, how it brings sin to remembrance, and subscribes to the justice of God. He that in his pride had set God at defiance, now yields to him, and reflects with as much regret upon the kings under his table, as ever he had looked upon them with pleasure when he had them tliei e. He seems to own that he was better dealt with tlum he had dealt with his prisoners; for though the Israelites maimed him, (according to the law of retaliation, an eye for an eye, so a thumb for a thumb,) yet they did not put him under the table to be fed with the crumbs there; because, though the other might well be looked upon as an act of justice, that would have savoured more of pride and haughtiness thai did become an Israelite

VI. Particular notice is taken rf the conquest of Jerusalem, -u. 8. Our translators judge it spoken of here, as done formerly in Joshua's time, and only re])eated on occasion of Adoni-bezek's dying there, and therefore read it, "they had fought against Jerusalem," and put this verse in a parenthesis; but the original speaks of it as a thing now dune; and that seems most probable, because it is said to be done by the children of Judah in particular, not by all Israel in general, whom Joshua commanded. Joshua indeed conquered and slew Adoni-zedek, king of Jerusalem, Josh. 10. but we read not there of his taking the city; probably, while he was pur suing his conquests elsewhere, this Adoni-bezek, a neighbouring prince, got possession lif it, whom, ha\ing conquered in the field, the city fell into their hands, and they slew the inhabit;ints, cxce])t those who retreated into the castle, and held rut there till David's time, and they set the city on fire, in token of their detestation of the idolatry wherewith it had \ been deeply infected, yet, prob ibly, not so as utterly to consume it, hut to leave convenient habitations for as many : s thev had to put into the possession of it. '

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9. And afterward the children of Ju-dah went down to tight against the Canaan-ites, that dwelt in the mountain, and in the south, and in the valley. 10. And Judah went against the Canaanites that dwelt in Hebron, (now the name of Hebron before was Kirjath-arba,) and they slew Sheshai, and Ahiman, and Talmai. 11. And from thence he went against the inhabitants of Debir; (and the name of Debir before ivas Kirjath-sepher :) 12. And Caleb said, He that smiteth Kirjath-sepher, and taketh it, to him will I give Achsah my daughter to wife. 13. And Othniel the son of Kenaz, Caleb's younger brother, took it: and he gave him Achsah his daughter to wife. 14. And it came to pass, when she came to him, that she moved him to ask of her father a field : and she lighted from off Aer ass; and Caleb said unto her. What wilt thou ? 15. And she said unto him. Give me a blessing: for thou hast given me a south land, give me also springs of water. And Caleb gave her the upper springs and the nether springs. 16. And the children of the Kenite, Moses' father-in-law, went up out of the city of palm-trees with the children of Judah into the wilderness of Judah, which lieth in the south of Arad: and they went and dwelt among the people. 17. And Judah went with Simeon his brother, and they slew the Canaanites that inhabited Zephath, and utterly destroyed it: (And the name of the city was called Hormah.) 18. Also Judah took Gaza with the coast thereof, and Ashkelon with the coast thereof, and Ekron with the coast thereof. 19. And the Lord was with Judah, and he drave out (he inhahitants of the mountain, but could not drive out the inhabitants of the valley, because they had chariots of iron. 20. And they gave Hebron unto Caleb, as Moses said : and he expelled thence the three sons of Anak.

We have here a further account of that glorious and successful campkign wl;ich Judah and Simeon made. 1. The lot of Judah was pretty well cleared of the Canaanites, yet not thoroughly. Those that dwelt in the mountam (the mountains that were r lund about Jerus ilem) were driven out, {v. 9. 19.) but those in the valley kept their ground against them, having chariots of iron, such as we read of. Josh. 17. 16. Here the men of Judah failed, and thereby spoiled the influence, which otherwise their example hitherto might have had on the rest of the tribes, who followed them in this instance of their cowardice, rather than in all the other instances of their courage. They had iron chariots, and there-f >re it was thought not safe to attack them; but had imt Israel God on their side, whose chariots are (houmnds of angels, (Ps. 68. 17.) before whom these iron chariots would be but as stubble to the fire? Had not God expressl)' promised by the oracle, (v. 2. ) to give them success against the Canaan-

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ites in this very expedition, without excepting those that had iron chariots'* Yet they suffered their fears to prevail against their faith, they could not trust God under any disadvantages, and therefore durst not face the iron chariots, but meanly withdrew their forces, then when with one bold stroke they might have completed their victories; and it proved of pernicious consequence. They did run well, what hindered them; Gal. 5. 7.

2. Caleb was put in possession of Hebron, which, though given him by Joshua ten or twelve years ago, (as Dr. Lightfoot computes,) yet being employed in public service, tor the settling of the tribes, which he preferred before his own private interests, it seems he did not till now make himself master of; so well content was that good man to serve others, while he left himself to be served last; few men are like-minded, for all seek- their oivn, Phil. 2. 23, 21. Yet now the men of Judah all came in to his assistance for the reducing of Hebron, iy. 10.) slew the sons of Anak, and put him in possession of it, V. 20. They gave Hebron unto Caleb. And now Caleb, that he might return the kindness of his countrymen, is impatient to see Debir reduced, and put into the hands of the men of Judah, to expedite which, he proffers his daughter to the person that will undertake to command in the siege of that important place, v. 11, 12. Othniel bravely undertakes it, and wins the town and the lady; {v. 13.) and by his wife's interest and management with her father, gains a very good inheritance for himself and familv, v. 14, 15. We had this passage before, Josh. 15. 16«'19, where it was largely explained and impro\ ed.

3. Simeon got ground of the Canaanites in his border, v. 17, 18. In the e.istern part of Simeon's lot, they destroyed the Canaanites in Zephath, and called it Hormah, destruction; adding this to some other de\oted cities not far off, which they had some time ago, with that reason, called by that name. Numb. 21. 2, 3. And this perhaps was the complete performance of the vow they then made, that they would utterly destroy these cities of the Canaanites in the south. In the western part they took Gaza, Askelon, and Ekron, cities of the Philistines; they gained present possession of the cities, but not destroying the inhabitants, the Philistines in process of time recovered the cities, and proved inveterate enemies to the Israel of God, and no better could come of doing their work by the halves.

4. The Kenites gained a settlement in the tribe of Judah, choosing it there, rather than in any other tribe, because it was the strongest, and there they hoped to be safe and quiet, -v. 16. These were the posterity of Jethro, who either went with Israel when Moses invited them, (Numb. 10. 29.) or met them about the same place, when they came up from their wanderings in the wilderness thirty-eight years after, and went with them then to Canaan, Moses having promised them that they should fare as Israel fared. Numb. 10. 32, They had ::t first seated themselves in the city of palm trees, that is, Jericho, a city which never was to be rebuilt, and therefore the fitter for them who dwelt in tents, and did not mind building. But afterward they removed into the wilderness of Judah, eithei- out of their affection to that tribe, which perhaps had been in a particular manner kind to them. Yet we find the tent of Jael, who was of that family, far north, in the lot of Naphtali, when Sisera tnok shelter there, ch. 4. 17. This respect Israel showed them to let them fix where they pleased, being a quiet people, who, wherever they were, were content with a little. They that molested none, were molested by none. Blessed are the meek, for thus they shall inherit the earth.

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21. And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem; hut the Jebusites dwell with the cliildren of Benjamin in Jerusalem unto this day. 22. And the house of Joseph, they also went up against Beth-el: and the Loud was with them. 23. And the house of Joseph sent to descry Beth-el: (Now the name of the city before was Luz.) 24. And the spies saw a man come forth out of the city; and they said unto him, Show us, we pray thee, the entrance into the city, and we will show thee mercy. 25. And when he showed them the entiance into the city, they smote the city with tiie edge of the sword; but they let go the man and all his family. 26. And the man went into the land of the Hittites, and built a city, and called the name thereof Luz: which is the name thereof unto this day. 27. Neither did Manasseh drive out the inhabitants of Beth-shean and her towns, nor Taanach and her towns, nor the inhabitants of Dor and her towns, nor the inhabitants of Ibleam and her towns, nor the inhabitants of Me-giddo and her towns: but the Canaanites would dwell in that land. 28. And it came to pass, when Israel was strong, that they put the Canaanites to tribute, and did not utterly drive them out. 29. Neither did hiphraiin drive out the Canaanites that dwelt in Gezer; but the Canaanites dwelt in Gezcr among them. 30. Neither did Zebulun drive out the inhabitants of Kitron, nor the inhabitants of Nahalol; but the Canaanites dwelt among them, and became tributaries. 31. Neither did Asher drive out the inhabitants of Accho, nor the inhabitants of Zidon, nor of Ahlab, nor of Achzib, nor of Helbah, nor of Aphik, nor of Rehob: 32. But the Asherites dwelt among the Canaanites, the inhabitants of the land; for they did not drive them out. 33. Neither did Naphtali drive out the inhabitants of Beth-shemesh, nor the inhabitants of Beth-anath ; but he dwelt among the Canaanites, the inhabitants of the land: nevertheless the inhabitants of Beth-shemesh and of fieth-anath became tributaries unto them. 34. And the Amorites forced the children of Dan into the mountain : for they would not suffer them to come down to the valley: 3.5. But the Amorites would dwell in mount Heres in Ajalon, and in Shaalbim; yet the hand of the house of Joseph prevailed, so that they became tributaries. 3G. And the rjoast of the Amorites was from the going up to Akrabbim, from the rock, and upward. We are here told upon what terms the rest of

1 the tribes stood with the Canaanites that remained

I. Benjamin neglected to drive the Jebusites ou> of that part of the city of Jerusalem which fell to their lot, v. 21. Judah had set them a good example, and gained them great advantages by what they did, {y. 9.) but they did not follow the blow for want of resolution.

II. The house of Joseph bestirred themselves a little to get possession of Beth-el, v. 22. That this city is mentioned in the tribe of Benjamin, Josh. 18. 22. Yet it is spoken of there, {v. 13.) as a city in the borders of that tribe, and it should seem, the line went through it, so that one half of it only belonged to Benjamin, the other half to Ephraim; and perhaps the activity of the Ephraimites at this time, to recover it from the Canaanites, secured it entirely to them from henceforward, or at least the greatest part of it, for afterward we find it so much under the power of the ten tribes, (and Benjamin was none ol them,) that Jeroboam set up one of his calves in it. In this account of the expedition of the Ephraimites against Beth-el, observe, 1. Their interest in the divine favour. The Lord wan ivith them, and would have been with the tribes, if they would have exerted their strength. The Chaldee reads it here, as in many other places. The word of the Lord was their Helfier, namely, Christ himself, the Captain of the Lord's host, now that they acted separately, as well as when they were all in one body. 2. The prudent measures they took to gain the city. They sent spies to observe what part of the city was weakest, or which way they might make their attack with most advantage, v. 23. These spies got very good information from a man they providentially met with, who showed them a private way into the town, which was therefore left unguarded, because, being not genei'ally known, no danger was suspected on that side. And here, (1.) He is not to be blamed for giving them this intelligence, if he did it from a conviction that the Lord was with them, and that by his donation the land was theirs of right, any more than Rahab was for entertaining those whom she knew to be enemies of her country, but friends of God. Nor, (2.) Are they to be blamed who showed him mercy, gave him and his family not only their lives, but liberty to go wherever they pleased: for one good turn requires another. But, it seems, he would not join himself to the people of Israel, he feared them rather than loved them, and therefore he removed after a colony of the Hittites, which, it should seem, was gone into Arabia, and settled thei-e upon Joshua's invasion of the country; with them this man chose to dwell, and among them he built a city, a small one, we may suppose, such as planters used to build, and in the name of it preserved the ancient name of his nati\'e city, Luz, an almoiid tree, preferring that before its new name which carried religion in it, Beth-el, the house of God. 3. Their success; the spies brought or sent notice of the intelligence they had gained to the army, which impro\ed their rd-vantages, surprised the city, and put them all to the sword, V. 25. But beside this achievement, it seems, the children of Joseph did nothing remarkable. (1.) Manasseh failed to drive out the Canaanites from several very consider.ible cities in their lot, and did not make any attempt upon them, v. 27. But the Canaanitfs lieing in possession, were resolved not to qui*- it, they would dwcH in thtt land, and Manasseh had not resolution enough t^ offer t(\ dispossess them; as if there were no meddling with them, luiless they were willing to resign, which it was not to be expected they ever would be. Onlv as Israel got strength, they got grovmd, and served themselves, both I)y their contributions, and by their personal services, v. 28, 35. (2.) Ephraim likewise, though a powerful trilje neglected Gezer,

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a considerable city, and suffered the Canaanites to dweii among them, (v. 29.) which some think, intimates their allowing them a quiet settlement, and indulging them the privileges of an unconquered people, not so much as making them their tributaries.

III. Zeljulun, perhaps inclining to the sea-trade, for it was foretold that it should be a haven for ships, neglected to reduce Kitron and Nahalol, (v. 30.) and only made the inhabitants of those places tributaries to them.

IV. Asher quitted itself worse than any of the tribes, {v. 31, 32.) not only in lea\ing more towns than any of them in the hands of the Canaanites, but in submitting to the Canaanites, instead of making them tributaries; for so the manner of expression intimates, that the Asherites dwelt among the Canaanites, as if the Canaanites were the more numerous, and the more powerful, would still be lords of the country, and the Israelites must be only upon sufferance among them.

V. Naphtali also permitted the Canaanites to live among them, (v. 33.) only by degrees they got them so far under as to exact contributions from them.

VI. Dan was so far from extending his conquests there where his lot lay, that, wanting spirit to make head against the Amorites, he was iforced by them to retire into the mountains and inhabit the cities there, but durst not venture into the valley, where, it is probable, the chariots of iron were, v. 34. Nav, and some of the cities in the mountains were kejjt against them, v. 35. Thus were they straitened in their possessions, and forced to seek for more room at Laish, a great way off, ch. 18. 1, tfc. In Jacob's blessing, Judah is compared to a lion, Dan to a serpent; now observe how Judah with his lion-like courage pi-ospered and prevailed, but Dan with all his serpentine subtlety could get no ground; craft and artful management do not always effect the wonders they pretend to. What Dan came short of doing, it seems his neighbours the Ephraimites in part did for him; they put the Amorites under tiibute, V. 35.

Upon the whole matter, it appears that the people of Israel were generally very careless both of their duty and interest in this thing; they did net what they might have done to expel the Canaanites and make room for themsehes. And, 1. It was owing to their slothfulness and cowardice; they would not be at the pains to complete their conquests; like the sluggard, that dreamed of a lion in the way, a lion in the streets, they fancied insuperable difficulties, and frightened themselves with winds and clouds from sowing and reaping. 2. It was owing to their covetousness; the Canaanites' labour and money would do tliem more good (they thought) than their blood, and therefore they were willing to let them live among them, that they might make a hand of them. 3. They had not that dread and detestation of idolatry, which they ought to have had; they thought it pity to put these Canaanites to the sword, though the measure of their iniquity was full; thought it would be no harm to let them live among them, and that they should be in no danger from them. 4. The same thing that kept their fathers forty years out of Canaan, kept them now out of the full possession of it, and that was, unbelief. Distrust of the power and promise of God lost them their advantages, and run them into a thousand mischiefs.

CHAP. IL

III inis chapter, we have, I. A particular message which God sent to Israel by an anpel, and the impression it made upon them, v. J . . 3. II. A general idea of the state of Israel during the goYernment of the Judges. In

which observe, 1. Their adherence to God while Joshua and tlie elders lived, v. 6 . . 10. 2. Their revolt afterward to idolatry, v. 11 . . 13. 3. God's displeasure a^aiiist them, and his judgments upon them for it, 14.. 15. 4. His pity toward them, showed in raising them up deliverers, V. 16, 18. 5. Their relapse into idolatry after the judgment was over, v. 17, 19. 6. The full stop God ni anger put to their success, v. 20. . 23. These are thecontenls, not only of this chapter, but of the whole book.

1. 4 ND an angel of the Lord came up l\. from Gilgal to Bochiin, and said, i made you to go up out of Egypt, and have brought you unto the land which 1 svvare unto your fothers; and 1 said, I w ill never break mv covenant with you. 2. And yt; shall make no league with the inhabitants of this land; ye shall throw down their al tars: but ye have not obeyed my voice: why have ye done this ? 3. Wherefore 1 also said, I will not drive them out from before you ; but they shall be as thorns in your sides, and their gods shall be a snare unto you. 4. And it came to pass, when the angel of the Lord spake these words unto all the children of Israel, tiiat.the people lifted up their voice, and wept. 5. And they called the name of that place Bochim : anrl they sacrificed there unto the Lord.

It was the privilege of Israel, that they had not only a law in general sent them from heaven, once for all, to direct them into, and keep them in, the way to happiness, but that they had particular messages sent them from hea\ en, as there was occasion, f r reproof, for correction, and for instruction in righteousness, when at any time they turned aside out of that way. Beside the written word which tliey had before them to read, they often Iwj d a ii'ord behind them, saying. This is ihe ivait, Isa. 30. 21. Here begins that way of God's dealing with them. When they would not hear Moses, let it be tried whether they will hear the prophets. In these verses we have a very awakening sermon that was preached to them when they began to cool in their religion.

I. The preacher was snangelof the Lord, {y. 1.) not a prophet, not Phinehas, as the Jews conceit; gospel mmisters are indeed called angels of the churches, but the Old Testament prophets are never called angels of the Lord; no doubt, this was a messenger from heaven. Such extraordinary messengers we sometimes find in this book, employed in the raised up of the Judges that delivered Israel, as Gideon and Samson, and now, to show how various the good offices are they do for God's Israel, here is one sent to preach to them, to prevent their falling into sin and trouble. This extraordinary messenger was sent to command, if possible, their great regard to the message, and to affect the minds of a people, whom nothing seemed to affect but what was sensible. The learned Bishop Patrick is clearly of opinion, that this was not a created angel, but the angel of the covenant; the same that appeared to Joshua as Cafitain of the hosts of the Lord, who was God himself. Christ himself, says Dr. Lightfoot: who but God and Christ could say, I made yon to go vfi out of Egypt? Joshua had lately admonished them to take heed of entangling themselves with the Canaanites, but they regarded not the words of a dying man; the same warning therefore is here brought them by the living God himself, the Son of God appearing as an angel. If they slight his servants, surely they

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will reverence his Son. This angel of the Lord is said to come up from Gilgal, perhaps not walking on the earth, but flying swiftly, as the angel Ga-bi'iel did to Daniel, in the open firmament of heaven; but whether walking or flying, he seemed to come from Gilgal, for a particular reason; Gilgal was long their head quarters after they came into Canaan, many signal favours they had there received from God, and there the covenant of circumcision was renewed, (Mic. 6. 5.) of all which it was designed they should be reminded by his coming from Ciilgal. The remembrance of what ive have recerved and heard, will prepare us for a warning to hold fast. Rev. 3. 2, 3.

II. The persons to whom this sermon was preached, were all the children of Israel, v. 4. A great congregation for a great preacher! 'rhey were assembled either for war, each tribe sending in its forces for some great expedition, or rather for worship, and then the place of their meeting must be Shiloh, where the tabernacle was, at which they were all to come together, three times a year. When we attend upon God in instituted ordinances, we may expect to hear from him, and to receive his gifts at his own gates. The place is called Bo-chim, iy. 1.) because it gained that name upon this occasion. All Israel need the reproof and warning here given, and therefore it is spoken to them all.

III. The sermon .itself is short, but very close. God here tells them plainly, 1. What had he done for them, v. 1. He had brought them out of Egypt, a land of sla\ ery and toil, into Canaaii, a land of rest, liberty, and plenty. The miseries of the one served as a fni. to the felicities of the other. God had herein been kind to them, true to the oath sworn to their fathers, had given such proofs of his power as left them inexcusable if they distrusted it, and su.h engagement to his service, as left them, inexcusable if they deserted it. 2. What he had promised them; I said, Iivill never break my cove-nanl tvith you. When he took them to be his peculiar people, it was i^t with any design to cast them off again, or to change them for another people at his pleasure; let them but be faithful to him, and they should find him unchangeably constant to tliem. He tdd tliem plainly that the covenant he entered into with them should never break, unless it broke on their side. 3. Wh:tt were his just and reasonable expectations from them, v. 2. 1 liat being taken into covenant with God, they should make no league with the Canaanites, who were both his enemies and theirs. That having set up his altar, they should throw down their altars, lest they should be a temptation to them to serve their gods. Could any thing be demanded more easy?

4. How they had in this \ ery thing, which he had most insisted on, disobeyed him. " But ye have not in so small a matter obeyed my voice." In contempt of tlieir covenant with God, and their confederacy with each other in that covenant, they made leagues of fi-iendship with the idolatrous devoted Canaanites, and connived at their altars, though they stood in comi^etition with CJod's: " VVIiy have ye done this? What account can you give of this perverseness of your's at the bar of right reason? What apology can yovi make for yourselves, or what excuse can you offer?" They that throw off their communion with Ciod, and have fellowship with the unfruitful works of darkness, know not what they do now, and will ha\ e nothing to say for themselves in the day of account shortly.

5. How thev rrtust expect to smart by and by for this their f'Aly, v. 3. Their tolerating of the Canaanites among them would, (1.) Put a period to their victories; " You will not drive them out," savs God, "and therefore/will not;" thus their sm was made their punishment. Thus they who

indulge their lusts and corruptions, which they should mortify, forfeit the grace of God, and it is justly withdrawn from them. If we will not resist the Devil, we cannot expect that God should tread him under our feet. (2.) It would involve them in continual troubles. " They shall be thorns in your sides to gore you, which way soever you turn, always doing you one mischief or other. Those deceive themselves, who expect advantage by friendship with those that are enemies to God. (3.) It would (which was worst of all) expose them to constant temptation, and draw them to sin. " Their gods" (their abominations, so the Chaldee) " will be a snare to you, you will find yourselves wretchedly entangled in an affection to them, and it will be your ruin;" so some read it. Those that approach sin, are justly left to themselves to fall into sin, and to perish in it. God often makes men's sin their punishment; and thorns and snares are in the way of the froward, who will walk contrary to God.

IV. The good success of this sermon is very remarkable—the people lifted ufi their voice and wefit, V. 4. 1. The angel had told them of their sins, which they thus expressed their sorrow for; they lifted up their voice in confession of sin, crying out against their own folly and ingratitude, and wept, as those that were both ashamed of themselves, and angry at themselves, as having acted so directly contrary both to their reason and to their interest. 2. The angel had threatened them with the judgment of God, which they thus expressed their dread of; they lifted up their voice in prayer to God to turn away his wrath from them, and wept for fear of that wrath. They relented upon this alarm, and their hearts melted within them, and trembled at the word, and not without cause. This was good, and a sign that the word they heard, made an impression upon them; it is a wonder sinners can CA'er read their Bibles with dry eyes: but this was not enough; they wept, but we do not find that they reformed, that they went home and destroyed all the remains of idolatry and idolaters among them. Many are melted under the word, that harden again, before they are cast into a new mould. However, this general weeping, (1.) Gave a new name to the place, {y. 5. ) they called it Bo-chim, Weefiers, a good name for our religious assemblies to answer. Had they kept close to God and their duty, no voice but that of singing had been heard in their congregation; but by their sin and folly they had made other work for themselves, and now nothing is to be heard but the voice of weeping. (2.) It gave occasion for a solemn sacrifice; they sacrificed there unto the Lord, being (as is supposed) met at Shiloh, where God's altar was. They offered sacrifice to turn away God's wrath, and to obtain his favour, and in token of their dedication of themselves to him, and to him only, making a covenant by this sacrifice. The disease being thus taken in time, and the physic administered working so well, one would have hoped a cure might have been effected. But by the sequel of the story, it appears to have been too deeply rooted to be wept out.

6. And when Joshua had let the people go, the children of Israel went every man unto his inheritance to possess the land. 7. And the people served the Lord all the days of Joshua, and all the davs ot^ the elders that outlived Joshua, who liad seen all the great works of the Lord, that he did for Israel. 8. And Joshua the son of Nun, the servant of the Lord, died, being

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a hundred and ten year.; old. 9. And they oiiried him in the border of his inheritance HI Timnath-heres, in the mount of Ephraim, on the north side of the hill Gaash. 10. \nd also all that generation were gathered unto their fathers : and there arose another generation after them, which knew not the LiORD, nor yet the works which he had done for Israel 11. And the children of Israel did evil in the sight of the Lord, and served Baalim : 12. And they forsook the Lord God of their fathers, which brought them out of the land of Egypt, and followed other gods, of the gods of the people that were lound about them, and bowed themselves unto them, and provoked the Lord to anger. 13. And they forsook the Lord, and served Baal and Ashtaroth. 14. And the anger of the Lord was hot against Israel, and he delivered them into the hands of spoilers that spoiled them, and he sold them into the hands of their enemies round about, so that they could not any longer stand before their enemies. 15. Whithersoever they went out, the hand of the Lord was against them for evil, as the Lord had said, and as the Lord had sworn unto them: and they were greatly distressed. 16. Nevertheless the Lord raised up judges, which delivered them out of the liand of those that spoiled them. 17. And yet they would not hearken unto their judges, but they went a whoring after other gods, and bowed themselves unto them: they turned quickly out of the way which their fathers walked in, obeying the commandments of the Lord ; but they did not so. 18. And when the Lord raised them up judges, then the Lord was with the judge, and delivered them out of the hand of their enemies all the days of the judge: for it repented the Lord because of their groanings, by reason of them that oppressed them and vexed them. 19. And it came to pass, when the judge was dead, that they returned and corrupted themselves more than their fathers, in following other gods to serve them, and to bow down unto them : they ceased not from their own doings, nor from their stubborn way. 20. And the anger of the Lord was hot against Israel; and he said. Because that this people hath transgressed my covenant which I commanded their fathers, and have not hearkened unto my voire, 21. I also will not henceforth drive out any from before them of the nations which Joshua left when he died; 22. That through them I may prove Israel, whether they will keep the way of the Lord, to walk therein, as their fathers

did keep it, or not. 23. Therefore the Lord left those nations, without driving them out hastily ; neither delivered he them into the hand of Joshua.

The beginning of this paragraph is only a repetition of what account we had before of the people's good ch&racter, during the government of Joshua, and of his death and burial, Josh. 24. 29, 30. Which comes in here again, only to make way for the following account, which this chapter gives, of their degeneracy and apostasy. The angel had foretold that the Canaanites and their idols would be a snare to Israel; now the historian undertakes to show that they were so, and that they may i.ppear the more clear, he looks back a little, and takes notice, 1. Of their happy settlement in the land of Canaan. Joshua, having distributed this land ami ng them, dismissed them to the qu'ct and comfortable possession of it, V. 6. He sent them away, not cnlv every tribe, but evrrij ?na?i to his inheritance, no doubt, giving them his blessing. 2. Of their continuance in the faith and fear of God's holy name as long as Joshua lived, v. 7. As they went to their possessions with good resolutions to cleave to God, so they persisted for some time in these good resolutions, as long as they had good rulers that set them good examples, gave them good instructirns, and reproved and restrained the corruptions that crept in among them; and as long as they had in remembrance the great things God did for them when he brought them into Canaan: they that had seen these wonders, had so much sense as to believe their own eyes, and so much reason as to serve that God who had appeared so gloriously on their behalf; but they that followed, because they had not seen, believed not. 3. Of the death and burial of Joshua, which gave a fatal stroke to the interests of religion among the people, v. 8, 9. Yet so much sense they had of their obligations to him, that they did him honour at his death, and buried him in Timnath-heres; so it is called here, not, as in Joshua, Timnath-serah. Heres signifies the sun; a representation of which, some think, was set upon his sepulchre, and ga\e name to it, in remembrance of the sun's standing still at his word. So di\ ers of the Jewish writers say; but I much question whether an image of the sun would be allowed to the honour of Joshua, at that time, when, by reason of men's general proneness to worship the sun, it would be in danger of being abused to the dishonour of God. 4. Of the rising of a new generation, v. 10. All that generation in a few years wore off, their good instructions and examples died and were buried with them, and there arose another generation of Israelites who had so little sense of religion, and were in so little care about it, that notwithstanding all the advantages of their education, one might truly say, that they knew not the Lord, knew him not aright, knew him not as he had revealed himself, else they would not have forsaken him. They were so entirely devoted to the world, sq intent upon the business of it, and so indulgent of the flesh in ease and luxury, that they never minded the true God and his holy religion, and so were easily drawn aside to false gods and their abominable superstitions.

And so he comes to give us a general idea of the series of things in Israel, during the time of thr Judges; the same repeated in the same order.

I. The people of Israel forsook the God of Israel, and gave that worship and honour, to the dunghill-deities of the Canaanites, which was due to him alone, Be astonished, 0 heauens, at this, and wonder, 0 earth! Hath a nation, such a nation, so well fed, so well taught, changed its God, such a God, a

JUDGES, II.

God of infinite power, unspotted purity, inexhaustible goodness, and so very jealous of a competitor, for stocks and stones that could do neither good nor ,evil.'' Jer. 2. 11, 12. Never was there such an instance of folly, ingratitude, and perfidiousness. Observe how it is described here, !». 11, 13. In general, they did evil, nothing could be more evil, that is, more provoking to God, nor more prejudicial to themselves; and it was in the sight of the Lord; all evil is before him, but he takes special notice of the sin of having any other god. In particular, 1. They forsook tMe Lord; {v. 12. and again, V. 13.) this was one of the great evils they were guilty of, Jer. 2. 13. They had been joined to the L >rd in covenant, but now they forsook him, as a wife treacherously defiarteth from her husband, " They firsook the worship of the Lord," so the Ch ddee: for they thit forsake the worship of God, do in efFejt forsake God liimself. It aggravated this, th:it lie was the God of their fathers, so that they were born in his house, and therefore bound to serve him; and that he brought them out of the land of Kgy/it, he loosed their bonds, and upon that account also they were obliged to serve him. 2. When they forsook the only true God they did not turn atheists, nor were they such fools as to say. There is no God; but they followed other gods: so much remained of pure nature as to own a God, yet so much appeared cf corrupt nature as to multiply gods, and to take up with any, and to follow the fashion, not the rule, in religious worship. Israel had the honour of being a peculiar people, and dignified above all others, and yet so false were they to their own privileges, that they were fond of the gods of the jieofilr that were round about them. Baal and Ash-taroth, he-gods and she-gods; they made their court to sun, and moon, Jupiter and Juno. Baalim signifies lords, and Ashtaroth, blessed o.nes, both plural, for when they forsook Jehovah, who is one, they had gods many, and lords manv, as a luxuriant fancy pleased to multiply them. Whatever they took for their gods, they served them, and bowed down to them, gave honour to them, and begged favours from them.

II. The God of Israel was hereby provoked to anger, and delivered them up.into the hand of their enemies, v. 14, 15. He was wrath with them, for he is a jealous God, and true to the honour of his own name; and the way he took to punish them for their apostasy, was, to make those their tormentors whom they yielded to as their tempters. They made themselves as mean and miserable by forsaking (iod, as they would have been great and happy if they had continued faithful to him. 1. The scale of victory turned against them. After they forsook God, whenever they took the sword in hand, they were as sure to be beaten as before they had been sure to conquer. Formerly, their enemies could not stand before them, but wherever they went, the hand of the Lord was for them; when they began to cool in their religion, God suspended his favour, stopped the progress of their successors, and would not drive out their enemies any more, {v. 3.) only suffered them to keep their ground: but now, when they were quite revolted to idolatry, the war turned directly against them, and they could not any longer stand before their enemies. God would rather give the success to those that had never known nor owned him. Wherever they went, they might perceive that God himself was turned to be their enemy, and fought against them, Isa. 63. 10. 2. The balance of power then turned against them of course. Whoever would, might spoil them; whoever would, might oppress them; God sold them into the hands of their enemies; not only he delivered them up freely, as we do that which we have sold, but he did it upon a valuable consideration.

that he might get himself honour as a jealous God, who would not spare even his own peculiar people when they provoked him. He sold them as insolvent debtors are sold, (Matth. 18. 25.) by their sufferings to make some sort of reparation to his glory for the injury it sustained by their apostasy. Observe how their punishment, (1.) Answered what they had done; they served the gods of the nations that were round about them, even the meanest, and God made them ser\ e the princes of the nations that were round about them, even the meanest. He that is company for every fool, is justly made a fool of by every company. (2.) How it answered what God had s/ioken. The hand of heaven was thus turned against them, as the Lord had said, and as the Lord had sworn; (v. 15.) i eferring to the curse and death set before them in the covenant, with the blessing and life. Those that have found God true to his promises, may from thence infer that he will be as true to his threatenings.

III. The God of infinite mercy took pity on them, in their distresses, though they had brought themselves into them by their own sin and folly, and wrought deliverance for them. Nevertheless, though their trouble was the punishment of their sin, and the accomplishment of God's word, yet they were in process of time saved out of their troubles, v. 16*-IS. Where observe, 1. The inducement of their deliverance. It came purely from God's pity and tender compassion, the reason was fetched from within himself. It is not said. It repented them because of their iniquities, (for it appears, v. 17. that many of them continued unre-formed,) but, // refiented the Lord because of their groanings; though it is not so much the burthen of sin, as the burthen of aflHiction, that they are said to groan under. It was true, they deserved to perish for ever under his curse, yet this being the day of his patience and our probation, he does not stir up all his wrath. He might in justice have abandoned them, but he could not for pity do it. 2. The instruments of their deliverance; God did not send angels from heaven to do it, or bring in any foreign power for their rescue, but raised up judges from among themselves, as there was occasion, men to whom God gave extraordinary qualifications for, and calls to, that special service for which they were designed, which was to reform and deliver Israel, and whose great attempts he crowned with wonderful success; the Lord was with the judges when he raised them up, and so they became saviours. Obser^-e, (1.) In the days of the greatest degeneracy and distress of the church, there shall be some whom God will either find or make fit tc redress its grievances, and set things to rights, (2.) God must be acknowledged in the seasonable rising up of useful men for public service. He endues men with wisdom and courage, gives them hearts to act and venture. All that are in any way the blessings of their country, must be looked upon as the gifts of God. (3.) Whom God calls, he will own, and give them his presence; whom he raises up, he will be with. (4.) The judges of a land are its saviours.

IV. The degenerate Israelites were not effectually and thoroughly reformed, no not by their judges, x>. 17-«19. 1. Even while their judges Avere with them, and active in the work of reformation, there were those that would 7iot hearken to their judges, but at that \'ery time went a whoring after other gods; so mad were they ujJbn their idols, and so obstinately bent to backslide. They had been espoused to God, but broke the marriage-covenant, and went a whoring after false gods. Idolatry is spiritual adultery; so vile and base and perfidious a thing is it, and so hardly are those reclaimed, that are addicted to it. 2. Those that in the times of refor-

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Ill

mation began to amend, yet turned quickly out of the way again, and became as bad as ever. The way they turned out of, was tiiat which their godly ancestors walked in, and set them out in; but they soon started from under the influence both of their fathers' good example, and of their own good education. The wicked children of godly parents do so, and will therefore have a great deal to answer for. 3. However, tvhen the judge was dead, they looked upon the dam which checked the stream of their idolatry as removed, and then it flowed down again.with so much the more fury, and the next age seemed to be rather the worse for the attempts that were made toward reformation; {v. 19.) They corrufited themselves more than their fathers; strove to outdo them in multiplying strange gods, and in-\ enting profane and impious rites of worship, as it were in contradiction to their reformers. They ceased not from, or, as the word is, they would not let fall, any of their own doings; grew not ashamed of those idolatrous services that were most odious, nor weary of those that were most barbarous; would not so much as diminish one step of their hard and stubborn way. Thus they that have forsaken the good ways of God, which they have once known and professed, commonly grow most daring and desperate in sin, and have their hearts most hardened.

V. God's just resolution hereupon was, still to continae the rod over them. 1. Their sin was, sparing the Canaanites; and this, in contempt and violation of the covenant God had made with them, and the commands he had gi\ en them, v. 20. 2. Their punishment was, that the Canaanites were spared, and so they were beaten with their own rod. They were not all delivered into the hand of Joshua while he lived, -v. 23. Our Lord Jesus, though he sfioiled princifialities and fiowere, yet did not complete his victory at first; we see not yet all things /lut under him; here are remains of Satan's interest in the church, as thej-e were of the Canaanites in the land; but yet Joshua lives for ever, and will in the great day perfect his conquests. After Joshua's death, little was done for a long time against the Canaanites: Israel indulged them, and grew familiar with them, and therefore God would not drive them out any more, v. 21. If they will have such inmates as these among them, let them take them, and see what will come of it. God chose their delusions, Isa. 66. 4. Thus men cherish and indulge their own corrupt appetites and passions, and, instead of m'^rtifying them, make provision for them, and j therefore God justly leaves them to themselves under the power of their sins, which will be their ruin: So shall their doom be, themselves have decided it. These remnants of the Canaanites were left to prove Israel, {v. 22.) whether they will keep, the way of the Lord or not; not that God might know them, but that they might know themselves. It ! was to try, (1.) Whether they could resist the temptations to idolatiy which the Canaanites would lay before them. God had told them they could not, (Deut. 7. 4.) but they thought they could; "Well," said God, "I will try you;" and, upon trial, it was found that the tempter's charms were quite too strong for them. God has told us how deceitful and desperately wicked our hearts are, but we are not willing to believe it, until, by making bold with temptation, we find it too true by sad experience. (2.) Whether they would make a good jse of the vexations which the remaining natives would give them, and the many troubles they would occasion them, and would thereby be convinced of sin and humbled for it, reformed, and driven to God and their duty; whether by continual alarms from them they would be kept in awe, and made afraid of provoking God.

CHAP. III.

In this chapter, I. A g^eneral account of Israel's enemief is premised, and of the mischief they did them, v. 1. .7 II. A particular account of the brave exploits done b> the three first of the judges. 1. Othniel, whom God raised up to fight Israel's battles, and plead their cause against the king of Mesopotamia, v. 8. . 11- 2. Ehud, who was employed in rescuing Israel out of the hands of the Moabites, and did it by stabbing the king of Moab, V. 12. 30. 3. Shamgar, who signalized himself in an encounter with the Philistines, v. 31.

1. 'IVTOW these are the nations which the JL^ Lord left, to prove Israel by them , {even as many of Israel as had not known all the wars of Canaan ; 2. Only that the generations of the children of Israel might know to teach them war, at the least such as before knew nothing thereof;) 3. Namely, five lords of the Philistines, and all the Canaanites, and the Sidonians, and the Hivites that dwelt in mount Lebanon, from mount Baal-hermon unto the entering in of Ha-math. 4. And they were to prove Israel by them, to know whether they would hearken unto the commandments of the Lord, which he commanded their fathers by the hand of Moses. 5. And the children of Israel dwelt among the Canaanites, Hittites, and Amo-rites, and Perizzites, and Hivites, and Jebu-sites: 6. And they took their daughters to be their wives,, and gave their daughters to their sons, and served their gods. 7. And the children of Israel did evil in the sight of the Lord, and forgat the Lord their God, and served Baalim and the groves.

We are here told what remained of the old inhabitants of Canaan. 1. Tliere were some of them that kept together in united bodies, unbroken; {v. 3.) The five lords of the Philistines, namely, Ash-dod, Gaza, Askelon, Gath, and Ekron, 1 Sam. 6. 17. Three of these cities had been in part reduced, {ch. 1. 18.) but, it seems, the Philistines (probably with the help of the other two, which strengthened their confederacy with each other from thenceforward) recovered the possession of them. These gave the greatest disturbance to Israel of any of the natives, especially in the latter times of the Judges, and they Avere never quite reduced until David did it. There was a particular nation called Canaanites, that kept their ground with the Sidonians, upon the coast of the great sea. And in the north the Hivites held much of mount Lebanon, it being a remote comer, in which perhaps they were supported by some of the neighbouring states. But beside these, 2. There were every where in all parts of the country some scatterings of the nations; (i;. 5.) Hittites, Amorites, 8cc. which, by Israel's foolish connivance and indulgence, were so many, so easy, and so insolent, that the children of Israel are said to dwell among them, as if the right had still remained in the Canaanites, and the Israelites had been taken in by their permission, and only as tenants at will.

Now concerning these remnants of the natives, observe,

I. How wisely God permitted them to remain. It had been mentioned in the close of the foregoing chapter, as an art of Gcd's Justice, that he let them remain for Israel's correction. But here anothei

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construction is put upon it, and it appears to have been an act of God's wisdom, that he let them remain for Israel's real advantage, that those who had not known the wars of Canaan, might learn war, V. 1, 2. It was the will of God that the people of Israel should be inured to war, 1. Because their country was exceeding rich and fruitful, and abounded with dainties of all sorts, which, if they were not sometimes made to know hardship, would be in danger of sinking them into the utmost degree of luxury and effeminacy. They must sometimes wade in blood, and not always in milk and honey, lest even their men of war, by the long disuse of arms, should become as soft and nice as the tender and delicate woman, that would not set so much as (he sole of her foot to the ground for tenderness and delicacy; a temper as destructive to every thing that is good, as it is to every thing that is great, and therefore to be carefully watched against by all God's Israel. 2. Because their country lay very much in the midst of enemies, by whom they must expect to be insulted; for God's heritage was as a sfieckled bird, the birds round about were against her, Jer. 12. 9. It was therefore necessary they should be well disciplined, that they might defend their coasts when mvaded, and rnight hereafter enlarge their coast as God had promised them. The art of war is best learned by experience, which not only acquaints men with martial discipline, but (which is no less necessary) inspires them with a martial disposition. It was for the interest of Israel to breed soldiers, as it is the interest of an island to breed seamen, and therefore God left Canaanites among them, that, by the lesser difficulties and hardships they met with in encountering them, they might be prepared for greater; and, by running with the foot men,vcn^tXesivn to contend with horses, Jer. 12. 5. Israel was a figure of the church militant, that must fight its way to a triumphant state. The soldiers of Christ must endure hardness, 2. Tim. 2, 3. Corruption is therefore left remaining in the hearts even of good christians, that they may learn war, may keep on the whole armour of God, and stand continually upon their guard. The learned Bishop Patrick offers another sense of v. 2, that they might know to teach them war, that is, they shall know what it is to be left to themselves. Their fathers fought by a divine power, God taught their hands to war and their fingers to fight; but now that they have forfeited his favour, let them learn what it is to fight like other men.

II. How wickedly Israel mingled themselves with those that did remain. One thing God intended in leaving them among them, was to prove Israel, {y. 4.) that those who were faithful to the God of Israel, might have the honour of resisting the Canaanites' allurements to idolatry, and that those who were false and insincere, might be discovered, and might fall under the shame of yielding to those allurements. Thus in the christian churches there must needs be heresies, that they which are perfect may be made manifest, 1 Cor. 11. 19. Israel, upon trial, proved bad. 1. They joined in marriage with the Canaanites, {v. 6.') .though they could not advance either their honour or estate by marrying with them. They would mar their blood instead < f mending it, and sink their estates instead of raising them, by such marriages. 2. Thus they were brought to join in worship with them; they served their ^ocfs, fv. 6. J Baalim and the groves; {v. 7.) that is, the images that were worshipped in groves of thick trees, which were a sort of natural temples. In such unequal matches there is more reason to fear that the bad will corrupt the good, than to hope that the good will reform the bad; as it is m laying two pears together, the one rotten, and the other sound. When they inclined to worship

other gods, they forgat the Lord their God. In complaisance to their new relations, they talked of nothing but Baalim and the groves; so that by degrees they lost the remembrance of the true God, and forgot there was such a Being, and what obligations they lay under to him. In nothing is the corrupt memory of man more treacherous than in this, that it is apt to forget God; because out of sight, he is out of mind; and here begins all the wickedness that is in the world; they have perverted their way, for thev have forgotten the Lore their God.

8. Therefore the anger of the Lord was hot against Israel, and he sold them into the hand of Chushan-rishathaim king of Mesopotamia: and the children of Israel served Chushan-rishathaim eight years. 9. And when the children of Israel cried unto the Lord, the Lord raised up a deliverei to the children of Israel, who delivered them, even Othniel the son of Kenaz, Caleb's younger brother. 10. And the Spirit of the Lord came upon him, and he judged Israel, and went out to war: and the Lord delivered Chushan-iishathaim king of Mesopotamia into his hand; and his hand prevailed against Chushan-rishathaim. 11. And the land had rest forty years: and Othniel the son of Kenaz died.

We now come to the records of the government of the particular judges, the first of which was Othniel, in whom the story of this book is knit to that of Joshua, for even in Joshua's time, Othniel began to be famous; by which it appears that it was not long after Israel's settlement in Canaan, before . their purity began to be corrupted, and their peace (by consequence) disturbed. And those who have taken pains to inquire into the sacred chronology, are generally agreed, that the Danites' idolatry, and the war with the Benjamites for abusing the Le-vite's concubine, though related in the latter end of this book, happened about this time, under or before Othniel's government, Avho, though a judge, was not such a king in Israel, as would keep men from doing what was right in their oim eyes.

In this short narrative of Othniel's government, we have,

I. The distress that Israel was brought into for their sin, v. 8. God, being justly displeased with them for plucking up the hedge of their peculiarity, and laying themselves in common with the nations, plucked up the hedge of their protection, and laid them open to the nations; set them to sale as goods he would part with, and the first that laid hands on them was Chushan-rishathaim, king of that Syria which lay between the two great rivers of Tigris and Euphrates, thence called Mesopotamia; which signifies the midst of rivers. It is probable that this was a warlike prince, and, aiming to enlarge his dominions, invaded the two tribes first on the other side Jordan that lay next him, and afterward, perhaps by degrees, penetrated in the heart of the country, and, as far as he went, put them under contribution, exacting it with rigour, and perhaps quartering soldiers upon them. Laban was of this country, who oppressed Jacob with a hard service; but it lay at such a distance, that one could not have thought Israel's trouble should have come from such a far conntty, -which shows so much the more of the hand of God m it.

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113

IT. Their return to God in this distress. When he slew them, then they sougiit him whom before they had slighted, lihe children of Israel, even the ge-neraUty of thern, ciied unto the Lord, v. 9. At first, they made hght of their trouble, and thought they could easily shake off the yoke of a prince at such a distance; but when it continued eight years, they began to feel the smart of it, and then they cried under it, who before had laughed at it. They who in the day of their mirth had cried to Baalim and Ashtaroth, now that they are in trouble, cry to the Lord from whom they had revolted, whose justice brought them into this trouble, and whose power and favour alone could help them out of it. Affliction makes those cry to God with importunity, who before would scarcely speak to him.

III. God's return in mercy to them for their deliverance. Though need drove them to him, he did not the efore reject their prayers, but graciously raised up a deliverer, or saviour, as the word is. Observe, 1. Who the deliverer was; it was Othniel, who married Caleb's daughter; one of the old stock that had seen the works of the Lord, and had himself, no question, kept his integrity, and secretly lamented the apostasy of his people, but waited for a divine call to appear publicly for the redress of their grievances. He was now, we may suppose, far advanced in years, when God raised him up to this honour; but the decays of age were no hinderance to his usefulness, when God had work for him to do. 2. Whence he had his commission, not of man, or by man; but the Spirit of the Lord came upon him, v. 10. The spirit of wisdom and courage to qualify him for the service, and a spirit of power to excite him to it, so as to gi\ e him and others full satisfaction that it was the will of God he should engage in it, the Chaldee says, The sfiirit of firofihecy remained on him. 3. What method he took; he first judged Israel, reproved them, called them to an account for their sins, and reformed them, and then Avent out to war; that was the light method. Let sin at home be conquered, that worst of enemies, and then enemies abroad will be more easily dealt with. Thus let Christ be our Judge and Law-giver, and then he will save us, and on no other terms, Isa. 33. 22. 4. What good success he had. He prevailed to break the yoke of the oppression, and, as it should seem, to break the neck of the oppressor; for it is said. The Lord delivered Chushan-rishathaim into his hand. Now was Judah, of which tribe Othniel was, as a lion's tvhelfi t^one ufi from the prey. 5. The happy consequence of Othniel's good ser\ ices. The land, though not getting ground, yet had rest, and some fruits of the reformation, forty years; and it had been per-jjetual, if they had kept close to God and tlieir duty.

12. And the children of Israel did evil again in the si2;ht of the LiORD: and the Lord strengthened Eglon the king of Moab against Israel, because they had done evil in the sight of the Lord. 13. z\nd he gathered unto him the children of Ammon and Amalek, and went and smote Israel, and possessed the city of palm-trees. 14. So the children of Israel served Eglon the king of Moab eighteen years. 15. But when the children of Israel cried unto the Lord, the Lord raised them up a deliverer, Ehud the son of Gera, a Benjamite, a man left-nanded: and by him the children of Israel sent a present unto Eglon the king of Moab. 16. But Ehud made hhn a dagger, which

Vol. II. -P

had two edges, of a cubit length; and he did gird it under his raiment upon iiis righi thigh. 17. And he brought the present unto Eglon king of Moab ; and Eglon tvas a very fat man. 18. And when he had made an end to ofler the present, he sent away the people that bare the present. 19 But he himself turned again from the quarries that ivere by Gilgal, and said, 1 have a secret errand"^ unto thee, O king: who said, Keep silence. And all that stood by him went out from him. 20. And Ehud came unto him; and he was sitting in a summer parlour, which he had for himself, alone : and Ehud said, I have a message from God unto thee. And he arose out of his seat. 21. And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly. 22. And the haft also went in after the blade; and the fat closed upon the blade, so that he could not draw the dagger out of his belly; and the dirt came out. 23. Then Ehud went forth through the porch, and j shut the doors of the parlour upon him, and locked them. 24. When he was gone out, his servants came; and when they saw that, behold, the doors of the parlour 2veie locked, they said. Surely he covereth his feet in his summer chamber. 25. And they tarried till they were ashamed ; and, behold, he opened not the doors of the parlour : therefore they took a key and opened tke7ii: and, behold, their lord was fallen down dead on the earth. 26. And Ehud escaped while they tarried, and passed beyond the quarries, and escaped unto Sei-rath. 27. And it came to pass, when he was come, that he blew a trumpet in the mountain of Ephraim, and the children of Israel went down with him from the mount, and he before them. 28. And he said unto them, Follow after me ; for the Lord hath delivered your enemies the Moabites into your hand. And they went down after him, and took the fords of Jordan toward Moab, and suffered not a man to pass over. 29. And they slew of Moab at that time about ten thousand men, all lusty, and all men of valour; and there escaped not a man. 30. So Moab was subdued that day under the hand of Israel. And the land had rest fourscore years.

Ehud is the next of the judges whose achievements are related in this history, and here is an account of his actions.

I. When Israel sins again, God raises up a new oppressor, v. 12.. 14. It was an aggravation of their wickedness, that they did evil again, after they had smarted so long tor their former iniquities, promised so fair when Othniel judged them,

JUDGES, III.

and received so much mercy from God in their deliverance. What, and after all this, again to break his commandments! Was the disease obstinate to all the methods of cure, both corrosives and lenitives? It seems it was. Perhaps they thought Ihey might make the more bold with their own sins, because they saw themselves in no danger '"rom their old oppressor, the powers of that kingdom were weakened and brought low; but God made them know that he had a variety of rods wherewith to chastise them, he strengthened Eglon king of Moab against them. This oppressor la»y nearer them than the former, and therefore would be the move mischievous to them; God's judgments thus approached them graduallv, to bring them to repentance. When Isr lel dwelt in tents, but kept their integrity, B ilak, kmg of Moab, that would have strengthened h'mself against them, was baffled; but now that thev had forsaken CJod, and worshipped the gods of the nations round about them, (and perhaps those of the Moab'tes among the rest,) here was another king of Moab whom God strengthened against them, put power into his hands, though a wicked nnn, that he might be a scourge of Israel; the staff"in Ms hand, with which he beat Israel, was, God^ indignaiion; hoivbeit he meant not so, neither did his heart think so, Isa. 10. 6. 7. Israelites did ill, and, we m'ly suppose, Moab=tes did worse; yet because God punishes the sins of his own people in this world, that, the flesh being destroyed, the spirit mav be saved, Israel is weakened, and Moab strengthened against them. God would not suffer the Israelites, when they were the stronger, to distress the Moabites, nor give them any disturbance though they were idolaters; (Deut. 2. 9.) yet now he suffered the Moabites to distress Israel, and strengthened them on purpose that thev might: Thy jndt^mevts, 0 God, aj-e a great deefi. The king of Mo-ili took to his assistance the Ammonites and Amalekites, {v. 13.) and that strengthened him; and we are here told how they prevailed.

1. They beat them in the field, they went and smote Israel, (v. 13.) not nnlv thr'se tribes that lay next them on the other side of .Jordan, who, though first settled, being frontier-tribes, were most disturbed; but those also within .Jordan, for they made themselves masters of the citii nffmlm-trees, which, it is probable, was a strnng-liold erected near the place where Jericho had stood, for th 't was so called. (Deut. 34. 3.) into which the Moabites put a garrison, to be a bridle upon Israel, and to secure the passes of Jordan, for the preservation of the communication with their own countrv. It was well for the Ivenites that thev had left this city, {ch. 1. 16.) before it fell into the hands of the ene-mv. See how quickly the Israelites lost that by their own sin, which they had gained by miracles of divine mercy.

2. Thev made them to serve, {v. 14.") that is, ex-a.cted tribute from them, either the fruits of the earth in kind, or monev in lieu of them. They neglected the service of God, and did not pay him his tribute; thus therefirc did God recover from them that nuine and oil, that silver and gold, which they prepared for Baal, Hos. 2. 8. What should have been paid to the divine ((race, and was not, was distrained for, and p'>id to the divine justice. The former ser'itude {v. 8.) lasted but eight years, this eighteen; for if lesser troubles do not do the work, (iod will send greater.

II. When Israel prays again, God raises up a new deliverer, {y. 15.) his name Ehud. We are here tnld, 1. It was a Benjamite. The city of palm-trees lav within the lot of this tribe, by which, it is probable, thev suffered the most, and therefore stirred first to shake off the yoke. It is supposed by

the chronologer, that the Israelites' war with Ben jamin tor the wickedness of Gibeah, by which that whole tribe was reduced to six hundred men, happened before this, so that we may well think that tribe to be now the weakest of all the tribes; yet out of it God raised up this deliverer, in token of his being perfectly reconciled to them, to manifest his own power in ordaining strength out of weakness, and that he might bestow more abundant honotn upon that part which lacked, 1 Cor. 12. 24. 2. That he was left-handed, as it seems, many of that tribe were, ch. 20. 16. Benjamin signifies the son of the right hand, and yet multitudes of them were left-handed: for men's natures do not always answer their names. The IjXX. s'ly, he was an ambidexter, one that could use both hands alike, supposing that that was an advantage to him in the action he was called to; but the Hebrew phrase, that he was shut of his right hand, intimates that either thnnigh disease or disuse, he made little or no use of that, but of his left hand only; and so was the less fit for war, because he must needs handle his sword but awkwardly; yet God chose this left-handed man to be the man of his right hand, whom he wouM make strong for himself, Ps. 80. 17. It was God's right hand that gained Israel the victory, (Ps. 44. 3.) not the right of the instruments he emploved.

We are here told what Ehud did for the deliverance of Israel out of the hands of the Moabites. He saved the oppressed bv destroying tlie oppressors, when the measure of their iniquity was full, and the set time to favour Israel was come.

(1.) He put to death Eglon the king of Moab; I say, fiut him to death; not he murdered or assassinated him, but, as a judge, or minister of divine justice, executed the judgments of God upon him, as an implacable enemy to God and Israel. This story is particularly related.

[1.] He had a fair occasion of access to him; being an ingenious active man, and fit to stand befoi-c kings, his people chose him to carry a present in the name of all Israel, over and above then-tribute, to their great lord the king of Moab, that they might find favour in his eyes, ^. 15. The present is called mincha in the original, which is the wtrd used in the law for the offerings that were presented to God, to obta'n his favrur; these the children of Israel had not offered in their season, to the God that lo\ ed them; and now, to punish them for their neglect, they are laid under a necessity of bringing their offerings to a heathen prince that hated them. Ehud went on his errand to Eglon, offeied his present with the usu tl ceremony, and expressions of dutiful respect, the better to colour what he intended, and to prevent suspicion.

[2.] It should seem, from the first, he designed to be the death of him, God putting it into his heart, and letting him know also that the motion was from himself, bv the Spirit that came upon him, the impulses of which carried with them their own evidence, and so gave him full satisfaction both as to the lawfulness and the success of this daring attempt, of both which he would have had reason enough to doubt. If he be sure that God bids him do it, he is sure both that he may do it, and that he shall do It; for a command from God is sufficient to bear us out, and bring us off, both against our conscience, and against all the world. That he compassed and imagined the death of this tyrant, appears by the preparation he made of a weapon for the purpose; a short dagyer, but half a yard long, like a bayonet, which might easily be concealed under his clothes, {y. 10.) perhaps, because none were suffered to come near the king with their swords by their sides. This he wore on his right thigh, that it might be the more ready to his left hand, and might be the less suspected.

JUDGES, 111.

116

[".] He contrived how to be alone with him; which he might the more easily be, now that he h^td not only made himself known to him, but ingratiated himself by the present, and the compliments, which, perhaps, on that occasion, he had passed upon him. Observe how he laid his plot. Firnt, He concealed his design even from his own attendants; brought tliem part of the way, and then ordered them to go forward towards home, while he himself, as if he had forgot something behind hi in, went back, to the king of Moab's court, x'. 18. Tliere needed but one hand to do the execution; h id more been engaged tliey could not so safely hive kept counsel, nor so easily have made an escape. Secondly, He returned from the quarries by Gilg il, {x>. 16.) from tlie graven images (so it is in the mirgin) which were with Gilgal; set up perhaps by the IVloabites with the twelve stones which Joshua had set up there. Some suggest that the sight of tiiese idols stirred up in him such an indignation ag linst the king of Moab, as put him upon the execution of that design, which otherwise he had thought to have let fall for the present Or, perhaps, he came so far as to these images, that telling from what place he returned, the king of Moab might be the more apt to believ e he had a message from God. Thirdly, He begged a private audience, and obtained it in a withdrawing room, here called a summer fiarlour. He told the king he had a secret errand to him, who, thereupon, ordered all his attendants to withdraw, w 19. Whether he expected to receive some private instructions from an oracle, or some private infornmtion concerning the present state of Israel, as if Ehud would betray his country, it was a very unwise thing for him to be all alone with a stranger, and whom he had reason to look upon as an enemy; but those that are marked f)r ruin, are infatuated, and their Aea/Ys A/r/yrom understanding; God deprives them of discretion.

[4.] When he had him alone, he soon despatched him. His summer parlour, where he used to indulge himself in ease and luxury, was the place of liis execution. First, Ehud demands his attention t ■) a message from God, {v. 20.) and that message WHS a dagger: God sends to us by the judgment of his hand, as well as by the judgment of his mouth. Secondly, Eglon pays respect to a message from God. Though a king; though a heathen king; though rich and powerful; though now tyrannizing over the people of God; though a fat unwieldy man, thai could not easily rise, nor stand long; though in private, and what he did not under observation; yet, when he expected to receive orders from heaven, he rose out of his seat; whether it was low and easy, or whether,it w is high and stately, he quitted it, afid stood up when God was about to speak to him, thereby owning God his Superior. This shames the irreverence of many who are called christians, and yet when a message from God is delivered to them, studv to show, l)y all the marks of carefulness, liow little they regard it. Ehud, in calling what he had to do, a message from God, plainly avouches a divine commission for it; and God's inclining Eglon to stand up to it, did both confirm the commission, and facilitate the execution. Thirdly, The message was delivered, not to his ear, but immediately, and literally, to his heart, into which the fatal knife was thrust, and was left there, x». 21, 22. His extreme fatness, made him unable to resist, or to help himself; probablv, it was the effect of his luxury and excess; and when the fat closed up. the blade, God would by that circumstance show how those that pamper the body, do but prepare for their own misery. However, it was an emblem of his carnal security and senselessness. His heaii; was as fat as grease, and in that he thought himself enrlospd. See Ps. 119. 70.—17.

10. Eglon signifies a calf, and he fell like a fatted calf, by the knife, an acceptable sacrifice to d.vine justice. Notice is taken of the coming out of the dirt or dung, that the death of this proud tyrant may appear the more ignominious and shameful. He that had been so verv nice and curious about his own body, to keep it easv and clean, shall now be found wallowing in his own blood and excrements. Thus does God pour contempt upon princes. Nov\' this act of Ehud's, 1. May justifv itself, because he had special direction fi-crn God to do it, and it was agreeable to the usual method, which, under that dispensation, God took to avenge his people cf their enemies, and to manifest to the world his own justice. But, 2. It will by no means justify any now in doing the like. No such commissions are now given, and to pretend to them is to blaspheme God, and make him patronise the worst of villanies. Christ bid Peter sheathe the sword, and we find not that he bid him draw it again.

[5. ] Providence wonderfully favoured his escape, when he had done the execution. First, The tyrant fell silently, without any shriek or outcry, which might have been overheard by his servants at a distance. How silently does he go down to the pit, choked up, it may be, with his own fat, which stifled his dving groans, though he had made so great a noise in the world, and had been the terror of the mighty in the land of the living. Secoridly, The heroic executioner of this vengeance, with such a presence of mind, as discovered not onl}' no consciousness of guilt, but a strong confidence in the divine protection, shut the doors after him, took the key with him, and passed through the guards with such an air of innocence, and boldness, and uncon-cernedness, as made them not at all to suspect his having done any thing amiss. Thirdly, The servants that j^ttended in the antechamber, coming to the door of the inner parlour, when Ehud was gone, to know their master's pleasure, and finding it locked, and all quiet, they concluded he was lain down to sleep, and covered his feet upon his couch, and was gone to consult his pillow about the message he had received, and to dream upon it, (y. 24.) and therefore would not offer to open the door. Thus by their care not to disturb his sleep, they lost the opportunity of revenging his death. See what comes of men's taking state too much, and obliging those about them to keep their distance; some time or other, it may come against them more than they think of. Fourthly, The servants at length opened the door, and found their master had slefit indeed his long sleep, v. 25. The horror of this tragical spectacle, and the confusion it must needs put them into, to reflect upon their own in-consideration in not opening the door sooner, quite put bv tlic tlioughts of sending pursuers after him that had done it, whom now they despaired of over-takincr. Lastly, Ehud by this means made his escape to Sierath, a thick wood; so some. v. 26. It is not said anv where in this story, what was the place in which Eglon lived now; but there being nf) mention of Ehud's passing and i-epassing Jordan, I am inclined to think that Eglon had left his own co'.mtry of Moab, on the other side Jordan, and made his principal residence at this time in the city of palm-trees, within the land of Canaan, a richer country than his own, and that there he was slain, and then the quarries by Gilgal were not far off him. There where he had settled himself, and thought he had sufficiently fortified himself to lord it over the people of God,' there he was cut off, and proved to be fed for the slaughter like a lamb in a larger place.

(2.) Ehud having slain the king of Moab, gave a total rout to the forces of the Moabites that were amone- them, and so effectually shook off the yoke

JUDGES, IV.

of their oppression. [1.] He raised an army immediately in mount Ephraim, at some distance from the head-quarters of the Moahites, and headed them himself, v. 27. The trumpet he blew was indeed a jubilee-trumpet, proclaiming liberty, and a joyful sound it was to the oppressed Israelites, who for a long time had heard no other trumpets than those of their enemies. [2.] Like a pious man, and as one that did all this in faith, he took encouragement liimself, and gave encouragement to his soldiers, fn-m the power of God engaged for them; {v. 28.) "Follow me, for the Lord liath delivered xfour cnemicft into your hands; we are sure to have" God with us, and therefore may go on boldly, and shall go on triumphantly." [3.] Like a politic general, he first secured the fords (if Jordan, set strong guards upon all those passes, to cut off communications between the Moabites that were in the land of Israel, (for upon them only his design was,) and their own country on the other side Jordan; that if, upon the alarm given them, they resolved to fly, they might not escape thither, and if they resolved to fight, they might not have assistance thence. Thus he shut them up in that land as their prison, in wliich they were pleasing themselves as their palace and paradise. [4.] He then fell upon them, and put them all to the sword, ten thousand of them, which, it seems, was the number appointed to keep Israel in subjection; {v. 29.) There escaped not a man of them. And they were the best and choicest of all the king of Moab's forces; all lusty men of bulk and stature, and not only able bodieii, but high spirited too, and men of valour, T'. 20. But neither their strength nor their-courage stood them in any stead, when the set time was come for God to deliver them into the hand of Israel. [5.] The consequence of this victory was, that the power of the Moabites was wholly broken in the land of Israel; the country was cleared of these oppressors, and the land had rest eighty years, V. 30. We may hope that there was likewise a reformation among them, and a check given to idolatry, by the influence of Ehud, which continued a good part of this time. It was a great while for the land to rest, fourscore years; yet what is that to the saints' everlasting rest in the heavenly Canaan?

31. And after him was Shamgar, the son of Anath, which slew of the Philistines six hundred men with an ox-goad: and he also delivered Israel.

When it was said the land had rest eighty years, some think it is meant chiefly of that part of the land which lay eastward on the banks of Jordan, which had been oppressed by the Moabites; but it seems, by this passage here, that the other side of the country which lay south-west, was in that time infested by the Philistines, against whom Shamgar made head.

1. It seems Israel needed deliverance, for he delivered Israel; how great the distress was, Deborah afterwnrd related in her song, (c/;. 5, 6.) that in the days of Shamgar the highways were unoccupied, &c. That part of the country which lay next to the Philistines was so infested with plunderers, that the people could not travel the roads in safety, l»ut were in danger of being set upon and robbed; nor durst they dwell in the unguarded villages, but were forced to take shelter in the fortified cities.

2. God raised him up to deliver them, as it should seem, while Ehud was yet living, but superannuated. So inconsiderable were the enemies for number, that it seems the killing of six hundred of them amounted to a deliverance of Israel, and so many he slew with an ox-goad, or, as some read it, 'i plough-share. It is probable that he was himself

following the plough, when the Philistines made an inroad upon the country to ravage it, and (iod put it into his heart to oppose them: the impulse bemg sudden and strong, and having neither sword nor spear to do execution with, he took the instrument that was next at hand, some of the tods of his plough, and with that killed so many hundred men, and came off unhurt. See here (1.) That God can make those eminently serviceable to his Rlr.ry ;ind his church's good, whose extraction, educatii n, and employment, are very mean and obs^ ure. He that has the residue of the Spirit, could, wlien he pleased, make ploughmen judges ;.nd generals, and fishermen apostles. (2.) It is no matter liow weak the weapon is, if God direct and strengthen the arm. An ox-goad, when God pleases, shall do more than Goliath's sword. And sometimes he chooses to work by such unlikely means, that t!ie excellency of the power may appear to be of Gcd.

CHAP. IV.

The method of the history of Deborah and Barak, (the heroes in this chapter,) is the same with that before. Here is, I. Israel revolted from God, v. 1. II. Israel oppressed by Jabin, v. 2, 3. III. Israel judged by Deborah, v. 4, 5. IV. Israel rescued out of the hands of Jabin. 1. Their deliverance is concerted between Deborah and Barak, V. 6.. 9. 2. It is accomplished by their joint agency. Barak takes the field; (v. 10.) Sisera, Jabin's general, meets him; (v. 12,13.) Deborah encourages him, (v. 14.) and God gives him a complete victory. The army routed, V. 15, 16. The general forced to flee; (v. H.) and there where he expected shelter, had his life stolen from him by Jael while he was asleep, (v. 18. .21.) which completes Barak's triumph, (v. 22.) and Israel's deliver* ance, v. 23, 24.

1. A ND the children of Israel again did l\. evil in the sight of the Lord, when Ehud was dead. 2. And the Lord sold them into the hand of Jabin king of Canaan, that reigned in Hazor; the captain of whose host ivos Sisera, which dwelt in Harosheth of the Gentiles. 3. And the children of Israel cried unto the Lord; for he had nine hundred chariots of iron: and twenty years he mightily oppressed the children of Israel.

Here is,

I. Israel backsliding from God; They again did e-i>ilin.his sight, forsook his service, and worshipped idols; ifnr that was the sin which now most easily beset them, v. 1. See in this, 1. The strange strength of corruption, which hurries men into sin, notwithstanding the most frequent instances of its fatal consequences. The bent to backslide is very hardly restrained. 2. The common ill eifects of a long peace. The land had rest eighty years, which should have confirmed them in their religion; but, on the contrary, it made them secure and wanton, and indulgent of those lusts which the worship of the false gods was calculated for the gratification of. Thus the prosperity of fools destroys them. Jeshu-run waxeth fal and kicketh. 3. The great loss which the people sustain by the death of good governors. They did evil, because £,hud was dead. So it may be read. He kept a strict eye upon them, restrained and punished every thing that looked towards idolatr)', and keptHhem close to God's service. But when he was gone, they revolted, fearing him more than God.

II. Israel oppressed by their enemies. When they forsook God, he forsook them; and then they became an easy prey to every spoiler. They alienated themselves from God, as if he were none of their's; and then God alienated them as none of his.

JUDGES, IV.

ir

They that threw themselves out of God's service, tlirew themselves out of his protection. What has my beloved to do in my house, when she has thus played the harlot? Jer. 11. 15. He sold them into the hands ofJabin, v. 2. This Jabin reigned in Razor, as another of the same name, and perhaps his ancestor, had done before him, whom Joshua routed, slew, and burnt his city, Josh. 11. 1, 10. But it seems, in process of time, the city was rebuilt, the power regained, the loss retrieved, and by degrees, the king of Hazor becomes able t:< tyrannize over Israel, who by sin had lost all their advantage against the Canaanites. This servitude was longer than either of the former, and mucli more grievous. Jabin, and his general Sisera, did mightily oppress Israel. That which aggravated the oppression was, 1. That this enemy was nearer them than any of the former, in their borders, in their bowels; and by that means, had the more opportunity to do them a mischief. 2. That they were the natives of the country, who bore an implacable enmity to them, for invading and dispossessing them; and when they had them in their power, would be so much the more cruel and mischievous toward them in revenge of the old quarrel. 3. That these Canaanites had, when time was, been conquered and subdued by Israel, were of old sentenced to be their servants, (Gen. 9. 25.) and might now have been under their feet, and utterly incapable of giving them any disturbance, if their own slothfulness, cowardice, and unbelief, had not suffered them thus to get head. To be oppressed by those whom their fathers had conquered, and whom they themselves had foolishly spared, could not but be very grievous.

III. Israel returning to their God; They cried unto the Lord, when distress drove them to him; and they saw no other way of relief. Those that slight God in their prosperity, will find themselves under a necessity of seeking him when they are in trouble,

4. And Deborah a prophetess, the wife of Lapidoth, she judged Israel at that time. 5. And she dwelt under the palm-tree of Deborah, between Ramah and Beth-el in mount Ephraim; and the children of Israel came up to her for judgment. 6. And she sent and called Barak, the son of Abinoam, out of Kedesh-naphtali, and said unto him, Hath not the Lord God of Israel commanded, saying. Go, and draw toward mount Tabor, and take with thee ten thousand men of the children of Naphtali and of the children of Zebulun ? 7. And I will draw unto thee, to the river Kishon, Sisera, the captain of Jabin's army, with his chariots and his multitude; and I will deliver him into thine hand. 8. And Barak said unto lier, If thou wilt go with me, then I will go; but if thou wilt not go with me, then I will not go. 9. And she said, I will surely go with thee : notwithstanding the journey that ihou takest shall not be for thine honour; for the Lord shall sell Sisera into the hand of a woman. And Deborah arose, and went with Barak to Kedesh.

The year of the redeemed is at length come, *hen Israel was to be delivered out of the hands of

Jabin, and restored again to their liberty; which, we may suppose, the northern tribes, that lay nearest the oppressor, and felt most the effects of his fury, did in a particular manner cry to God for. i'br the ofi/iression of the poor, and the sighing of the needy, now will God arise. Now here we lia\ e,

I. The preparation of the people for their deliverance, by the prophetic conduct and government of Deboiah, v. 4, 5. Her name signifies a bee; and she answered her name by her industry, sagacity, and great usefulness to the public, her sweetness to her friends, and sharpness to her enemies. She is said to be the wife of l^a/iidoth: the termination is not commonly found ivi the name of a man; therefore some make it the name of a place, she was a woman of La/iiuoth. Others take it appel-latively; Lapidoth signifies lam/is. The rabbins say, she had cmpk yed herself in making wicks fi r the lami)s of the tabernacle; and having stooped to that mean office for God, she was afterwards thus preferred. Or, she was a woman of illuminations, or of sfilendors: one that was extraordinary knowing and wise, and so came to be very eminent and illustrious. Concerning her we are here told, 1. That she was intimately acquainted with God: she was a prophetess; one that was instructed in divine knowledge by the inmicdiate inspiration of the Spii'it of God, and had gifts of wisdom, which she attained to not in an ordinary way; she heard the words of God, and probably saw the visions of the Almighty. 2. That she was entirely devoted to the sers'ices of Israel. She judged Israel at the time that Jabin oppressed them; and perhaps, for being a woman, she was the more easily permitted by the oppressor to do it. She judged, not as a princess, by any civil authority conferred upon her, but as a prophetess, and as God's mouth to them, correcting abuses, and redressing grievances, especially those which related to the worship of God. The children of Israel came up to her from all parts for judgment, not so much tor the deciding of controversies between man and man, as for advice in the reformation of what was amiss in things pertaining to God. Those among them, who before had secretly lamented the impieties and idolatries of their neighbours, but knew not where to apply themselves for the restraining of them, now made their complaints to Deborah; who, by the sword of the Spirit, showing them the judgment of Gid, reduced and reclaimed many, and excited and animated the magistrates in their respective districts to put the laws in execution. It is said she dwelt, or, as some read it, sat under a palm-tree, called ever after, from her, the palm-tree of Deborah. Either she had her house under a tree, a mean habitation which would couch under a tree; or she had her judgment-seat in the open air, under the shadow of that tree; which was an emblem of the justice she sat there to administer, which will thrive and grow against opposition, as palms under pressuie. Jo-sephus says, that the children of Israel came to Deboi-ah to desire her to pray to God for them, that they might be delivered out of the hand ofJabin; and Samuel is said at one particular time to judge Israel in Mizpeh, that is, bring them back again to God, when they made the same address to him upon a like occasion, 1 Sam. 7. 6, 8.

II. The project laid for their deliverance. When the children of Israel camf to her for judgment, with her they found salvation. So they that seek to God for grace, shall have grace and peace; grace and comfort, grace and glor}\ She was not herself fit to command an army in person, being a woman; but she nominates one that wns fit, Barak of Naphtali, who, it is probable, had already signalized himself in some rencontres with tlie forces of the oppressor, living near him, (for Hazor and Harosheth

JUDGES, IV.

liiy w'thin t'le lot of that tribe,) and thereby had 8:,i'ned ;i reputation emd interest among his people. Some st'iiggles, we may suppose, that brave man had used toward the shaking off of the yoke, but could not effect it til! he had his commission and in structions from Deborali. He could do nothing without her head, nor she without his hands; but both together made a complete deliverer, and effected a complete deliverance. The greatest and best are not self-sufficient, but need one another.

1. By God's direction, she orders Barak to raise an army, and engage Jabin's forces, that were under Sisera's command, v. 6, 7. Barak, it may be, had been meditating some great attempt against the common enemy; a spaik of generous fire was glowing in h's breast, and fain he would do something to the purpose for his people, and for the cities of his God. But two things discouraged him: (I.) He wanted a commission to levy forces; that therefore Deborah here gives him under the broad seal of heaven; which, as a prophetess, she had a warrant to affix to it. " Hath not the Lord God of Israel commanded it? Yes, cert inly he has, take my word for it." Some think she intends this as an appeal to Barak's own heart: " Has not God, by a secret whisper to thyself, given thee some intimation of his purpose, to make use of thee as an instrument in his hand to save Israel? Hast not thou felt some impulse of this kind upon thine own spirit?" If so, the spirit of prophecy in Deborah confirms the spirit of a soldier in Barak; Go and draxv toward mount Tabor. [l.'J She directs him what number of men to raise, ten thousand; and let him not fear that those will be too few, when God hath said, he will by them save Israel. [2.] Whence he shoidd raise them; only out of his own tril)e, and that of Zebulun, next adjoining; those two counties should furnish him with an army sufficient, he need not stav to go further. And, lastly, She orders him where to make his rendez\'ous; at mount Tabor, in his own neighbourhood. (2.) When he had an army raised, he knew not how he should have an opportunity of engaging the enemy, who, perhaps, declined fighting, having heard that Israel, if they had but courage enough to make liead against the enemy, seldom failed of success. " Well," says Deborah, " in the name of God, Twill draw unto thee Sisera and Im army." She assures him that the matter should be determined hy one pitched battle, and should not be long in the doing. [1.] In mentioning the power of the enemy, Sisera, a celebrated General, bold and experienced, his chariots, liis ir-in chariots, and his multitude of soldiers, she obliges B irak to fortify himself with the utmost degree of resolution; for the enemy he was to engage was a very formidable one. It is good to know the worst, that we may pro\ ide accordingly. But, [2.] In fixing the. very place to which Sisera would draw his army, she i(ave him a sign, which might help to confirm his f lith when he came to engage. It was a contingent thing, and depended upon Sisera's own will: but when afterward he should see that filling out just as Deborah had foretold, he might from thence infer, that certainly in the rest she said she sp;ike under a divine direction, which would he a greit encourairement to him ; especially bee uise with this, [.".] She gave him an express promise of success ; / will (that is, (iod will, in whose n;ime I speak) deliver them into thy hand. So when he saw them draw up ;igainst him, according to Deborah's wnrd, he might be confident, that, according to her word, he should soon see them fallen before him. Obser\'c, God draws them to him onlv that hemisxht deliver them ijito his hand. When Sisera drew his forces together, he designed the dcstrui-tion of Isr icl; but God gathered them as sheaves into the Jloor, for their own de-

struction, Mic. 4.11,12. ^Issembleyourselves, andyt shall be bi-oken to/lieces, Isa. 8. 9. SeeRev. 19. 17, 18, 2. At Barak's request, she promises to go along with him to the field of battle. (1.) Barak insists much upon the necessity of her presence, which would be better ti him than a concej-t of war; (v. 8.) "If thou wilt go with me to direct and ad\ise me, and in every difficult case to let me know God's mind, then I will go with all my heart, and not fear the chariots of iron;" otherwise not. Some make this to be the language of a weak faith; he could not take her word, unless he had her with him in pawn, as it were, for performance. It seems rather to arise from a conviction of the necessity of God's presence and continual crnduct, a pledge and earnest of which he would reckon Deborah's presence to be; and therefore begged thus earnestly for it. " If thou go not ufi with me, in token of God's going with me, can-y me not up. hence." Nothing would be a greater satisfaction to him, than to have the prophetess with him to animate the soldiers, and to be consulted as an oracle upon all occasions. (2.) Deborah piomised to go with him, V. 9. No toil nor peril shall discourage her from doing the utmost that becomes her to do for the ser\ ice of her country. She would not send him where she would not go herself. Those that in God's name call others to their duty, should be very ready to assist them in it. Deborah was the weaker vessel, yet had the stronger faith. But though she agrees to go with Barak, if he insist upon it, she gi\ es him a hint proper enough to mo\ e a soldier not to insist upon it. I he journey thou underta/cest (so confident was she of the success, that she calls his engaging in war but the undertaking of a journey) sAo// not be for thine honour; not so much for thine honour as if thou hadst gone thyself; for the Lord shall sell Sisera (now his turn comes to be sold as Israel was, v. 2. by way of re-j)r\sa.\) into the hands of a woman; that is, [1.] The world would ascrilje the victory to the hand of Deborah; this he might himself foresee. [2.] God (to correct his weakness) would complete the victory by the hand of Jael; which would be some eclipse to his glory. But Barak values the satisfaction of his mind, and the good success of his enterprise, more than his honour; and therefore will by no means drop his request. He dares not fight unless he have Deborah with him to direct him, and pray for him. She therefore stood to her word with a masculine courage; this noble heroine arose and went with Barak.

10. And Barak called Zebulun and Naphtali to Kedesh; and he went up with ten thousand men at his feet: and Deborah went up with him. 11. Now Heber the Kenite, ivhich was of the children of Hobab, the father-in-law of Moses, had severed himself from the Kenites, and pitched his tent unto the plain of Zanaim, which is by Kedesh. 12. And they showed Sisera that Barak, the son of Abinoam, was gone up to mount Tabor. 13. And Sisera gathered together all his chariots, even nine hundred chariots of iron, and all the people that 7vere with him, from Harosheth of the Gentiles unto the river of Kishon. 14. And Deborah said unto Barak, Up; for this is the day in whicli the TiORD hath delivered Sisera into thine hand: is not the Lord gone out before thee? So Barak

JUDGES, JV.

no

went clown horn mount Tabor, and ten thousand men after him. 15, And the Lord discomfited Sisera, and all his chariots, and all his host, with the edge of the sword, before Barak ; so that Sisera lighted down off his chariot, and fled away on his feet. 16. But Barak pursued after the chariots, and after the host, unto Haroshedi of die Gentiles: and all the host of Sisera fell upon the edge of the sword; and there was not a man left.

Here,

I. Barak, beats up for volunteers, and soon has his quota of men ready, v. 10. Deborah had appointed him to raise an army of ten thousand men, \v. 6,) and so many he has presently at his feet, following him, and subject to his command. God is said to call us to his feet, (Isa. 41. 2.) that is into obedience to him. Some think it intimates that they were all footmen, and so the armies of the Jews generally were; which made the disproportion of strength between them and the enemy (who had horses and chariots) very great, and the victory the moi-e illustrious; but the presence of God and his prophetess was abundantly sufficient to balance that disproportion. Barak had his men at his feet, which intimates their cheerfulness, and readiness to attend him, nvhithersoe-uer he went. Rev. 14. 4. Though the tri jes of Zebulun and Naphtali were chiefly depended on, yet it appears, by Deborah's song, that there were some come in to him from other tribes, Manasseh and Issachar; and more expected that came not, from Reuben, Dan, and Asher, ch. 5. 14. 17. But these are overlooked here: and we are only told, that to make his ten thousand effective men indeed, Deborah went ufi with hi}n. The 11th verse, concerning the remove of Heber, one of the families of the Kenites, out of the wilderness of Ju-dah, in the south, where those families had fixed themselves, {ch. 1. 16.) into the northern country, comes in for the sake of what was to follow concerning the exploit of Jael, a wife of that family.

II. Sisera, upon the notice of Barak's motions, takes the field with a very numerous and powerful army, v. 12, 13. They showed Sisera, that is, it was showed him. Yet some think it refers to the Kenites, mentioned immediately before, v. 11. They gave Sisera notice of Barak's rendezvous, there being peace at this time between Jabin and that family, -v. 17. Whether they intended it as a kindness to him or no, it served to accomplish what God had said by Deborah, (v. 7.) J will draw unto thee Sisera. Sisera's confidence was chiefly in his chariots; therefore particular notice is taken of them, nine hundred chariots of iron, which, with the scythes fastened to their axle-trees, when they were driven into an army of footmen, did terrible execution. So ingenious have men been in inventing methods of destroying one another, to gratify those lusts from which come wars and fightings.

III. Deborah gives orders to engage the enemy, V. 14. Josephus says, that when Barak saw Sisera's army drawn up, and attempting to surround the mountain, on the top of which he and his forces lay encamped, his heart quite failed him, and he determined to retire to a place of greater safety; but Deborah animated him to make a descent upon Sisera, assuring him that this was the day marked out in the divine counsels for his defeat. Now they appear most threatening, they are ripe for ruin. The thing is as sure to be done, as if it were done already: The Lord hath delivered Sisera into thy hand. See how the \v. rk and honrur of this great action

are divided between Deborah and Barak; she, as the head.^roes the word, he, as the hand, doeth the work. Thus doth God dispense his gifts variously, 1 Cor. 12. 4, &;c. But though ordinarily the head of the woman is the man, (iCor. 11. 2.) he that has the residue of the Si)irit was pleased to cross hands, and to put the head upon the woman's shoulders, choosing the weak things of the world to shame the mighty, that no flesh might glory in his presence. It was well for Barak that he had Deborah with him; for she made up what was defective, 1. In his conduct, by telling him, This is the day. 2. In his courage, by assuring him of God's presence; "Is not the Lord gone out before thee'/ Darest not thou follow, when thou hast God himself for thy Leader?" Note, (1.) In every undertaking it is good to be satisfied that God goes before us, th..t Ave are in the way of cur duty, and under his direction. (2.) If we ha\'e ground to hope that Gcd goes before us, we ought to go on with courage and cheerfulness. " Be not dismayed at the difficulties thou meetest with in resisting Satan, in serving God, or suffering for him; for is not the Lord gone out before theef Follow him fully then."

IV. God himself routs the enemy's army, v. 15. Barak, in obedience to Deborah's orders, went down into the valley, though there ui)on the plain the iron chariots would ha\ e so nmch the more ad- ■ vantage against him, quitting his fastness ui)on the mountain m dependence upon the divine pou'er: lor in vain is salvation hofied fur frorn hills and mountains; in the Lord alone is the salvation of his fieopie, Jer. 3. 23. And he was not decei\ ed in his confidence; The Lord discomfited Sisera. It was not so much the bold and surprising alarm which Barak gave their camp, that dispii-ited and dispersed them, but God's terror seized their spirits, and put them hito an unaccountable confusion. The stars,

it seems, fought against them, ch. 5. 20. Josephus says, that a \ iolent storm of hail, which beat in their faces, gave them this rout, disabled them and drove them back; so that they became a \ery easy prey to the army of Israel: and Delwrah's words were made good; " The Lord.has delivered them into thy hand; it is now in thy power to do what thou wilt with them."

V. Barak bravely improves his ad\ antage, follows the blow with an undaunted resolution and an unwearied diligence, prosecutes the victory, and pursues the scattered forces, even to their general's head quarters at Harosheth, {v. 16.) and spares none whom God had delivered into his hand to be destroyed; There was not a man left. When God goes before us in our spiritual conflicts we must bestir ourselves; and when by his grace he gives us some success against the enemies of our souls, we must improve it by watchfulness and resolution, and carry on the holy war with vigoui

17. Howbeit, Sisera fled away on his feet to the tent of Jael the wife of Heber the Kenite: for there loas peace between Jabin the king of Hazor and the house of Heber the Kenite. 18. And Jael went out to meet Sisera, and said unto him, Turn in my lord, turn in to me; fear not: and when he had turned in unto her into the tent, she covered him with a mantle. 19. And he said unto her, Give me, I pray thee, a little water to drink; for I am thirsty : and she opened a bottle of milk, and gave him drink, and covered him. 20. Again he- said unto her, Stand in the door of the tent; and it

JUDGES, IV.

shall be, when any man iloth coine and inquire of thee, and say, Is there any man here ? that thou shalt say. No. 21. Then Jael, Heber's wife, took a nail of the tent, and took a hammer in her hand, and went sofdy unto him, and smote the nail into his temples, and fastened it into the ground : (for he was fast asleep, and weary :) so he died. 22. And, behold, as Barak puisued Sisera, Jael came out to meet him, and said unto him. Come, and 1 will show diee the man whom thou seekest. And when he came into her tent^ behold, Sisera lay dead, and the nail was in his temples. 23. So God subdued on that day Jabin the king of Canaan before the children of Israel. 24. And the liand of the children of Israel prospered, and prevailed against Jabin the king of Canaan, until they had destroyed Jabin king of Canaan.

We have seen the army of the Canaanites totally routed. It is said, Ps. 83. 9, 10. (where the defeat of this army is pleaded as a precedent for God's doing the like in aftertimes,) that they became as dung for the earth. Now here we have,

1. The fall of their general, Sisera, captain of the hnst, in whom it is likely, Jabin their king put an entire confidence, and therefore was not himself present in the action. Let us trace the steps of this niightv man's fall.

i. He quitted his chariot, and took to his feet, v. n, 17. His chariots had been his pride and his confidence; and we may suppose he had therefore despised and defied the armies of the living God, because they were all on foot, and had neither chariot nor horse, as he had: justly therefore is he thus made ashamed of Jiis confidence, and forced to quit it, and thinks himself then most safe and easy, when he is got clear of his chariot, though we may well suppose it the best made, and best drawn, of any of them. Thus are they disappointed who rest on the creature; like a broken reed, it not only breaks under them, but runs into their hand, and pierces them with many sorrows. The idol may quickly become a burthen; (Isa. 46. 1.) and what we were sick for, God can make us sick of. How sneakingly doth Sisera look, now he is dismounted. It is hard to say whether he blushes or trembles more. Put not your trust in princes, if they may so soon be brought to this; if he who but lately trusted to his arms with so much ass'irance, nmst now trust to his heels only with so litt'e.

2. He fled for shelter in the tents of the Kenites, having no strong hold, nor any place of his own in reach to retire to. The mean and solitary way of the Kenites' living perhaps, he h id formerly de-snised and rid'culed, and the more, because religion was kept up among them; yet now he is glad to put h'msclf under the protection of one of these tents: ri'rl he chooses the wife's tent or apartment, either liecause less suspected, or because it happened to be itext to him, and the first he came to, v. 17. And th It which encouraged him to go thither, was, that at this time there was peace between his master and the house of Heber: not that there was any league offensive and defensive between them, only at present there was no indications of hostility. Jabin did ihem no harm, did not oppress them as he did the Israelites; their plain, quiet harmless way of living, making them not suspected or feared: and perhaps God so ordering it, as a recompense for their con-

stant adherence t the true religion. Sisera thought he might therefore be safe among them; not considering, that though they themselves suffered not by Jabin's power, they heartily sympathized with the Israel of God that did.

3. Jael invited him in, and bid him veiy welcome. Probably she stood at the tent door, to inquire what news from the army, and what the success of the battle was, which was fought not far off. (_1.) She invited him in. Perhaps she stood waiting for an opportunity to show kindness to any distressed Israelites, if there should have been occasion for it; but seeing Sisera come in great haste, panting and out of breath, she in\ ited him to come and repose himself in her tent; in which, while she seemed to design the relie\ing of his fatigue, perhaps she Ideally intended the retard.ng of his flight that he might fall into the hands ( f Barak, who w;;s now in a hot chase of him; {v. 18.) and it may well be questioned, whether she had at first any thought of taking away his life, but rather God afterwards put it into her heart. (2.) She made very much of him, and seemed mighty careful to have him easy, as her invited guest Was he wdtry? she finds him a very convenient place to repose himself in, and recruit his strength. Was he thirsty.'' well he might. Did he want a little water to cool his tongue? the best liquor the tent afforded was ;.t his service, and th. t was milk, (x". 19.) which we may suppose, he dntnk heartily of; and being lefreshed with it, was the better disposed to sleep. Was lie cold or afraid ol catching cold: or did he desire to be hid from th<: pursuers, if they should search that tent? she cos er ed him with a mantle, xi. 18.' AH expressions of caie for his safety. Only, when he desired her to tell a lie for him, and to say he was not there, she declined making any such promise, v. 20. We must not sin against God, no not to oblige those we would show ourselves most observant of. Lastly, We must suppose she kept her tent as quiet as she could, and free from noise, that he miglit sleep the sooner and the faster. And how was Sisera least safe, when he was most secure. How uncertain and precarious is liuman life! and what assurance can we ha\'e of it, when it may so easily be betrayed by those with whom it is trusted; and they may prove its destroyers, who we hoped would ha\ e been its protectors! It is best making God our Friend, for he will not deceive us.

4. Wlien he lay fast asleep, she drove a long nail through his temple; so fastened his head to the ground, and killed him, v. 21. And though this was enough to do his business, yet to make sure work, (if we translate it right, ch. 5. 26.) she cut off his head, and left it nailed there. Whether she designed this or no when she invited him into her tent, does not appear; probably the th<aiglit was darted into her mind when she s iw him lie so fair to receive such afatal blow; and, doubtless, the thought brought with it evidence sufficient that it came not from Satan, as a murderer and destroyer, but from God, as righteous Judge and Avenger; so much of brightness and heavenly light did she perceive in the inducements to it that offered themselves, the honour of God, and the deliverance of Israel, and nothing of the blackness of malice, hatred, or personal revenge. (1.) It was a divine power that enabled her to do it, and inspired her with a more than manly courage. What if her hand should shake, and she should miss her blow? What if he shoula awake when she was attempting it? Or suppose some of his own attendants should follow him, and surprise her in the fact, how dearly would she and all her's be made to pay for it? Yet, obtaining help of God, she does it effectually. [2.] It was a divine warrant that justified her in the doing cf it; and therefore, since no such extraordinary connnif,sion.«

JUDGES, V.

can now be pretended, it ought not in any case to be imitated. The laws of friendship and hospitality must be religiously observed, and we must abhor the thought of betraying any whom we have invited and encouraged to put a confidence in us. And as to this act of Jael's, (like that of Ehud's in the chapter before,) we have reason to think she was conscious of such a divine impulse upon her spirit to do it, as did abundantly satisfy herself (and it ought therefore to satisfy us) that it was well done. God's judgments are a gre;it deep. The instrument of this execution was a nail of the tent, that is, one of the great pins with which the tent, or the stakes of it, were fastened. They often removed their tents; she had been used to drive these nails, and therefore knew how to do it the more dexterously on this great occasion. He that had thought to have destroyed Israel with his many iron chariots, is himself destroyed with one iron nail. Thus do the weak things of the world confound the mighty. See here Jael's glory, and Sisera's shame. The great commander dies, p.) In his sleep, fast asleep, and weaiy. It comes in as a reason why he stirred not to make any resistance. So fettered was he in the chains of sleep, that he could not find his hands. Thus the stout-hearted are sfioiled at thy rebuke, O God of Jacob; they are cast into a deep, sleep., and so are made to sleep their last, Ps. 76. 5, 6. Let not the strong man then glory in his strength; for when he sleeps, where is it? It is weak, and he can do nothing; a child may insult him then, and steal his life from him; and yet if he sleep not, he is soon spent and weary, and can do nothing neither. These woids which we here put in a parenthesis, (for he ivas vjeary,) all the ancient versions read otherwise: he struggled, (or started as we say,) and died; so the Syriac and Arabic Jixagitans sese mor'uus est. He fainted and died; so the Chaldee. He was darkened and died; so the LXX. Conso-cians niorte soporem, so the \ulgar Latin, joining sleep and death together, seeing they are so near akin. He fainted and died. He dies, [2.] With his head nailed to the ground, an emblem of his earthly-niindedness. O curve in terram anim3e\ His ear (says Bishop Hall) was fastened so close to the earth, as if his body had been listening what was become of his soul. He dies, [3.] By the hand of a woman. This added to the shame of his death before men; and had he but known it as Abimelech did, {ch. 9. 54.) we may well imagine how much it would have added to the vexation of his own heart. II. Here is the glory and joy of Israel hereupon.

1. Barak their leader finds his enemy dead; (y. 22.) and very well pleased, no doubt, he was to find his work done so well to his hand, and so much to the glory of God, and the confusion of his enemies. Had he stood too nice upon a point of honour, he would have resented it as an affront to have the general slain by any hand but his; but now he remembered, that this diminution of his honour he was sentenced to undergo, for insisting on Deborah's going with them; The Lord shall sell Sisera into the hand of a woman; though then it was little thought the prediction would have been fulfilled in such a way as this.

2. Israel is completely delivered out of the hands of Jabin king of Canaan, v. 23, 24. They not only shook off his yoke by this day's victory, but they afterward prosecuted the war against him, till thev had destroyed him, he and his nation being bv divine appointment devoted to ruin, and not to be snared. The Israelites having soundly smarted for 'heir foolish pity in not doing it before, resolve, now it is in their power, to indulge them no longer, but to make a thorough riddance of them, as a people •io whom to show mercy was as contrary to their own interest as it was to God's command; and pro-

Vol. II.— Q

bably it was with an eye to the sentence they were under, that this enemy ..s named three times here in the two last verses, and called king of Canaan; for as such he was to be destroyed; and so thoroughly was he destroyed, that I do not remember to read of the kings of Canaan any more after this. The children of Israel had prevented a great deal of mischief, if they had sooner destroyed these Ca-naanites, as God had both commanded and enabled them; but better be wise late, and by experience, than never wise.

CHAP. V.

This chapter is the triuinphant son^ which was composed and sung- upon occasion of that glorious victory which Israel obtained over the forces of Jabin Idng of Canaan, and the happy consequences of that victory. Probably it was usual then to publish poems upon such occasions, as now; but this only is preserved of all the poems of that ag-e of the Judges because dictated by Deborah a prophetess designed for a psalm of praise then, and a pattern of praise to after ages; and it gives a great deal of light to the history of these times. I. It begins with praise to God, v. 2, 3. II. The substance of this song transmits the memory of this great achievement. 1. Com-parin"- God's appearances for them on this occasion, with his appearances to them on mount Sinai, v. 4, 5. 2. Magnifying their deliverance, from the consideration of the calamitous condition they had been in, v. 6- .8. 3. Calling those to join in praise, who shared in the benefits of the success, v. 9.. 13. 4. Reflecting honour upon those tribes that were forward and active in that war, and disgrace on those that declined the service, v. 14.. 19, 23. 5. Taking notice how God himself fought for them, v. 20. .22. 6. Celebrating particularly the honour of Jael, that slew Sisera; on which head the song is very large, v. 24. .30. It concludes with a prayer to God, V. 31.

1. 'THHEN sang Deborah, and Barak the X. son of Abinoam, on that day, saying, 2. Praise ye the Lo rd for the avenging of Israel, when the people willingly offered themselves. 3. Hear, O ye kings; give ear, O ye princes: I, even I, will sing unto the Lord; I will sing praise to the Lord God of Israel. 4. Lord, when thou went est out of Seir, when thou marchedst out of the field of Edoni, the earth trembled, and the heavens dropped, the clouds also dropped water. 5. The mountains melted from before the Lord, even that Sinai from before the Lord God of Israel.

The former chapter let us know what great things God had done for Israel: in this we have the thankful returns they made to God, that all ages of the church might leani (that work of heaven) to praise God.

I. Grd is praised by a song. Which is, 1. A very natural expression of rejoicing: Is any merry? Let him sing; and holy joy is the very soul and root of praise and thanksgiving. God is pleased to reckon himself glorified by our joy in him, and in his wondrous works. His servants'joy is his delight, and their songs melody to him. 2. A very proper expedient for spreading the knowledge and perpetuating the remembrance, of great events. Neighbours would learn this song one of another, and children of their parents; and by thut means thcv who had not books, or could not read, yet would be made acquainted with these works cf God; and one generation would thus praise God's works to another, and declare his mighty acts, Ps. 145. 4, &c.

II. Deborah herself penned this song, as appears by V. 7, Till I Deborah arose And the fir^t words should be rendeied, llien she sang, ever. Deborah. She used her gifts as a prophetess ii

JUDGES, V.

composing the song; and the strain throughout is j very fine and lofty, the images lively, the expres- | sions elegant, and an admirable mixture there is in It of sweetness and majesty. No poetry is comparable to the sacred poetry. And we may suppose she used her power as a princess, in obliging the conquering army of Israel to learn and sing this song. She expects not that they should, by their poems, celebrate her praises, and magnify her; but requires, that in this poem they should join with her in celebrating God's praises, and magnifying him. She had been the first wheel in the action, and now is so in the thanksgiving.

III. It was sung on that d ly, not the very day that the fight was, but on that occasion, and soon after, as soon as a thanksgiving day could conveniently be appointed. When we have recei\ed mercy from God, we ought to be speedy in our returns of praise, while the impressions of the mercy arc fresh. It is rent to be paid at the day.

1. She begins with a general Hallelujah: Praise (or bless, for that is the word) ye the Lord, v. 2. The design of the song is to give glory to God; that therefore is put first, to explain and direct all that follows, like the first petition of the Lord's prayer. Hallowed be thy name. Two things God is here praised for; (1.) The vengeance he took on Israel's enemies, for the avenging of Israel upon their proud and cruel oppressors, recompensing into tlieir bosoms all the injuries they had done to his people. The Lord is known as a righteous God, and the God to whom vengeance belongs, by the judgments which he executeth. (2.) The grace he gave to Israel's friends; when the fieofile nvil-li'igly offered themselves to serve in this war. God is to have tlie glory of all the good offices that are at any time done us; and the more willingly they are done, the more is to be observed of that grace, which gi\ es both to will and to do. For these two things she resolves to leave this song upon record, to the honour of the everlasting God; {x<. 3.) /, even I will sing unto the Lord, Jehovah, that God of incontestable sovereignty and irresistible power, even to the Lord God of Israel, who governs all for the good of the church.

2. She calls to the great ones of the world, that sit at the upper end of its table, to attend to her song, and take notice of the subject of it: Hear, O ye kings, give ear, 0 ye /irinces. (1.) She would have them know, that as great and as high as they were, there is One above them with whom it is folly to contend, and to whom it is their interest to submit; that horses and chariots nre vain things for safety. (2.) She would h^ive them to join with her in praising the God of Israel, and no longer to praise their co.nnterfeit deities, ms Belshazzar did; (Dan. 5. 4.) He firaiied the gods of gold and silver. She bespeaks them as the psalmist, (Ps. 2. 10, 11.) Be wise now therefore, 0 ye kini^s, serve the Lord with

fear. (3.) She would have tliem take warning bv Sisera's fate, and not dare to offer any injury to the people of God, whose cause, sooner or l.ter, God will plead with jealousy.

3. She looks back upon God's former appearances, and compares this with them, the more to magnify the glorious Author of this great salvation. What God is doing, should bring to our mind what he has done; for he is the same yesterday, to-day, and for ever; (x^. 4.) Lord when thou wentest out of Seir. This may be understood, either, (1.) Of the appearances of God's power and justice against the enemies of Israel to subdue and conquer them; and so Hab. 3. 3, 4, &c. is parallel to it, where the destruction of the church's enemies is thus described. When God had led his people Israel from the country of Edom, he brought down under their feet Sihon and Og, striking them and their armies

\Mth such terror and amazement, that they seemeJ apprehensive that heaven and earth were coming together. Their hearts melted, as if all the wc'r.d had been meltmg round about them. Or it demAes the glorious displays of the Di\ ine M.Jest)', and the surprising efforts of the divine power, enough to make the earth tremble, the heavens drop like snow before the sun, and the mountains to melt. Compare Ps. 18. 7. God's counsels are so fur from being Ijmdered by any creature, that when the time of vheir accomplishment comes, that which seemed to stand in their way will not only yield before them, but be made to serve them. See Is . 64. 1, 2. Or, (2.) It is meant of the appearances of God's glory and majesty in Lsrael, when he gave them his 1 iw at mount Sinai. It was then literally true, the earth trembled, and the heavens dropped, ' &c. Compare Deut. 33. 2. Ps. 68. 7, 8. Let all the kings and princes know that this is the God whom Deborah praises, and net such mean and ini-potent deities as they paid their homage to. The Chaldee paraphrase applies it to the giving of the law, but has a strange descant on those words. The Tnountains melted. Tabor, Herman, and Carmel, contended among themselves: one said. Let the divine majesty dwell upon me; the other said. Let it dwell upon me; but God made it to dwell upon mount Sinai, the meanest and least of all the mountains. I suppose it means the least valuable, because barren and rocky.

6. In the days of Shamgar the son of Anath, in the days of Jael, the highways were unoccupied, and the travellers walked through by-ways. 7. The inhahiiants of the villages ceased, they ceased in Israel, until that I Deborali arose, that I arose a mother in Israel. 8. They chose new gods; then ivas war in the gates : was there a shield or spear seen among forty thousand in Israel 1 9. My heart is toward the governors of Israel, that offered themselves willingly among the people. Bless ye the Lord. 10. Speak, ye that ride on white asses, ye that sit in judgment, and walk by the way. 11. They that are delivered from the noise of archers in the plac^es of drawing water, there shall they rehearse the righteous acts of the Lord, even the righteous acts toward the ivhahitants of his villages in Israel : then shall the people of the Lord go down to the gates.

Here,

I. Deborah describes the distressed state of Israel under the tyranny of Jabin, that the greatness of their trouble might make their salvation appear the more illustrious, and the more gracious, v. 6. "From the days of Shamgar, who did something toward the deliverance of Israel from the Philistines, to the days of Jael, the present day, in whi' h Jael has so signalized herself, the cruntry has been in a manner desolate." 1. No trade. For want of soldiers to protect mer^ of business in their business from the incursions of the enemy, and for want of magistrates to restrain and punish thieves and robbers among them, (men of broken fortunes and desperate spirits, that, having no employment, took to rob on the high-road,) all commerce ceased, and the highways were \moccupied; no caravans of merchants, as formerly. 2. No travelling. Where as in times when there was some order and govern

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inent, the travellers might be safe in the open roads, and the robbers were forced to lurk in the by-ways; now, on the contrary, the robbers insulted on the open road without check, and the honest travellers were obliged to sculk, and walk through by-ways, in continual frights. 3. No tillage. The fields must needs be laid waste and unoccupied, when the inhabitants of the \ illages, the country-farmers, ceased from their employment, quitted their houses which were continually alarmed and plundered, and were obliged to take shelter for themselves ;ind their families in walled and fenced cities. 4. No administration of justice. Tlieie was war in the gates where their courts were kept, V. 8. So that it was not till this salvation was wrought, that l/ie /leo/ile of the Lord durst go doivn t:j the gates, v. 11. The continual incursions of the enemy deprived the magistrates of the dignity, and the people of the benefit, of their government. 5. No peace to him that went out, or to him that came in. The gates through which they passed and repassed, were infested by the enemy; nay, the places of drawing water were alarmed by the archers—a mighty achievement for terrifying the drawers of water. 6. Neither arms nor spirit to help themselves with, not a shield nor s/iear among forty thousand, v. 8. Either they were disarmed by their oppressors, or they themselves neglected the art of war; so that thougli they had spears and shields, they were not to be seen, but were thrown by and suffered to rust, they h.i.in,^ neither skill nor will to use them.

II. She shows in one word what it was that brought all this misery upon them; They chose nevj gods, V. 8. It was their idolatry tliat proiokcd God to give them up thus into the hands of tlieir enemies. The Lord their God was one Lord, but that would not content them, they must ha^e more, many more, still more. Their Ciod was the .\ncient of days, still the same, and therefore they giew weary of him, and must needs have new gods, which they were fond of as children of new clothes; names newly invented, heroes newly canonized. Their fathers, when put to their choice, chose the Lord for their God, (Josh. 24. 21.) but they would not abide by that choice, they must have gods of t!\eir own choosing.

III. She takes notice of God's great goodness to Israel, in raising up such as should redress their grievances. Herself first; (f. 7.) Till thai I Deborah arose, to restrain and punish those who disturbed the public peace, and protect men in their business; and tlien the face ot things was changed for the better quickly; those beasts of prey retired upon the breaking forth of this joyful light, and man luent forth again to his work and labour, Ps. 104. 22, 23. Thus she became a mother in Israel, a nursing mother, such was the affection she bore to her people, and such the care and pains she took for the public welfare. Under her there were other govei-nors of Israel, (x>. 9.) who, like her, had done their part as governors to reform the people, and then, like her, offered themselves willingly to serve in the war, not insisting upon the exemption which their dignity and office entitled them to, when they had so fair an opportunity of appearing in their country's cause; and, no doubt, the example of the go, ernors influenced the people in like manner, luilling to offer themselves, -v. 2. Of these go\ ernors she says. My heart is toward them; that is, " I truly love and honour them, they have won my heart for ever, I shall never forget thi;m." Note, Those are worthy of double honour, that recede voluntarily from the demands of their honour to serve God and his church.

IV. She calls upon those who had a particular ;<hare in the advantages of this great salvation, to

offer up particular thanks to God for it, -v. 10, 11. Let every man speak as he found of the goodness of God in this happy change of the posture of public affairs. 1. \e that ride on luhite asses, that is, the nobility and gentry. Horses were little used in that country, they had, it is probable, a much better breed of asses than we have; but persons of quality, it seems, were distinguished by the colour of the asses they rode on, the wh.te being more rare, were therefore moie valued. Notice is taken of Abdon's sons and grandsons liding en ass-coits, as indicating them to be men of d.stiiiLtion, ch. 12. 14. Let such as are by this salvation restored, not only to their liberty as oiher Israe.ites, but, to their dignity, speak Ciod's praises. 2. Let them that sit in judgment be sensible of it, and thankful for it as a very great mercy, that they may sit safely there; that the sword of justice is not struck out of their hand by the sword of war. 3. Let them that ivalJc by the way, and meet with none there to make them afraid, speak to themselves in pious meditations, and to their fellow-ti'avellers in I'eligious discourses of the goodness of God in ridding the roads of those banditti that had so long infested them. 4. Let them that diaw water in peace and have not their well taken from them, or stopped up, nor are in danger of being caught by the enemy when they go forth to draw there where they find themselves so much more safe and easy than they have been, there let them rehearse the acts of the Lord; not Del)orah's acts, or Bar^ik's, but the Lord's, taking notice of his hand making peace in our borders, and ci-eating a defence upon all the glory. This is the Lord's doing. Obser\ e in these acts of his, (1.) Justice executed on his daring enemies. They are tlie righteous acts of the Lord. See him pleading a righteous cause, and sitting in the thione judging aright, and gi\ e him glory as the Judge of all the earth. (2.) Kindness showed to his trembling people; the inhabitants of the villages, who lay most open to the enemy, had suffered mo«t, and were in most danger, Ezek. 38, 11. It is the glory of God to protect those that are most exp; sed, and to help the weakest. Let us all take.notice of the share we in particular have in the public peace ar.d tranquillity, the inhabitants of the villages especially, and give God the praise of it.

12. Awake, awake, Deborah; awake, awake; utter a song : arise, Barak, and lead thy captivity captive, tliou son of Abinoani. 13. Then he made him that remaineth have dominion over the nobles among the people : the Lord made me have dominion over the mighty. 14. Out of Ephraim was there a root of them against Amalek ; after thee, Benjamin, among thy people: out of Machir came down governors, and out of Zebulun they that handled the pen of the writer. 15. And the princes of Issachar were with Deborah ; even Issachar, and also Barak: he was sent on foot into the valley. For the divisions of Reuben there were great thoughts of heart. 16. Why abodest thou among the sheep-folds, to hear the bleatings of the flocks? For the divisions of Reuben there were great searchings of heart. 17. Gilead abode beyond Jordan: and why did Dan remain in ships ? Asher continued on the sea-shore, and abode in his breathes. 18. Zebulun and Naphtali iccre a people

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that jeoparded their lives unto the death in the high places of the field. 19. The kings came and fought; then fought the kings of Canaan in Taanach by the waters of Me-giddo: they took no gain of money. 20. They fought from heaven; the stars in their courses fought against Sisera. 21. The river of Jvishon swept them away, that ancient ii\(u-, the river Kishon. O my soul, thou hast trodden down strength. 22. Then were the horse-hoofs broken by the means of the prancings, the prancings of their mighty ones. 23. Curse ye Meroz, said the angel of the Lord ; curse ye bitterly the inhabitants thereof; because they came not to the help of the Lord, to the help of the Lord against the mighty.

Here,

I. Deborah stirs up herself and Barak to celebrate this victory in the most solemn manner, to the glory of God and the honour of Israel, for the encouragement of their friends and the greater confusion of their enemies, v. 12. 1. Deborah, as a prophetess, must do it by a song, to compose and sing which, she excites herself Awake, awake; and again. Awake, awake. Which intimates the sense she had of the excellency and difficulty of the work: it needed and well deserved the utmost liveliness and vigour of soul in the performance of it; all the powers and faculties of the soul in their closest attention and application ought to be employed in it. Thus too she expresses the sense she had of her own infirmity, and aptness to flag, and remit in her zeal in this work. Note, Praising God is work that we should awake to, and awake ourselves to, Ps. 108. 2. 2. Barak, as a general, must do it by a triumph; Lead thy cafitivity cafi-tive. Though the army of Sisera was cut oflF in the field, and no quarter given, yet we may suppose in the prosecution of the victory, when the war was carried into the enemy's country, many not found in arms were seized and made prisoners of war; these she would have led in chains after Barak, when he made his public entry into his own city to grace his triumphs; not as if it should be any pleasure to him to trample upon his fellow-creatures, but thus he must give glory to God, and serve that good purpose of his government, which is to look ufiun thofie that are firoud, and to abase them.

II. She gives good reason for this praise and triumph, v. 13. This glorious victory had made the remnant of Israel, and Deborah in particular, look very great; a circumstance which they owed entirely to God. 1. The Israelites were become few and inconsiderable, and yet to them God gave dominion over nobles. Many of them were cut off by the enemy, many died of grief, and perhaps some had removed their families and effects into foreign parts; yet those few that remained, by divine assistance, with one brave and generous effort, not only shook off the yoke of oppression from their own neck, but got power over their oppressors. As long as any of God's Israel remain, (and a remnant God will have in the worst of times,) there is hope, be it ever so small a remnant, for God can make him that remains, though it should he but one single person, triumph over the most proud and potent. 2. Deborah was herself of the weaker sex, and the sex that from the fall had been sentenced to subjection, and yet the Lord that is himself higher than the highest, authorized her to rule over the mighty men of Israel, who wil-

lingly submitted to her conduct: and enabled her to triumph over the mighty men of Canaan, who fell before the army she commanded; so wonderfully did he advance the low estate of his handmaid, "The Lord made me, a woman, have dominion over mighty men." A despised stone is made head of the corner. This is indeed the Lord's doing, and marvellotis in our eyes.

III. She makes particular remarks on the several parties concerned in this great action, taking notice who fought against them, who fought for them, and who stood neuter.

1. Who fought against them. The power of the enemy must be taken notice of, that the victory may appear the more glorious. Jabin and Sisera had been mentioned in the history, but here it appears further, (1.) That Amalek was in league with Jabin, and sent him in assistance, or endeavoured to do it. Ephraim is here said to act against Amalek, {v. 14.) probably intercepting and cutting off some forces of the Amalekites that were upon their march to join Sisera. Amalek had helped Moab to oppress Israel, {ch. 3. 13.) and now had helped Jabin; they were inveterate enemies to God's people, whose hand had always been against the throne of the Lord, (Exod. 17. 16.) and therefore the more dangerous. (2.) That others of the kings of Canaan, who had somewhat recovered themselves since their defeat by Joshua, joined with Jabin and strengthened his army with their forces, having the same implacable enmity to Israel that he had, and those kingdoms, when they were in their strength, having been subject to that of Ha-zor. Josh. 11. 10. These kings came and fought, V. 19. Israel had no king, their enemies had many, whose power and influence, especially acting in confederacy, made them very formidable; and yet Israel, having the Lord for their Kings, was too hard for them all. It is said of these Kings, They took no gain of money; they were not necessary troops hired into the service of Jabin, (such often fail in an extremity,) but they were all volunteers, and hearty in the cause against Israel: they desired not the riches of silver, so the Chaldee, but only the satisfaction of helping to iniin Isi-ael. Acting upon this principle, they were the more formidable, and would be the more cruel.

2. Who fought /or them. The several tribes that assisted in this great exploit, here are spoken of with honour; for though God is chiefly to be glorified, instruments must have their due praise, for the encouragement of others: but, after all, it was heaven that turned the scale.

(1.) Ephraim and Benjamin, those tribes among whom Deborah herself lived, bestirred themselves, and did bravely, by her influence upon them; for her palm-tree was in the tribe of Ephraim, and very near to that of Benjamin, v. 14, Out of Efihraim, was there a root, and life in the root, against Amalek. There was in Ephraim a mountain called the mount of Amalek, (mentioned, ch, 12. 13.) wh'ch some think is here meant, and some read it. There was a root in Amalek; that is, in that mountain; a strong resolution in the minds of that people to make head against the oppressors, which was the root of the matter. Herein Benjamin had set them a good example among his people; Ephraim moved after thee, Benjamin. Tlioiigh Benjamin was the juniot tribe, and much inferior, especially at this time, to Ephraim, both in number and wealth, yet when they led, Ephraim followed in appearing for the common cause. If we be not so bold as to lead, yet we must not be so proud and sullen as not to follow even our inferiors in a good work. Ephraim was at a distance from the place of action, and therefore could not send forth many of its boughs to the service; but Deborah, who was

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one of them, knew there was a root of them, that thev were hearty well-wishers to the cause. Dr. Liu,htfoot gives quite another sense of this; Joshua of F^phraim, had been a root of such victories against Anialek, (Exod. 17.) and Ehud of Benjamin lately against Amalek and Moab.

(2.) The ice being broken by Ephraim and Benjamin, Machir (the half tribe of Manusseh beyond Jordan) and Zebulun sent in men that were \ ery serviceable to this great design. When an army is to be raised, especially under such disad\ antages as were occasioned by the long disuse of arms, and the dispiritedness of the people, it is of great consequence to be furnished, [1.] With men of courage for officers, and such the family of Machir furnished them with; for thence came down governors. The children of Machir were particularly famous for their valour in Moses's time, (Numb. 32. 89.) and, it seems, it continued in their family, the more because they were seated in the f'ontiers. [2.] With men of learning and ingenuity, for secretaries of war, and with such they were supplied out of Zebulun; thence came men that handle the pen of the ivriter, clerks that issued out orders, wrote circular letters, drew commissions, mustered their nen, and kept their accounts. Thus must every man, according as he has received the gift, minister the same, for the public good, 1 Pet. 4. 10. The eyes see, and the ears hear, for the whole body. I know it is generally understood of the forwardness even of the scholars of this tribe, who studied the law and expounded it, to take up arms in this cause, though they were better skilled in books than in the art of war. So Sir Richard Blackmore paraphrases it.

The scribps of Zebulun and learned men, To wield the sword, laid down the pen.

(3.) Issachar did good service too; though he saw that rest was good, and therefore bowed his shoulder to bear, which is the character of that tribe, (Gen. 49. 15.) yet they disdained to bear the yoke of Jabin's tribute, and now preferred the generous toils of war to a servile rest. Though it should seem there were not many common soldiers listed out of that tribe, yet the firinces of Issachar were with Deborah and Barak, (t'. 15.) probably, as a great council of war to advise upon emergencies. A.nd it should seem, these princes of Issachar did in person accompany Barak into the field of battle. Did he go on foot? They footed it with him, not consulting their hono\ir or ease. Did he go into the valley, the place of most danger? They exposed themselves with him, and were still at his right hand to advise him; for the men of Issachar were men that had understanding of the times, 1 Chron. 12. 32.

(4.) Zebulun and Naphtali were the most bold and active of all the tribes, not only out of a particular affection to Barak, their countryman, but because they lying nearest to Jabin, the yoke of oppression 1IV heavier on their necks than on any other tribe. Better die in honour than live in bondage; and therefore in a pious zeal for God and their country, they jeoparded their lives unto the death in the high places of the field, v. 18. With what heroic bravery did they charge and push on, even upon the chariots of iron, despising danger, and setting death itself at defiance in so good a cause.

(5.) The stars from heaven appeared, or acted at least, on Israel's side; {y. 20.) The stars in their courses, according to the order and direction of him who is the great Lord of their hosts, fought against Sisera, by their malignant influences; or by causing the storms of hail and thunder, which contributed so p^uch to the rout of Sisera's army. The

Chaldee reads it. From heaven, from the fdace where the stars go forth, war was waged against Sisera; that is, the power of the God of heaven was engaged against him, making use of the ministration of the angels of heaven. Some way or other, the heavenly "bodies (not arrested, as when tlie sun stood sti'll at Joshua's word, but going on in their courses) fought against Sisera. Those whom God is an enemy to, the whole creation is at war with. Perhaps the flashes of lightning by which the stars fought, was that which frightened the horj^es, s(i as that they pranced till their \ ery horfs were bn ken; {v. 22.) and, probably, overturned the chariots of iron which they drew, or turned them back upon their owners.

(6.) The river of Kishon f ught against their enemies. It swept them away, and abundance of them that hoped to make their escape through it, V. 21. Ordinarily, it was but a shallow river, and, being in their own country, we may suppose they Avell knew its fords and safest passages, and yet, now, probably by the great rain that fell, it was so swelled, and the stream so deep and strong, that those who attempted to pass it, were drowned, being feeble and faint, and unable to make their way through it. And then were the horse hoofs broken by means of the plungings. So it is in the margin, v. 22. The river of Kishon is called that ancient river, because described or celebrated by ancient historians or poets; or rather, because it was designed of old, in the council of God, to serve his purposes against Sisera at this time, and did so, as if it had been made on pui-pose; thus the water of the old pool, God is said to have fashioned long ago, for that use to which it was put, Isa. 22. 11.

(7.) Deborah's own soul fought against them; she speaks of it with a holy exultation; {v. 21.) O my soul, thou hast trodden down strength. She did it by exciting others to do it, and assisting them, which she did with all her heart; also by her prayers. As Moses conquered Amalek by lifting up his hand, so Deborah vanquished Sisera by lifting up her heart. And when the soul is employed in holy exercises, and heart-work is made of them, through the grace of God, the strength of our spiritual enemies will be trodden down, and will fall before us. 3. In this great engagement, she observes who stood neuter, and did not side with Israel, as might have been expected. It is strange to find how many, even of those who were called Israelites, basely deserted this glorious cause, and declined to appear. No mention is made of Judah or Simeon among the tribes concerned, because they lying so very remote from the scene of action, h;id not an opportunity to appear, and therefore it was not expected from them; luit for those that lay near, and yet would not venture, indelible marks of disgrace are here put upon them, and they deserved it.

(1.) Reuben basely declined the service, v. 15, 16. Justly had he long ago been depri\ ed of the privileges of the birth-right, and still does his dying father's doom stick by him, unstable as water, he shall not excel. Two things hindered them from engaging; [1.] Their divisions. This jai-ring-string she twice strikes upon to their shame. For the divisions of Reuben (or in these divisions) there were great thoughts, impressions, and searchings of heart. Not only for their division from Canaan by the river Jordan, that needed not have hindered them, had they been hearty in the cause; for Gilead abode beyond Jordan, and yet from Machir of Gilead came down governors : but it means either that they were divided among themselves, could not agree who should go, or who should lead; each striving to gain the post of honour, and shun that of danger; some unhappy contests in their tribe kept them from uniting together, and with their breth

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ren, for the common good; or, that they were divided in their opinion of this war from the rest of the tribes; thought the attempt either not justifiable, or not practicable, and therefore blamed those that engaged in it, and did themselves decline It; this occasioned great searchings of heart among the rest; especially when they had reason to suspect that whatever Reuben pretended, his sitting still now, proceeded from a cooling of his affections to his brethren, and an alienation of mind from them, which occasioned them many sad thoughts. It grieves us to see our mother's children angry with us for doing our duty, and looking strange upon us when we most need their friendship and assistince. [2.] Their business in the world. Reuben abode among the sheefifolds, a warmer and safer place th m the camp, pretending they could not conveniently leave the sheep they tended; he loved to hear the bleatirnrs of the fiocks, or, as some read it, the whisflings of the flocks, the music which the shepherds made with their oaten reeds or pipes, and the pastorals which they sung, these Reuben preferred before the martial drum and trumpet. Thus many are kept from doing their duty by the fear of trouble, the love of ease, and an inordinate affection to their worldly business and advantage. Narrow selfish spirits care not what becomes of the interests of God's church, so they can but get, keep, and save money; ,411 seek their own, Philip 2. 21.

(2.) Dan and Asher did the same, v. 17. These two lav on the sea-coast, and, [1.] Dan pretended he could not leave his ships, but they would be ex-P'^sed, and therefore Ifiraii thee have me excused. Those of that tribe perhaps pleaded that their sea-trade disfitted them for land service, and diverted them from it; but Zebulun also was a haven for ships, a sea-f iring tribe, and yet was forward and active in this expedition. There is no excuse we make to shift off duty, but what some or otlier liave broken through and set aside, whose courage and resolution will rise up against us and shame us. [2.] Asher pretended he must stay at home and repair the breaches which the sea had in some places made upon his land, and to fortify his works against the encroachments of it; or he abode in his creeks, o',- smill hivens, where his trading vessels lay to attend them. A little thing will serve those for a pretence t^ stav at home, who have no mind to engage in the most necessary services, because there are difficulty and danger in them.

(3.) But above all, ^leroz is condemned, and a curse pronounced upon the inhabitants of it, because then came not to the helfi of the Lord, v. 23. Probably this was some city that lay near the scene of action, and therefore the inhabitants had a fair opportunity of showing their obedience to God, and their concern for Israel, and of doing good service to the common cause; but they baseh" declined it, for fear of Jabin's iron chariots, being willing to sleep in a whole skin. The Lord needed not their help; he m&de it appear he could do his work without them: but no thanks to them; for aught they knew, the attempt might have miscarried for want of their hand; and therefore they are cursed for not coming to the help, of the Lord, when it wis in effect proclaimed. Who is on the Lord's side? I'he cause between God and the mighty, (the principalities and powers of the kingdom of darkness, will not admit of neutrality, God looks upon those as against him, that are not with him. This curse is pronounced by the ylngel of the Lord, our Lord Jesus, the captain of the Lord's host, (and those whom he curses are cursed indeed;) and further than we have warrant and authority from him, we mav not curse. He that will richly reward all his good soldiers, will certainly ;md severely punish all cowards and deserters.

This city of Meroz seems to have been at this time a considerable place, since something great was expected from it; but, probably, after the Angel of the Lord had pronounced this curse upon it, it dwindled, and like the fig-tree which Christ curs ed, withered away, so that we never read of it af ter this in the scripture.

24. Blessed above women shall Jael the wife of Heber the Kenite be ; blessed shall she be above women in the tent. 25. He asked water, and she gave him milk; she brought forth butter in a lordly dish. 26. She put her hand to the nail, and her right hand to the workman's hammer; and with the hammer she smote Sisera ; she smote off his head, when she had pierced and stricken through his temples. 27. At her feet he bowed, he fell, he lay down : at her feet he bowed, he fell; where he bowed, there he fell down dead. 28. The mother of Sisera looked out at a window, and cried through the lattice. Why is his chariot so long in coming .? why tarry the wheels of his chariots ? 29. Her wise ladies answered her, yea, she returned answer to herself,

30. Have they not sped ? have they not di vided the prey; to every man a damsel m two? to Sisera a prey of divers colours, a prey of divers colours of needle-work, of divers colours of needle-\\'ork on both sides, meet for the necks of them that take the spoil?

31. So let all thine enemies perish, O Lord: but let them that love him be as the sun when he goeth forth in his might. And the land had rest forty years.

Deborah here concludes this triumphant song, I. With the praise of Jael, her sister-heroine, whose valiant act had completed and crowned the victory. She had mentioned her before, {v. 6.) as one that would have served her country if it had been in her pov/er; now she applauds her as one that did sei"\-e it admirably well when it was in her power. Her poetry is finest and most florid herein the latter end of the song. How hon urably does she speak of Jael, {v. 24.) who preferred her peace with the God of Israel, before her peace with the king of Canaan; and though not a native of Israel, (for aught that appears,) yet heartily espoused the cause of Israel in this critical juncture, jeoparded her life as truly as if she had been in the high pL ces of the field, and bravely fought for those whom she saw God fought for! Blessed shall she be above women in the tent. Note, Those whose lot is cast in the tent, in a very low and narrow sphere of activity, if they serve God in that according to their capacity, shall in no wise lose their reward. Jael in the tent wins as rich a blessing as Barak in the field.

Nothing is more confounding, grievous, and shameful, than disappointment; and Deborah here does most elegantly desmbe two great disappointments, the shame of which was typical of sinners' everlasting shame.

1. Sisera found a fatal enemy, where he expected a fast and faithful friend. (1.) Jael showed him the kindness of a friend, and perhaps at that time intended no other than kindness, until (iod, by an immediate impulse upon her mind, (^which impulses then

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were to be regarded, and carried so much of their own evidence with them, that they might have been relied upon, but cannot now be pretended to,) directed her to do otherwise, v. 25. He asked only tor fair water to quench his thirst, but she, not only to snow her housewifery and good housekeeping, but to express her respect to him, ^ave him milk, and brought forth butter, that is, (say some interpreters,) milk which had the butter taken from it; we call it butter-milk. No, (say others,) it was milk that had the butter still in it; we call i^ cream: whichsoever it was, it was, probably, the best her house afforded; and, to set it off, she brought it in a lordly dish, such as she calletl so, the finest she had, and better than she ordinarily used at her own table. This confirmed Sisera's opinion of her friendship, and made him sleep the faster and the more secure, But (2.) She proved his mortal enemy; gave him his death's stroke; it is curiously described, V. 26, 27. [1.] How great does Jael look hammering Sisera, as it is in the margin, mauling that proud man, that had been so long the terror of the mighty, and sending him down slain to the pit with his iniquities ufion his bones! Ezek. 32. 27. She seems to have gone about it Avith no more terror or concern, than if she had been going to nail one of the boards or bars of her tent, so confident was she of divine aid and protection. We read it, she amote off his head, probably with his own sword, which, now that his head was nailed through, she durst take from his side, but not before, for fear of waking him. But because there was no occasion for cutting off his head, nor was it mentioned in the history, many think it should be read, She struck through his head. That head which had been proudly lifted up against God and Israel, and in which had been forged bloody designs for the destruction of God's people, Jael finds a soft place in, and into that with a good will strikes her nail. [2. ] How mean does Sisera look, fallen at Jael's feet! V. 27. At the feet of this female executioner, he bowed, he fell; all his struggles for life availed not; she followed her blow until he fell down dead. There lies extended the deserted carcass of that proud man, not in the bed of honour, not in the high places of the field, not having any glorious wound to show from a glittering sword, or a bow of steel, but in a corner of a tent, at the feet of a woman with a disgraceful wound by a sorry nail stuck through his head. Thus is shame the fate of proud men. And it is a very lively representation of the i-uin of those sinners whose prosperity slays them; it flatters and caresses them with milk and butter in a lordly dish, as if it would make them easy and happy, but it nails their heads and hearts to the ground in earthly-mindedness, and pierces them through with maiiy sorronvs; its flatteries are fatal, and sinks them at last into destruction and perdition, 1 Tim. 6. 9, 10.

2. Sisera's mother had the tidings brought her of her son's fall and ruin, then when she was big with expectation of his glorious and triumphant return, n. 28 . . 30. where we have, (1.) Her fond desire to see her son come back in triumph. IVhy is his cha-ri.ot so long in coining? She speaks this, not so much out of a concern for his safety, or any jealousy of his having miscari'ied, (she had no fear of that, so confident was she of his success,) but out of a longingfor his glory, which with a feminine weakness she was passionately impatient to see, chiding the lingering chariot, and expostulating concerning the delays of it, little thinking that her unhappy son had been, before this, forced to quit that chariot which they were so proud of, and which she thought came so slowlj'. The chariots of his glorv were no7!i become the shame of his house, Isa. 22. 18. Let

us take heed of indulging such desires as these toward any temporal good thing, particularly toward that which cherishes vain glory, for that was it she here doted on. Eagerness and impatience in our desires do us a great deal of prejudice, and make it intolerable to us to be crossed. But toward the second coming of Jesus Christ, and the glories of that day, we should thus stand affected: Come, Lor<I Jesus, come quickly; for here we cannot be disappointed. (2.) Her foolish hope and confidence that he would come at last in so much the gi'eater pomp. Her wise ladies answei-ed her, and thought they gave a \ery good account of the dekiy; yea, she {in her wisdom, says the Chaklee) tauntingly made answer to herself, " Have they not s/ied? No doubt they have, and that which delays tliem is, that they are dividing the firey; which is so much, that it is a work of time to make a distribution of it." In the spoil they please themselves with the thought of, observe, [1.] How impudently, and to the reproach and scandal of their sex, these ladies boast of the multitude of damsels which the soldiers would have the abusing of. [2.] How childishly they please themselves with the hope of seeing Si-sera himself in a gaudy mantle of divers colours; how charmingly would it look! of divers colours of needle-work, plundered out of the wardrobe of some Israelitish lady: it is repeated again, as that which pleased their fancy above any thing, of divers colours of needle-work on both sides, and tlierefore very rich; such pieces of embroidery they hoped Sisera would have to present his mother and the ladies with. Thus apt are we to deceive ourselves with great expectations, and confident hopes of honour and pleasure, and Avealth in this world, by which we prepare for ourselves the shame and grief of a disappointment. And thus does God often bring nain on his enemies when they are most elevated.

II. She concludes all with a prayer to God, 1. For the destruction of all hisfoes: " So, so shamefully, so miserably, let all thine enemies perish, 0 Lord; let all that hope to triumph in Israel's ruin, be thus disappointed and triumphed over; Do to them all as unto Sinera," Ps. 83. 9. Though our enemies are to be prayedybr, God's enemies, as such, are to be prayed against: and when we see some of God's enemies remarkably humbled and brought down, that is an encouragement to us to pray for the downfall of all the rest. Deborah was a prophetess, and this prayer was a prediction that in due time all God's enemies shall perish, Ps. 92. 9. None ever hardened his heart and prospered. 2. For the exaltation and comfoit of all his friends. " But let them that l(;vehim, and, heartily wish well to his kingdom among men, be as the sun when he goeth forth in his strength; let them shine so bright, appear so glorious in the eye of the world, cast such benign influences, be as much out of the reach of their enemies, who curse the rising sun because it scorches them; let them rejoice as a strong man to run a race, Ps. 19. 5. Let them, as burning and shining lights in their places, dispel the mists of darkness, and shine with more and more lustre and power imto the perfect day," Prov. 4. 18. Such shall be the honour, and such the joy, of all that love God in sincerity, and for ever they shall shine as the sun in the firmament of our Father.

The victory here celebrated with this song, was of such happy consequence to Israel, that for the best part of one age they enjoved the peace which it opened the way to; The land had rest forty years; that is, so long it was from this victory to the raising up of Gideon. And well had it been, if, when the churches and the tribes had rest, they had been edified, and had walked in the fear of the Lord.

JUDGES, VI.

CHAP. VI.

Nothing that occurred in the quiet and peaceable times of Israel is recorded: the forty years' rest after the conquest of Jabin is passed over in silence, and here begins the st^iy of another distress, and another deliverance by Giileon, the fourth of the judges. Here is, I. The calamitous condition of Israel, by the inroads of the Mid-ianites, v. 1.. 6. II. The message God sent them by a prophet, b}' convincing tliem of sin, to prepare them for deliverance, v. 7 . . 10. III. The raising up of Gideon to be their deliverer. 1. A commission which God sent him by the hand of an angel, and confirmed by a sign, T. 11 . . 24. 'i. The first-fruits of his government in the reform of his father's house, v. 25 . . 32. 3. The preparations he made for a war with the Midianites and the encouragement given him by a sign, v. 33.. 40.

1. A ND the children of Israel did evil J^ in the sight of the Lord; and the Lord delivered them into the hand of Mid-ian seven years. 2. And the handofJVlid-ian prevailed against Israel: and because of the Midianites the children of Israel made them the dens which are in the mountains, and caves, and strong holds. 3. And so it was, when Israel had sown, that the Midianites came up, and the Amalekites, and the children of the east, even they came up against them; 4. And they encamped against them, and destroyed the increase of the earth, till thou come unto Gaza; and left no sustenance for Israel, neither sheep, nor ox, nor ass. .5. For they came up with their cattle, and their tents, and they came as grasshoppers for multitude: for both they and their camels were without number: and they entered into the land to destroy it. 6. And Israel was greatly impoverished because of the Midianites ; and the children of Israel cried unto the Lord.

We have here,

I. Israel's sin renewed; They did evil in (he sight of the Lord, v. 1. The burnt child dreads the hre; yet this perverse unthinking people, that had so often smarted solely for their idolatry, upon a little respite of God's judgments, return to it again. This fieofile hath a revolting, rebellious heart, not kept in awe by the terror of God's judgments, nor engaged in honour and gratitude by the great things he had done for them, to keep themselves in his love. The providence of God will not change the hearts and lives of sinners.

II. Israel's troubles repeated. This would follow of course; let all that sin expect to suffer; ivith the froivard God will show himself froward, (Ps. 18. 26.) and will walk contrary to those that walk contrary to him, Lev. 26. 21, 24. Now as to this trouble,

1. It arose from a \ery despicable enemy. God delivered them into the nand of Midian; {y. 1.) not Midian in the south where Jethro lived, but Midian in the east that joined to Moab, Numb. 22. 4. A people that all men despised as uncultivated, and unheaded; hence we read not here of any king, lord, general, that they had but the force with which they destroyed Israel, was an undisciplined mob; and, which made it the more grievous, they were a people that Israel had formerly subdued, and in a manner destroyed; (see Numb. 31. 7.) and yet by thi^ time, (near two hundred years after,)

the poor remains of them were so multiplied, and so magnified, that they were capable of being made a very severe scourge to Israel. Thus God moved them to jealousy with those which were not a fieofile, even a foolish nation, Deut. 32. 21. The meanest creature will serve to chastise those that have made the great Creator their enemy. And when those we are authorised to rule prove rebellious suid disobedient to us, it concerns us to inquire whether we have not been so to our sovereign Ruler.

2. It arose to a very formidable height, {v. 2.) The hand of Midian prevailed, purely by their multitude. God liad promised to increase Israel as the sand on the sea-shore; but their sin stopped their growth and diminished them, and then theii enemies, though otherwise every way inferior to them, overpowered them with numbers. They came upon them as grasshofificrs for multitude: (v. 5. ) not in a regular army to engage them in the field, but in a contused swarm, to plunder the country, quarter themselves upon it, and enrich themselves with its spoils. Bands of robbers, and no better. And sinful Israel, being separated by sin from God, had not spirit to make head against them. Observe the wretched havoc that these Midianites made with their bands of plunderers in Israel. Here is,

(1.) The Israelites imfirisoned, or rather imprisoning themselves, in dens and caves, v. 2. This was owing purely to their own timorousness and faint-heartedness, that they would rathei- fly than fight; it was the effect of a guilty conscience which made them tremble at the shaking of a leaf, and the just punishment of their apostasy from the God who thus fought against them with those very terrors with which he would otherwise have fought for them; had it not been for this, we cannot but think Israel a match for the Midianites, and able enough to make head against them: but the heart that departs from God is lost, not only to that which is good but to that which is great. Sin dispirits men, and makes them sneak into dens and caves. The day will come when chief captains and mighty men will call in vain to rocks and mountains to hide them.

(2.) The Israelites fw/zoz'msArf/, greatly impoverished, (v. 6.) The Midianites and the other children of the east, that joined with them to live by spoil and rapine, as long before the Sabeans and Chaldeans did that plundered Job, free-booters, these made frequent incursions into the land of Canaan; that fruitful land was a great temptation to them; and that sloth and luxury into which the Israelites were sunk by forty years' rest, made them and their substance an easy prey to them. They came up against them, (v. 3.) pitched their camps among them, (x*. 4.) and brought their cattle with them, particularly camels innumerable; {v. 5.) not a flying party, to make a sally upon them, and be gone presently, but they resolved to force their way, and penetrated through the heart of the country as far as Gaza, on the western side: (t'. 4.) they let the Israelites alone to sow their ground, but toward harvest they came and seized all, and ate up and destroyed it, both grass and corn; and when they went away, took with them the sheep and oxen; so that, in short, they left no sustenance for Israel, except what was privately taken by the rightful owners into the dens and caves. Now here wc may see, [1.] The justice of God in the punishment of their sin. They had neglected to honour God with their substance in tithes, and offerings, and had pre

Eared that for Baal with which God should have een served, and now God justly sends an enemy to take it away in the season thereof, Hos. 2. 8, 9. [2.] The consequence of God's departure from the people; when he goes, all good goes, and all mis-

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chiefs break in. When Israel kept in with God, they reaped what others sowed; (Josh. 24. 13. Ps. 105. 44.) but now that God had forsaken them, others reaped what they sowed. Let us take occasion from this, to bless God for our national peace and tranquillity, that we eat the labour of our hands. III. Israel's sense of God's hand revived at last. Seven years, year after year, did the Midianites make these inroads upon them, each, we may suppose, worse than the other, (t*. 1.) until, at last, all other succours failing, Israel cried unto the Lord; {y. 6.) for crying to Baal ruined them, and would not help them. When God judges he will overcome; and sinners shall be made either to bend or break before him.

7. And it came to pass, when the children of Israel cried unto the Lord because of the Midianites, 8. That the Lord sent a prophet unto the children of Israel, which said unto them. Thus saith the Lord God of Israel, I brought you up from Egypt, and brought you forth out of the house of bondage ; 9. And I delivered you out of the hand of the Egyptians, and out of the hand of all that oppressed you, and drave them out from before you, and gave you their land: 10. And I said unto you, I am the Lord your God; fear not the gods of the Amo-rites, in whose land ye dwell: but ye have not obeyed my voice.

Observe here,

I. The cognizance God took of the cries of Israel, when at length they were directed toward him. Though in their prosperity they had neglected him, and made court to his rivals, and though they never looked toward him till they were driven to it by extremity, yet, upon their complaint and

Erayer, he intended relief for them. Thus would e show how ready he is to forgive, how swift he is to show mercy, and how inclinable to hear prayer, that sinners may be encouraged to return and repent, Ps. 130. 4.

II. The method God took of woiking deliverance for them. Before he sent an angel to raise them up a saviour, he sent a prophet to reprove them for sin, and to bring them to repentance, v. 8. This prophet is not named, but he was a man, a prophet, not an angel, as cA. 2 1. Whether this prophet took an opportimity of delivering his message to the children of Israel, when they were met together in a general assembly, at some solemn feast, or other great occasion, or whether he went from city to city, and from tribe to tribe, preaching to this purport, is not certain; but his errand was to convince them of sin, that in their crying to the Lord they might confess that with sorrow and shame, and not spend their breath only in complaining of their trouble. They cried to God for a deliverer, and God sent them a prophet to instruct them, and to make them ready for deliverance. Nota, 1. We have reason to hope God is designing mercy for us, if we find he is by his grace preparing us for it. If to those that are sick he sends a messenger, an interpreter, by whom he shows unto man his uprightness, then is he gracious, and grants a recovery. Job 33. 23, 24. 2. The sending of prophets to a people, and the furnishing a land with faithful ministers, is a token for good, and an evidence that God has mercy in store for them. He thus turns to us him, and then causes his face to shine, Ps. 80. 19.

Vol. II.— R

We have here the heads of the message which this prophet delivered in to Israel, in the name ot the Lord.

(1.) He set before them the great things God had done for them; {v. 8, 9.) 7'hus saith the Lord God of Israel. They had worshipped the foci's of the nations, as if they had no God of their own to worship, and therefore might choose whom they pleased; but they are here reminded of one whorii they had forgotten, who was known by the title ot the God of Israel, and to him they must return. They had turned to other gods, as if their own had been either incapable or unwilling to protect them, and therefore they are told what he did for their fathers, in whose loins they were, the benefit of which descended and still remained to this their ungrateful seed. [1.] He brought them out of Egypt, where otherwise they had continued in perpetual poverty and slavery. [2.] He delivered them out of the hands of all that opfiressed them; this is mentioned to intimate that the reason why they were not now delivered out of the hands of the oppressing Midianites, was, not for want of any power or good will in God, but because by their iniquity they had sold themselves, and (i( d would not redeem them until they by repentance revoked the bargain. [3.] He put them in quiet possession of this good land; this not only aggravated their sin, and affixed the brand of base ingratitude to it, but it justified (iod, and cleared him from the blame upon the account of the trouble they were now in: they could not say he was unkind, for he had given all possible proofs of his designing well for them; if ill befell them notwithstanding, they must thank themselves.

(2.) He shows the easiness and equity of God's demands and expectations from them; (x;. 10.) "7 am the Lord your God, to whom you lie under the highest obligations; fear not the gods of the jimo-rites;" that is, " do not worship them, nor show any respect to them; do not worship them for fear of their doing you any hurt, for what hurt can they do you while I am your God? Fear God, and you need not fe.ir them."

(3.) He charges them with rebellion agaiitst God, who had laid this injunction upon them; But ye have not obeyed my voice. The charge is short, but very comprehensive; this was the malignity of all their sin, it was disob^ience to God; and therefore it was it that brought these calamities upon them, under which they were now groaning, pursuant to the threatenings annexed to those commands. He intends hereby to bring them to repentance; and our repentance is then right and genume, when the sinfulness of sin, as disobedience to God, is that in it, which we chiefly lament.

II. And there came an angel of the Lord, and sat under an oak which icas in Ophrah, that pertained unto Joash the Abi-ezrite: and his son Gideon threshed wheat by the wine-press, to hide it from the Midianites. 12. And the angel of the Lord appeared unto him, and said unto him, The Lord is with thee, thou mighty man of valour. 13. And Gideon said unto him. Oh, my Lord, if the Lord be with us, why then is all this befallen us ? and where he all his miracles which oiu' fathers told us of, saying. Did not the Lord bring us up from Egypt ? but now the Lord hath forsaken us, and delivered us into the hands of the Midianites. 14. And the Lord looked upon him, and said, Go in this thy might.

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JUDGES, VI.

and thou shalt save Israel from the hand of the Midianites: liave not I sent thee ? 15. And he said unto him, Oh, my Lord, wherewith shall I save Israel ? behold, my family is poor in Manasseh, and I am the least in my father's house. 16. And the Lord said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man. 17. And he said unto him, If now I have found grace in thy sight, then show me a sign that thou talkest with me. 18. Depart not hence, I pray thee, until I come unto thee, and bring forth my present, and set it before thee. And he said, I will tarry until thou come again. 19. And Gideon went in, and made ready a kid, and unleavened cakes of an ephah of flour: the flesh he put in a basket, and he put the broth in a pot, and brought it out unto him under the oak, and presented it. 20. And the angel of God said unto him, Take the flesh and the unleavened cakes, and lay them upon this rock, and pour out the broth. And he did so. 21. Then the angel of the Lord put forth the end of the staff that was in his hand, and touched the flesh and the unleavened cakes; and there rose up fire out of the rock, and consumed the flesh and the unleavened cakes. Then the angel of the Lord departed out of his sight. 22. And v.'hen Gideon perceived that he ivas an angel of the Lord, Gideon said, Alas, O Lord God! for because I have seen an angel of the Lord face to face. 23. And the Lord said unto him. Peace be unto thee; fear not: thou shalt not die. 24. Then Gideon built an altar there unto the Lord, and called it J^hovah-shalom : unto this day it is yet in Ophrah of the Abi-ezrites.

It is not said what effect the prophet's sermon had upon the people; but we may hope it had a good effect, and that some of them' at least repented and reformed upon it; in- here, immediately after, we have the dawning of the day of their deliverance, by the effectual calling of Gideon to take upon him the command of their forces against the Midianites.

I. The person to be commissioned for this service, was Gideon, the son of Joash, v. 11. The father was now living, but he was passed by, and this honour put upon the son; for the father kept up in his own family the worship of Baal, {v. 25.) which Ave may suppose this son, as far as was in his power, witnessed against. He was of the half tribe of Manasseh that lay in Canaan, of the family of Abiezer; the eldest house of that tribe. Josh. 17. 2. Hitherto the judges were raised up out of that tribe which suffered most by the oppression, '.nd, ])robal3ly, it was so here.

II. The person that gave him the commission, was a?i avgel of (he Lord: it should seem not a created angel, but the Son of God himself, the eternal Word, the Lord of the angels, who then appeared upon some great occasion in human shape, as a

I prelude (says the teamed Bishop Patrick) to what he intended in the fulness of time, when he would take our nature upon him, as we say, f .r good and all. This angel is here called Jehovah, the inconi-municable name of God, {y. 14, 16.) and he said ] will be with thee. This divine ])erson appeared here to Gideon, and it is observable how he found him, 1. Retired; all alone. God ofien manifests himself to his people, when they are out of the noise and hurry of this world. Silence and solitude befriend our communion with God. 2. Employed in threshing wheat, with a staff or rod, (so the word signifies,) such as they used in beating (ut fitches and cummin, (Isa. 28. 27.) but now used for wheat; probably, because lie had but a little to thresh, he needed not the oxen to tread it out. It was not then looked upon as any diminution to him, though he was a person of s'me account, and a mighty man of valour, to lay his hand to the business of the husbandman. He had many servants, {v. 27.) and yet would not himself live in idleness. We put ourseh es in the way o'f divine visits, when we employ ourselves in honest business. Tidings of Christ's birth were brought to the shepherds, when they were keeping their flocks. The work he was about, was an emblem of that greater work to which he was now to be called, as the disciples' fishing was. From threshing corn he is fetched to thresh the Midianites, Isa. 41. 15. 3. Distressed; he was threshing his wheat, not in the threshing-Jioor, the proper place, but by the wine-press, in some private unsuspected corner, for fear of the Midianites. He himself shared in the common calamity, and now the angel came to animate him against Midian, when he himself could speak so feelingly of the heaviness of their yoke. 1 he day of the greatest distress is God's time to appear for his people's relief

Let us now see what passed between the angel and Gideon, who knew not for certain, till after he was gone, that he was an angel, but supposed he was a prophet.

(1.) The angel accosted him with respect, and assured him of the presence of God with him, t. 12. He calls him a mighty man of valour, perhaps because he observed how he threshed his com with all his might: and seest thou a man diligent in his business?—whatever his business is, he shall stand before kings. He that is faithful in a few things, shall be rulrr over many. Gideon was a man of brave active spirit, and yet buried alive in obscurity, through the iniquity of the times; but he is here animated to undertake something great, like himself, with that word. The Lord is with thee; or, as the Chaldee reads it, The Word of the Lord « thy helfi. It was very sure the Lord Avas with him, when this angel was with him. By this word, [1.] He gives him his comnnssion. If^ we have God's presence with us, that will justify us, and bear us out, in our undertakings. [2.] He inspires him with all necessary qualifications for the execution of his commission. "The Lord is with thee to guide and strengthen thee, to animate and support thee." [3. ] He assures him of success; for if God be for us, who can prevail against us? If he be with us, nothing can be wanting to us. The presence of God with us is all in all to our prosperity, whatever we do. Gideon was a mighty man of valour, and yet he could bring nothing to pass without the presence of'God, and that presence is enough to make any man mighty in valour, and to give a man courage at any time.

(2.) Gideon gave a very melancholy answer to this joyful salutation; {v. 13.) " O my Lord, if (he Lord be with us," (which the Chaldee reads, Js the Shechinah of the Lord our help? making that the same with t)ie Word of the Lord,) " why then is all

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rn

thi<i befallen us? All this trouble and distress from tae Midlanites' incursions, which forces me to thresh wheat here by the wine-press; all this loss, and grief, and fright; and where are all the miracles %vhicn our fathers told us of?" Observe, In his reply he regards not the praise of his own valour, nor does th:it in the least elevate him, or give him any encouragement; though it is probable the angel adapted what he said to that which Gideon was at. the same time thinking of; while his laborious hands were employed about his wheat, his working head and daring heart were meditating Israel's rescue and Midian's ruin, with whicli thought, he that kn .ws the heart, seasonably sets in, calls him a man of valcjur for his brave projects, and opens hi.a a way to put them in execution; yet Gideon, as if not conscious to himself <jf any thing great or en-CDuraging in his own spi;it, fastens only on the assurance the angel had given him of God's presence, as that by which they lield all their comfort. Observe, The angel spake in particular to him, yVif Lord is with thee, but he expostulates for all. If the Lord be with us; herding himself with the thousands of Israel, and admitting no comfort but what they might be sharers in; so far is he from the thoughts of monopolizing it, though he had so fair an occasion given him. Note, Public spirits reckon that only honour and joy to themselves, which puts them in a capacity of serving the common interests (f (iod's church.

(jideon was a mighty man of valour, but as yet weak in faith, which makes it hard to him to reconcile to the assurances now given him of the presence of God, [1.] The distress to which Israel was reduced; Why is all this, (and all this was no little) befallen us? Note, It is sometimes hard, but never impossible, to reconcile cross providences with the presence of God and his favour. [2.] The delay of their deliverance; " IVhere are all the miracles which our fathers told us of? Why does not the s ime power which deli\ ered our fathers from the yoke of the Egyptians, deliver us out of the hands of the Midianites?" As if because God did not immediately work miracles for their deliverance, though they had by their sins forfeited his favour and lielp, it must be questioned whether ever he had wrouglit the miracles which their fathers told them of, or if he had, whether he had now the same wisdom and power, and good-will to his people, that he had had formerly. This was his vveakness. We must not expect that the miracles which were wrought when a cliurch was in the forming, and som:- great truth in the settling, should be continued and repeated when the forma-ti'^n and settlement are completed: no, nor that the mercies of God showed to our fathers that served him, and kept close to him, should be renewed to us, if we degenerate and revolt from him. Gideon ought not to have said, either. First, That God had delivered them into the hands of the Jllidianites, for by their iniquities they had sold themselves: oi-, Secondly, That they were now in their hands, that he had forsaken them, for he had lately sent them a prophet, {v. 8.) which was a certain indication that he had not forsaken them.

(3.) The angel gave him a very effectual answer to his objections, by giving him a commission to de-li\ er Israel out of the hands of the Midianites, and assuring him of success therein, v. 14. Now the angel is called Jehovah, for he speaks as one having authority, and not as a messenger. [1.] There was something extraoi dinary in the look he now gave to Gideon; it was a gracious fa\ourable look, which revived his spirits that drooped, and silenced his fears, such a look as that with which God's countenance beholds the tifiright, Ps. 11. 7. He looked upon him and smiled at the objections he

made, which he ga\ e him no direct answei to, but girded and clothed him with such power as would shortly enable him to answer them himself, and make him ashamed that ever he had made them. It was a speaking look, like Christ's upon Peter; (Luke 22. 61.) a powerful look, that strangely darted new light and life into Gideon's breast, and inspired him with a generous heat, far above what he felt before. [2.] But there was much more in what he said to him. Mrst, He commissioned him to appear and act as Israel's deli\ erer. Such a one the few thinking people in the nation, and Gideon among the rest, were now expecting to be raised up, according to God's former method, in answer to the cries of oppressed Israel; and now Gideon is told, "Thou art the man: Go in this thy might, this might, wherewith thou art now threshing wheat; go and employ it to a nobler pui-pose, I will make thee a thresher of men." Or rather, "this might wherewith thou art now endued by this look." God gave him his commission, by giving him all the qualifications that were necessary for the execution of it, which is more than the mightiest prince and potentate on earth can do for those to whom he gives commissions. God's fitting men for work, is a sure and constant evidence of his calling them to it. " Go, not in thy might, that which is natural, and of thyself; depend not on thine own valour: but go in this thy might, this which thou hast now received; go in the strength of the Lord God, that is the strength with which thou must strengthen thyself." Secondly, He assured him of success; this was enough to put courage into him, he might be confident he should not miscarry in the attempt; it should not turn either to his own disgrace, or the damage of his people, (as baffled enterprises do,) but to his honour and their happiness; " Thou shall save Ja-rael from the hand of the Midianites, and so shalt not only be an eye-witness, but a glorious instrument, of such wonders as thy fathers told thee of." Gideon, we may suppose, looked as one astonished at this strange and surprising power conferred upon him, and questions whether he may depend upon what he hears: the angel ratifies his commission with a teste mei/iso — an apfieal to his own authority, there needed no more. " Have not I commanded thee! I that have all power in heaven and earth, and particular authority here as Israel's King, gix'ing commissions immediately. / who am that I am, the same that sent Moses," Exod. 3. 14.

(4.) Gideon made a very modest objection against this commission; {v. 15.) O my Lord, wherewith shall 1 save Israel? This question bespeaks him either, [1. ] Distrustful of God and his power. As if tliougli God should be with him, yet it were impossible for him to save Israel. True faith is often weak, yet it shall not be rejected, but encouraged and strengthened. Or, [2.] Inquisitive concerning the methods he must take; "Lord, I labour under all imaginable disadvantages for it; if I must do it, thou must put me in the way." Note, Those who receive commissions from God, must expect and seek for instructions from him. Or rather, [3.] Humble, self-diffident, and self-denying. The angel had honoured him, but see How meanly he speaks of himself; "My family is comparatively poor in Manasseh," (impoverished, it may be, mere than other families, by the Midianites,) " and I am the least, that have the least honour and interest, in my father's house: what can I pretend to do.' I am utterly unfit for the service, and unworthy of the honour." Note, God often cliooses to do great things by those that are little, especially that are so in their own eyes. God delights to advance the humble.

(5.) This objection was soon answered by repe-

JUDGES, VI.

necessary he should give proofs of before he took the field, to give proofs of liis valour there. [2.] That some seeps might hereby be taken towards Israel's refoi-mation, which must prepare the way for their deli\erance. Sin, the cause, must be taken away, else how should the trouble come to an end, which was but the effect? And it might be hoped that this example of Gideon's, who was now shortly to appear so great a man, would fce followed by the rest of the cities and tribes, and the destruction of this one altar of Baal, would be the destruction of many.

II. (lideon was obedient to the heavenly cjsion, v. 27. He that was to command the Israel of God, must be subject to the God of Israel, without disputing; and, as a type of Christ, must first save his fieofile from their sins, and then sa\ e them from their enemies. 1. He had sei'vants of his own, whom he could confide in, who, we may suppose, like him, had kept their integrity, and /lad 7iot bowed the knee to Baal, and therefore were forward to assist him in destroying the altar of Baal. 2. He did not scruple taking his father's bullock, and offering it to God without his father's consent, because God, who expressly commanded him to do so, had a better title to it than his father had, and it was the greatest real kindness he could do his father, to prevent his sin. 3. He expected to incur tlie displeasure of his father's household by it, and the ill-will of his neighbours; yet he did it, remembering how much it was Levi's praise, that, in the cause of God, he said unto his jather and mother, I have not seen him, Deut. 33. 9. And while he was sure of the favour of God, he feared not the anger of men; he that bade him do it would bear him rut. Yet, 4. Though he feared not their resentments when it was done, to prevent their resist ince in the doing of it, he prudently chose to do it by night, that he might not be disturbed in these sacred actions. And some think it was the same night in which God spake to him to do it; and that as soon as ever he had received the orders, he immediately applied himself to the execution of them, and finished before morning.

III. He was brought into peril of his life for doing of it, t'. 28, 31. 1. It was soon discovered what was done. Gideon, when he had gone thi'ough with the business, did not desire the concealment of it, nor could it be hid, for the men of the city rose early in the morning, as it should seem, to say their matins at Baal's altar, and so to begin the day with their God, such a one as he was; a shame to those, who say the true God is their (iod, and yet, in the morning, direct no prayer to him, nor look up. 2. It was soon discovered who had done it. Strict inquiry was made; Gideon was known to be disaffected to the worship of Baal, which brought him into suspicion, and positive proof immediately came against him; "Gideon, no doubt, has done this thing." 3. Being found guilty of the fact, to such a pitch of impiety were these degenerate Israelites arrived, that they take it for law he must die for the same; and require his own father (who, by patronizing their idolatry, had given them too much cause to expect he would comply with them herein) to deliver him up. Bring out thy son, that he may die. Be astonished, O heavens, at this, and tremble, O earth! By the law of God, the worshippers of Baal were to die, but these wicked men impiously turn the penalty upon the worshippers of the God of Israel. How prodigiously mad were they u])on their idols! Was it not enough to offer the choicest of their bullocks to Baal, but must the bravest vouth of their city fall as a sacrifice to that dunghill deity, when they pretended he was provoked? How soon will idolaters become persecutors!

IV. He was rescued out of the hands of his perse cutors by his own father, v. 31. 1. There were those that stood against Gideon, that not only appeared at the first to make a demand, but insisted on it,.and would have put him to death. Notwithstanding the heavy judgments they were at this time under for their idolatry, yet they hated to be reformed, and walked contrary to God then when he was walking contrary to them. 2. Yet then Joash stood for him; he was one of the chief men of the city. Those that have power, may do a great deal for the protection of an honest man and an honest cause, and when they so use their power, they are ministers c f God for good. This Joash had patronised Baal's altar, yet now protects him that had destroyed it; either, (1.) Out of natural affection to his son, and perhaps a particular esteem for him, as a virtuous, valiant, valuable young man, and never the worse for not joming with him in the worship of Baal. Many that have not courage enough to keep their integrity themselves, yet ha\e so much conscience left, as makes them lo\ e and esteem those that do. If Joash had a kindness for Baal, yet he had a greater kindness for his son. Or, (2.) Out of a care for the public peace. The mob grew riotous, and, he feared, would grow more so, and therefore, as some think, he bestirred himself to repress the tumult; " Let it be left to the judges, it is not for you to pass sentence upon any man; he that offers it, let him be put to death;" he means, not as an idolater, but as a disturber of the peace, and a mover of sedition. Under this same colour, Paul was rescued at Ephesus, from those that were as zealous for Diana as these here for Baal, Acts 19. 40. Or, (3.) Out of a conviction that Gideon had done well. His son, perhaps, had reasoned with him, or God, who has all hearts in his hands, had secretly and effectually influenced him to appear thus against the advocates of Basd, though he had complied with them formerly in the worship of Baal. Note, It is good to appear foi-God when we are called to it, though there be few or none to second us, because God can incline the hearts of those to stand by us, from whom we little expect it. Let us do our duty, and then trust God with our safety.

Two things Joash urges; [1.] That it was aosurd for them to plead for Baal. " Will you that are Israelites, the worshippers of the one only living and true God, plead for Baal, a false god? Will you be so sottish, so senseless? They whose father's god Baal was, and that never knew any other, are more excusable in pleading for him than you are, that are in covenant with Jehovah, and have been trained up in the knowledge of him. You that have smarted so much for worshipping Baal, and have brought all this mischief and calamity upon yourselves by it, will you yet plead for Baal?" Note, It is bad to commit sin, but it is a'great wickedness indeed to plead for it, especially to plead for Baal, that idol, whatever it is, which possesses that room in the heart which God should have. [2. ] That it was needless for them to plead for Baal; if he were not a god, as was pretended, they could have nothing to say for him; if he were, he was able to plead for himself, as the God of Israel had often done, by fire from heaven, or some other judgment against those who put contempt upon him. Here is a fair challenge to Baal, to do either good or evil, and the result convinced his worshippers of their folly, in ]5raying to one to help them, that could not avenge himself; after this, Gideon remarkably prospered, and thereby it appeared how unable Baal was to maintain his own cause. Lastly, Gideon's father hereupon gave him a new name, {v. 32.) he called him jerubhaal; "Let Baal plead, let him plead against him if he can; if he have any thing to say for

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himself against his destroyer, let him say it." This name was a standing defiance to Baal; now that Gideon was taking up arms against the Midianites that worshipped Baal, let him defend his worshippers if he can; it likewise ga\ e honom" to Gideon, (a sworn enemy to that great usurper, and that had carried the day against him,) and encouragement to his soldiers, that they fought under one that fought for God, against that great competitor with him for the throne. It is the probable conjecture of the learned, that that Jerombalus, whom Sancho-niathon (one of the most ancient of all the heathen writers) speaks of as a firiest of the god Jao, (a corruption of the name Jehovah,) and one to whom he was indebted for a great deal of knowledge, was this Jerubbaal. He is called Jerubbesheth, 2 Sam. 11. 21. Baal, a lord, being fitly turned into JBe-sheth, shame,

33. Then all the Midianites, and the Amalekites, and the children of the east, were gathered together, and went over, and pitched in the valley of Jezreel. 34. But the Spirit of the Lord came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him. 35. And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. 36. And Gideon said unto God, If thou wilt save Israel by mine hand, as thou hast said, 37. Behold, I will put a fleece of wool in the floor ; and if the dew be on the fleece only, and it he dry upon all the earth besides, then shall I know that thou wilt -save Israel by mine hand, as thou hast said. 38. And it was so: for he rose up early on the morrow, and thrust the fleece together, and wringed the dew out of the fleece, a bowl-full of water. 39. And Gideon said unto God, Let not thine anger be hot against me, and I will speak but this once: Let me prove, I pray thee, but this once with the fleece; let it now be dry only upon the*fleece, and upon all the ground let there be dew. 40. And God did so that night: for it was dry upon the fleece only, and there was dew on all the ground.

Here we have,

I. The descent which the enemies of Israel made upon them, v. 33. A vast number of Midianites, Amalekites, and Arabians, got together, and came over Jordan, none either caring, or daring to guard that important and advantageous pass, against them; and they made their head-quarters in the valley of Jezreel, in the heart of Manasseh's tribe, not far from Gideon's city. Some think that the notice they had of Gideon's destroying Baal's altar, brought them over, and that they came to plead for Baal, and to make that a pretence for quarrelling with Israel; but it is more likely that it was now harvest-times when they had been wont each year to make them such a visit as this, {v. 3.) and were expected when Gideon was threshing, v. 11. God raised up Gideon to be ready against this terrible blow came. Their success si Tnany years in these incursions, the little opposition they had met with, and the gre :t booty they had carried off, made

them now both \ ery eager and very confident; bu' it proved the measure of their iniquity ivasfull; the year of recompense was come; they must now make an end to sfioil, and must be spoiled, and they are gathered as sheaves to the Jloor, (Mic. 4. 12, 13.) for Gideon to thresh.

II. The preparation which Gideon makes to attack them in their camp, v. 34, 43. 1. God by his Spirit put life into Gideon; The Spirit of the Lord clothed Gideon, so the word is; clothed him as a robe to put honour upon him, clothed liim as a coat of mail, to put defence upon him. Those are well clad, that are thus clothed, ,/l s/iiiit of fortitude from before the Lord clothed Gideon; so the Chal-dee. He was of himself a mighty man of valour; yet personal strength and courage, though vigorously exerted, would not suffice for this great action; he must have the armour of God upon him, and that is it that he must depend upon; the Spirit of the Lord clothed him in an extraordinaiy manner; whom God calls to his work, he will qualify and animate for it. Gideon with his trumpet put life into his neighbours, God working with him; he blew a truinpet to call in volunteers, and more came in than perhaps he expected. (1.) The men of Abiezer, though lately enraged against him for throwing down the altar of Baal, and though they had condemned him to death as a criminal, were now convinced of their error, bravely came in to his assistance, and submitted to him as their general; Abiezer was gathered after him, v. 34. So suddenly can God turn the hearts, even of idolaters and persecutors. (2.) Distant tribes, even Asher and Naphtali, which lay most remote, though strangers to him, obeyed his summons, and sent him in the best of their forces, v. 35. Though they lay the furthest from the danger, yet, considering that if their neighbours were overrun by the Midianites, their own turn would be next, they were forward to join against a common enemy.

III. The signs which God gratified him with, for the confirming both of his own faith and that of his followers; and perhaps it was more for their sakes than for his own that he desired them. Or, perhaps he desired by these to be satisfied, whether this was the time of his conquering the Midianites, or whether he was to wait for some other opportunity. Observe, 1. His request for a sign; (i'. 36, 37.) " Let me by this know that thou wilt save Lsrael by my hand; let a fleece of wool, spread in the open air, be wet with the dew, and let the ground about it be dry." The purport of this is, Lord, I believe, help thou my unbelief He found his own faith weak and wavering, and therefore begged of God by this sign \q perfect what was lacking in it. We may suppose God, who intended to give these signs, for the glorifying of his own power and goodness, put it into his heart to ask them. Yet, when he repeated his request for a second sign, the reverse of the former, he did it with a very humble apology, deprecating God's displeasure, because it looked so like a peevish humoursome distrust of God, and dissatisfaction with the many assurances he had already given him; (f. 39.) Let n<jt thine anger be hot against me. Though he took the boldness to ask another sign, yet he did it with such fear and trembling, as showed that the familiarity God had graciously admitted him to, did not breed any contempt of God's glory, or presumption on God's goodness. Abraham had given him an example of this, when God gave him leave to be very free with him; (Gen. 18. 30, 32.) 0 let not the Lor'a be angry, and I will speak. God's favour must be sought with great reverence, due sense of cur distance, and a religious fear of his wrath. 2. God's gracious grant of his request. See how tender God is of true believers though they be weak, and how

JUDGES?, VI [.

ready to condescend to their infirmities, that the bj uised reed may not be broken, nor the smoaking flax quenched. Gideon would have the Jleece ivel, nnd X.\\Q ground dry; but then, lest any should object, "It is natural for wool, if ever so little moisture fall, to di-ink it in, and retain it, and therefore there was nothing extraordinary in that," though the quantity wrung out was sufficient to obviate that objection, yet he desires that next night the ground might be wet and the fleece dry; and so willing is God io give to the hdrs of promiae strong consolation, (Heb. 6. 17, 18.) even by two immutable things. He suffers himself, not only to be prevailed with by their importunities, but e\ en to be prescribed to by their doubts and dissatisfactions.

These signs were, (1.) Truly miraculous, and therefore abundantly serving to confirm his commission. It is said of the dew, that it is from the Lord, and tarrieth not for man, nor ivaiteth for the sons of men, Mic. 5. 7. And yet God here in this matter hearkened to the voice of a man; as to Joshua, in the directing the course of the sun, so to Gideon, in directing that of the dew, by which it appears, that it falls not by chance, but by providence. The latter sign inverted the former, and, to please Gideon, it was wrought backward and forward; whence Dr. Fuller observes, that Afai'en's real miracles will endure turning, being inside and outside both alike. (2.) Very significant. He and his men were going to engage the Midianites; could God distinguish between a small fleece of Israel, and the vast floor of Midian.'' Yes, by this, he is made to know that he can. Is Gideon desirous that the dew of Divine grace might descend u])on himself in particular? He sees the fleece wet with dew to assure him of it. Does he desire that God will be as the dew of all Israel? Behold, all the ground is wet. Some make this fleece an emblem of the Jewish nation, which, when time was, was wet with the dew of God's word and ordinances, while the rest of the world was dry. But since the rejection of Christ and his gospel, they are dry as the heath in the wilderness, while the nations about are as a watered garden.

CHAP. VII.

This chapter presents us with Gideon in the field, command-incT the army of Israel, and routing- the army of the Midianites, for which great exploit we found in the former chapter how he was prepared with his converse with God, and his conquest of Baal. We are here told, I. What direction God gave to Gideon for the modelling of his army, by which it was reduced to three hundred men, V. 1..8. II. What encouragement God gave to Gideon to attack the enemy, by sending him unknown into their camp to hear a Midianite tell his dream, v. 9.. 15. III. How he formed his attack upon the enemy's camp with his three hundred men, not to fight them, but to frighten them, v. 16..20. IV. The success of this attack : it put them to flight, and gave them a total rout, the disbanded forces, and their other neighbours, then coming in to his assistance, v. 21.. 26. It is a story that shines very bright in the book of the wars of the Lord.

l.nr^HEN Jerubbaal, (who is Gideon,) JL and all tlie people that were with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley. 2. And the Lord said unto Gideon, The people that nre with thee are too many for me to G;ive the Midianites into their hands, lest Israel vaunt themselves against me, saying. Mine own hand hath saved me. 3. Now, Jhereforc, go to, proclaim in the ears of the

people, saying. Whosoever is fearful and afraid, let him return, and depart early from mount Gilead: and there returned of the people twenty and two thousand, and there remained ten thousand. 4. And the Lord said unto Gideon, I'he people are yet too many; bring them down unto the water, and I will try them for thee there: audit shall be, that q{ whom I say unto lliee. This shall go with thee, the same shall go with thee ; and of whomsoever I say unio thee. This shall not go with thee, the same shall not go. 5. So he brought down the people unto the water: and the Lord said unto Gideon, Every one that lappeth of the watei with his tongue, as a dog lappeth, him shall thou set by himself; likev\'ise every one that boweth down upon his knees to drink. 6. And the ntunber of them that lapped, putting their hand to their mouth, were tiiree hundred men: but all the rest of the people bowed down upon their knees to drink water. 7. And the Lord said unto Gideon by the three hundred men that lapped will I save you, and deliver the Midianites into thine hand: and let all the other people go every man unto his place. 8. So the people took victuals in their hand, and their trumpets: and he sent all the rest of Israel, evei-y man unto his tent, and retained those three hundred men. And the host of Midian was beneath him in the valley. ^

Here,

I. Gideon applies himself with all possible care and industry to do the part of a good general, in leading on the hosts of Israel against the Midianites. He rose up. early, {xk 1.) as one whose heart was upon his business, and who* was afraid of losing time. Now that he is sure God is with him, he is impatient of delay. He pitched near a famous well, that his army might not be distressed for want of water, and gained the higher ground, which, possibly, might be some ad\ antage tcrliim, for the Midianites vjere beneath him in the valley. Note, Faith in God's promises must not slacken, but rather quicken our endeavours. When we are sure God goes before us, then we must bestir ourselves, 2 Sam. 5. 24.

II. God provides that the praise of the intended victory may be reserved whollv to himself, by appointing three hundred men only to be employed in this service. The army consisted of thirty-two thousand men; a small army, in comparison with what Israel might have raised upon so great an oc casion, and a very small one in comparison with which the Midianites had now brought into the field; Gideon was ready to think them too few, but God comes to him, and tells him they were too many, V. 2. Not but that they did well, who off'ered themselves willingly to this expedition, but God saw fit not to make use of all that came. We often find God bringing great things to pass by a few hands, but this was the only time that he purposely made them fewer. Had Deborah lately blamed those who came not to the*hel/i of the Lord, and yet in the next great action must they be turned off that do come.' Yes; 1. God would hereby show, that when

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he employed likely instruments in his service, he did not need them, but could do his work without them; so that he was not indebted to them for their service, but they to him for employing them. 2. He would hereby put them to shame for their cowardice, who had tamely submitted to.the Midi-anites, and durst not make head against them, because of the disproportion of their numbers. They now saw, if they had but made sure of the favour of God, one of them might have chased a thousand. 3. He would hereby silence and exclude boasting: that is the reason here given by him who knows the pride that is in men's hearts, lest Israel vaunt themselves against me. Justly were (hey denied the honour of the service who would not give God the honour of the success. Mine own hand hath saved me, is a word that must ne\ er come out of the mouth of such as shall be saved. He that

Clories must glory in the Lord, and all flesh must e silent before him.

Two ways God took to lessen their numbers.

(1.) He ordered all that would own themselves timorous and faint-hearted to be dismissed, V. 3. He was now encamped on a mountain close to the enemy, called mount Gilead, from Gilead, the common ancestors of these families of Manas-seh, which were seated on this side Jordan, Numb. 26. 30. And from thence then' might see perhaps the vast numbers of the enemy; those therefore who were disheartened at the sight, were left to their liberty to go back if they pleased. There was a law for making such a proclamation as this, Deut. 20. 8. But Gideon perhaps thought that concerned only those wars which were undertaken for the enlarging of their coast, not, as this, for their necessary defence against an invader; therefore Gideon had not proclaimed this, if God had not commanded him, who knew how his forces would hereby be diminished. Cowards would be as likely as any, after the victory, to take the honour of it from God, and therefore God would not do them the honour to employ them in it. One would have thought there had been scarcely one Israelite to be found, that against such an enemy as the Midian-ites, and under such a leader as Gideon, would have owned himself fearful; yet above two parts of three took advantage of this proclamation, and filed off when they saw the strength of the enemy and their own weakness, not considering the assurances of the divine presence which their ge ler il had received of the Lord, and, it is likely, delivered unto them. Some think the oppression they had been under so long, had broken their spirits, others, more probably, that consciousness of their own guilt had deprived them of their courage. Sin stared them in the face, and therefore they durst not look death in the face. Note, Fearful,] faint-hearted people, are not fit to be employed for God; and among those that are listed under thel banner of Christ, there are more such than wa think there are.

(2.) He directed the cashiering of all that remained, but three hundred men; and he did it by a sign. '* The fieo/ile are yet too many for me to make use of," xk 4. See how much God's thoughts and ways are above our's: Gideon himself, it is likely, thought they were too few, though they were as many as Barak encountered Sisera with; {ch. 4. 14.) and had he not forced his way through the discouragement by dint of faith, he himself would have started back from so hazardous an enterprise, and have made the best of his own way b-'.ck: but God saith, There are too many; anii when diminished to a third part, they are yet too many; which may help us to understand those providences which sometimes seem to weaken the church and its interests; its friends are too many,

Vol. II.—S

too mighty, too wise, for God to work deliverance by; God is taking a course to lessen them, that he may be earalted in his own strength.

Gideon is ordered to bring his soldiers to the watering, probably, to the well of Harod, (x'. 1.) and the stream that ran from it; he, or some iippointed by him, must observe how they drank. We must suppose they were all thirsty, and were inclined to drink; it is likely he told them they must prepare to enter upon action immediately, and therefore must refresh themselves accordingly, not expecting, after this, to drink any thing else but the blood of their enemies. Now, [1.] Some, and no doubt the most, would kneel down on their knees to drink, and put their mouths to the water as horses do, and so they might get their full draught. [2.] Others, it may be, would not make such a formal business of it, but as a dog laps with his tongue, so they would hastily take up a little water in their hands, and cool their mouths with that, and be gone. Three hundred and no more there were of this latter sort, that drank in haste, and by those God tells Gideon he would rout the Midianites, v. 7. By the former distinction, none were retained but hearty men, that were resolved to do their utmost for retrieving the liberties of Israel; but bythis further distinction it was pro\ ided that none should be made use of, but. First, Men that were hardy; i that could endure long fatigue, without complaining/ of thirst or weariness; that had not in them any dregs either of sloth or luxury. Secondly, Men that were hasty; that thought it long until they were engaged with the enemy, preferring the service of God and their country before their necessary refreshments: such as these God chooses to employ, that are not only well affected, but zealously affected in a good thing: and also because these were the smaller number, and therefore the least likely to effect what they were designed for, God would by them save Israel. It was a great trial to the faith and courage of Gideon, when God bid him let all the rest of the people but these three hundred go every man to his filace; that is, go where they pleased out of his call, and from under his command: yet we may suppose those that were hearty in the cause, though now set aside, did not go far out of hearing, but that they were ready to follow the blow, when the three hundred men had made the assault; though that does not appear.

Thus strangely was Gideon's army purged and modelled, ancl reduced, instead of be ng recruited, as one would think in so great an action it both needed and deserved to be. Now let us see how this little despicable regiment, on which the stress of the action must I'e, was accoutred and fitted out. Had these three hundred been double-manned with servants and attendants, and double-armed with swords and spears, we should ha\e thought them the more likely to bring something to pass. But instead of making them more serviceable by-their equipment, they are made less so; for, 1. Every soldier turns sutler; they took victuals in their hands, {y. 8.) left their baggage behind, and every man burthened himself with his own provision; which was a trial of their faith, whether they could trust God when they had no more provisions with them than they could carry, and a trial of their diligence, whether they would carry as much as they had occasion for. This was indeed living from hand to mouth. 2. E\ ery soldier turns trumpeter. The regiments that were cashiered left their trumpets behind them for the use of those three hundred men, who were furnished with those instead of weapons of war, as if they had been going rather to a game than to a battle.

9. And it came to pass the same night,

JUDGES, VII.

that the Lord said unto him, Arise, get thee down unto the host; for 1 have delivered it into thine hand. 10. But if thou fear to go down, go thou with Phurah tliy servant down to the host: 11. And thou shalt hear what they say; and afterward shall thine hands be strengthened to go down unto the host. Then went he down u ith Phurah his servant unto the outside of the armed men that ivere in the host. 12. And the Midianites, and the Amalekites, and all the children of the east, lay along in the valley like grasshoppers for multitude ; and their camels icere without number, as the sand by the sea-side for multitude. 13. And when Gideon was come, behold, there was a man that told a dream unto his fellow, and said, Behold, I dreamed a dream, and, lo, a cake of barley-bread tumbled into the host of Midian, and came unto a tent, and smote it that it fell, and overturned it, that the tent lay along. 14. And his fellow answered and said, This is nothing else save the sword of Gideon the son of Joash, a man of Israel: for into his hand hath God delivered Midian, and all the host. 15. And it was so, when Gideon heard the telling of the dream, and the interpretation thereof, that he worshipped, and returned into the host of Israel, and! said, Arise; for the Lord hath delivered! into your hand the host of Midian.

Gideon's army being diminished, as we ha\'e found it was, he must either fight by faitli or not at all; God therefore here provides lecruits for liis faith, instead of recruits for his forces.

I. He furnishes him with a good foundation to build his faith upon; nothing but a word from God will be footing for faith. He has that as full and express as he can desire, v. 9. A word of command to warrant the action, wliich otherwise seemed r;ish and indiscreet, and unbecoming a wise general; ^'Arise, get thee down with tliis handful of men unto the host;" and a word of promise to assure him of the success, which otherwise seemed very improbable; " / have delivered it into thine hand, it is all thine own." This ivord of the Lord cime to him the same night, when he was (we may suppose) full of care how lie should come off; in the multitude of hvi thoughts within him these comforts did delight his soul. Divine consolations are given in to believers, not only strongly, but seasonably.

II. He furnishes him with a good prop to support his faith with. 1. He ordets him to be his own spy, and now in the dead of the night to go down privately into the host of Midian and see what intelligence he could gain. " //' thou fear to go down to fight, go first only with thine own servant, {v. 10.) and hear what they say, {v. 11.) and it is intimated to him he should hear that which would greatly strengthen his faith. God knows the infirmities of his people, and what gix^at encouragement they may sometimes take from a small matter: and therefore knowing beforehand what would occur to Gideon, in that very part of the camp to which he would go down, he orders him to go down and hearken to whs* they said that he miirht the

more firmly believe what God said. He must tp.ijc with him Phurah his servant, one that he could confide in; probably, one of the ten that had helped him to break down the altar of Baa'; he must take him and no one else with him, must take him v h him to be a witness of what he should hear the Midianites say, that out of the mouth of these two witnesses, when the matter came to be reported to Israel, the word might be established. He must take his servant with him, because two are belter than one, and a little help better than none. 2. Being so, he orders him the sight of something that was discouraging. (1.) It was enough to frighten him, to discern, perhaps by nioon-light, the vast numbers of the enemy; {v. 12.) the men like grasshoppers for multitude, and they pro\ ed no better than grasshoppers for strength and courage; the camels one could not count, any more than the sand. But, (2.) He heard that which was to him a very good omen; and which when he had heard, he went back again immediately, supposing he now had what he was sent thither for. He overheard two soldiers of the enemy, that were, comrades, talking; probably, they were in bed tc -gether, waking in the night. [1.] One of them tells his dream, and (as our dreams generally aie bad, and therefore not worthy telling again) it is a very foolish qfie. ^Jde dreamed that he saw a barley-cake come rolhng down the hill into the camp of the Midianites, and '* methought," says he, (fcr so we used to tell our dreams,) " this cake struck one of our tents," (perhaps one of the chief of their tents,) "and with such violence, that (would ycu think it?) it overturned the tent, f( reed down the stakes, and broke the cords at one blow, so that the tent lay along, and buried its inhabitants," v. 13. In multitudes of dreams there are divers vaniti s, says Solomon, Eccl. 5. 7. One would wonder what odd incoherent things are often put together by a ludicrous fancy in our dreams. [2.] The other, it may be, between sleeping and waicing, undertakes to interpret this dream, and the intei'pre-tation is very far fetched: 7'his is nothing else save the sword of Gideon, v. 14. Our expositors now can tell us how apt the resemblance was; that Gideon, who had threshed corn for his fam'.ly, and made cakes for his friend, {ch. 6. 11—19.) was fitly represented by a cake; that he and his army were inconsiderable as a cake made of a little flour, as contemptible as a barley-cake, hastily got together, as a cake suddenly baked upon the coals, and as unlikely to conquer the great army, as a cake to overthrow a tent. But, after all, do 720^ interpretations belong (0 God? He put it into the head of the one to dream, and into the mouth of the other to give the sense of it. If Gideon had heard the dream only, and he and his servant had been to interpret it themselves, it had so little significancy in it, that it would have done him little service; but having the interpretation from the mouth of an enemy, it not only appeared to come from God, who has all men's hearts and tongues in his hand, but it was likewise an evidence that the enemy was quite dispirited, and that the name of Gideon was become so formidable to them, that it disturbed their sleep. The victory would easily be won, which was already so tamely yielded; into his hand hath God delivered Midian. Those were nr t likc" ly to fight, who saw God fighting against them.

Gideon, observing the finger of God pointing Viim to that very place, at that very time, to hear this dream and the interpretation of it, was exceedingly encouraged by it against the melancholy apprehensions he had upon the reducing of his army. He was very well pleased to hear himself compared to a barley-cake, when it proved to effect such great things. Being hereby animated, we are told. (v.

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139

15.) First, How he gave God the glory of it; he worshipped immediately, bowed his head, or, it may be, lifted up his eyes and hands, and in a short ejaculation thanked God for the victory he was now sure of, and for this encouragement to expect it. Wherever we are, we may speak to God, and worship him, and find a way open heavenward. God must have the praise of that wliich is encouraging in our faith. And his providence must be acknowledged in those events, which, though minute and seemingly accidental, prove serviceable to us. Secondly, How he gave his friends a share in the encouragements he had received; " Arise, prepare to march presently; the Lord has delivered Midian into your hand."

16. And he divided the three hundred men into three companies, and he put a trumpet in every man's hand, with empty pitchers, and lamps within tlie pitchers. 17. And he said unto them, Look on me, and do likewise : and, behold, when 1 come to the outside of the camp, it shall he, t/iatRS I do, so shall ye do. 18. When I blow with a trumpet, I and all that are with me, then blow ye the trumpets also on every side of all the camp, and say, T/te sword of the Lord, and of Gideon. 19. So Gideon, and the hundred men that ivere with him, came unto the outside of the camp, in the beginning of the middle watch ; and they had but newly set the watch: and they blew the trumpets, and brake the pitchers, that were in their hands. 20. And the three companies blew the trumpets, and brake the pitchers, and held the lamps in their left hands, and the trumpets in their right hands to blow zvithnl; and they cried. The 3word of the Lord, and of Gideon. 21. And they stood every man in his place round about the camp : and all the host ran, and cried, and fled. 22. And the three hundred blew the trumpets, and the Lord set every man's sword against his fellow, even throughout all the host: and the host fled to Beth-shittah in Zererath, and to the border of Abel-meholah, unto Tabbath.

Here is,

I. The alarm which Gideon gave to the hos*.s of Midian in the dead time of the night; for it was intended that they who had so long been a terror to Israel, and had so often frightened them, should themselves be routed and ruined purely by terror. The attack here made was, in many circumstances, like that which Abraham made upon the army that had taken Lot captive; the number of men much the same, Abraham had three hundred and eighteen, Gideon three hundred; they both divided their forces, both made their attack by night, and were hnth victorious under great disadvantages, (Gen. 14. 14, 15.) and Gideon is not only a son of Abraham, (so were the Midianites by Keturah,) but an heir of his faith. Gideon, 1. Divided his ar-mv, small as it was, into three battalions (v, 16.) one of which he himself commanded, {y. 19.) because great armies (and such a one he would

make a show of) were usually divided into the right Aving, and left wing, and the body of the army. 2. He ordered them all to do as he did, v. 17. He told them now, it is very likely, what they must do, else the thing was so strange, they would scarcely have done it of a sudden, but he would, by doing it first, give notice to them when to do it, as officers exercise their soldiers with the word of command, or beat of drum, Look on me, and do likenvise; such is the word of comn>and our Lord Jesus, tlie Captain

i

of our salvatii n, gives his soldiers, f-n- he lu.s left us an exG/w/j/f, with a charg

shall ye do. 3. He mude his descent in the night _ when they were secure, and least expected it, which" would put them into great consternation; and when the smallncss i f his army would not be discovered. In the night, all frights are most fiightful; espe ci;dly in the dead of the night, as this w;is, a little after midnight, when the middle watch began, and the alarni would wake them out of their sleep. We read of terror by night,.i\s \ ery terrible, (Ps. 91. 5.) and far in the night, Cant. 3. 8. 4. That which Gideon aimed at, was, to frighten this huge hcst; to give them not only a fatal rout, but a very shameful one. He accoutred his ai'my with every man a tnimpet in his right hand, and an earthen pitcher, with a torch in it, in his left; and he him-se f thduglit it no disparagement to him, to march before them thus armed. He would make but jest of ccnquering this army, and goes out against them rather as against a crmpany of children than of soldiers, 77(e virgin, the daughter of Zion, hath des-/li.sed thee, and laughed thee to scorn, Isa. 37. 22. The fewness of his men favoured his design, for be.ngso few, they marched to the camp with the greater secrecy and expedition; so that they were not discovered till they were close.by the camp; and he contrived to give the alarm when they had just mounted the guards, (v. 19.) that the sentinels, being then wakeful, might the sooner disperse the alarm through the camp, which was the best service they could do him.

Three ways Gideon contri\ed to strike a terror upon this army, and put them into confusion. (l.)» With a great noise; every man must blow his tnimpet in the most terrible manner he could, and clatter an earthen pitcher to pieces at the same time, probably, each dashed his pitcher to his next man's, and so they were broken both together, which would not only make a great crash, but was a figure of what would be the effects of the fight, even the Midianites' killing one another. (2.) With a great blaze; the lighted torches were hid in the pitchers, like a candle under a bushel, until they came to the camp, and then being taken out all together of a sudden, would make a glaring show, and i-un through the camp like a flash of lightning. Perhaps with these they set some oF the tents on the outside of the camp on fire, which would very much increase the confusion. (3.) With a great shout; every man must cry. For the Lord and for Gideon; so some think it should be read, v. 18. for there the sword is not in the original, but it is, V. 20, The sword of the Lord, and of Gideon. It should seem, he borrowed the word from the Midianite's dream, (v. 14.) it is the sivo7-d of Gideon: finding his name was a terror to them, he thus improves it against them; but prefixes the name of Jehovah, as the figure, without which his own was but an insignificant cipher. This would put life into his own men, who might well take courage, when they had such a God as Jehovah, and such a man as Gideon, both to fight, and to fight for them: well might they follow, who had such leaders. It would likewise put their enemies into a fright, who had of old heard of Jehovah's great name, and of late of Gideon's. The sword of the

JUDGES, Vll.

Lord is all in all to the success of the sword of Gideon, yet tlie sword of Gideon must be employed. Men the instruments, and God the principal .Vgent, must both be considered in their places; but men, the greatest and best, always in subserviency and subordination to God. This army was to be defeated purely by terrors, and those are especially the sivord of the Lord. These soldiers, if they had swords by their sides, that was all, they had none in their hands: but fhey gained the victory by shouting

i •' The Sword." So the church's enemies are rout-: ed by a sword out of the mouth, Rev. 19. 21. I Now this method here taken of defeating the Midianites, may be alluded to, [1.] As typifying the destruction of the Devil's kingdom in the world, by the preaching of the everlasting gospel, the sounding of that tnuTipet, and the holding forth of that light out of earthen vessels, for such the ministers of the gospel a'c, in whom the treasure of that

, ti^ht is deposited, 2 Cor. 4. 6, 7. Thus God chose

\ the foolish things of the world to confound the wise, a barley-cake to overthrow the tents of Midian, that the excellency of the fiower might be of God only; the gospel is a sword, not in the hand, but in the mouth, the sword of the Lord and of Gideon; of God and Jesus Christ, him that sits on the throne, and the Lamb. [2. ] As representing the terroi's of the greit day. So the excellent Bishop Hall applies it; if these pitchers, trumpets, and firebrands, did so daunt and dismay the proud troops of Midian and Amalek, who shall be able to stand before the last terror, when the trumpet of the archangel shall sound, the elements shall be on a flame, the heavens pass away with a great noise, and the Lord himself shall descend with a shout!

II. The wonderful success of this alarm. The M dianites were shouted out of their lives, as the walls of .Tericho were shouted down, that Gideon might see what he lately despaired of ever seeing, the wonders that their fathers told them of. Gideon's soldiers oliserved their orders, and stood every man in his filace round about the camp, {y. 21.) sounding his trumpet to excite them to fight one

■Another, and holding out his torch to light them to their ruin. They did not rush into the host of Midian, as greedy either of blood or spoil, but patiently stood still to see the salvation of the Lord, a sah a-tion purely of his own working. Obser\ e how tlie design took effect.

1. Thev feared the Israelites; all the host immediately took the alarm; it flew like lightning through all the lines, and then ran, and cried, andjled, v. 21. There was something natural in this fright; we may suppose thev had not had intelligence of the great diminution of Gideon's armv, but rather concluded th'it since their last advices, it had been growing greater and greater; and therefore had reason to suspect, knowing how odious and grievous thev had made themselves, and what bold steps had been taken toward the throwing off of their vokc, that it was a ^■ery great army which was to be ushered in witl\ all those trumpeters and torch-bearers: but there was more of a supernatural power impressing this terror upon them; God himself gave it the setting on, to show how that promise should have been fulfilled if they had not forfeited it, One of you shall chase a thousand. See the power of imagination, and how much it may become a terror at some times, as at other times it is a pleasure.

2. They fell foul upon one another; (v. 22.) The Lord set every man's hand against his fellow. In this confusion, observing the trumpeters and torch-bearers to stand still without their camp, they concluded the body of the army had already entered, and therefore every one ran at the next he met, though a friend, suj)posing him an enemy; and one such mistake as that, would occasion many, f r

then he that slew him would certainly be taken for an enemy, and would be despatched immediately. It is our interest to preserve such a command of our own spirits, as never to be afraid of any amazement, for we cannot conceive what mischiefs we thereby plunge ourselves in. See also how God often makes the enemies of his church instruments to destroy one another; it is pity the church's friend should ever be thus infatuated.

3. They fled for their lives. Perhaps when daylight came, they were sensible of their mistake in fighting with one another, and concluded tliat by this fatal error they had so weakened themselves, that now it was impossible to make any head against Israel, and therefore made the best of their way toward their own country, though, for aught that appears, the three hundred men kept their ground. The wicked flees when none pursues, Prov. 28. 1. Terrors make him afraid on every side, and drive him to his feet. Job. 18. 11.

23. And the men of Israel gathered themselves together out of Naphtah, and out of Asher, and out of all Manasseh, and pursued after the Midianites. 24. And Gideon sent messengers throughout all mount Ephraim, saying, Come down against the Midianites, and take before them the waters unto Beth-barah and Jordan. Then all the men of Ephraim gathered themselves together, and took the waters unlo Beth-barah and Jordan. 25. And they took two princes of the Midianites, Oreb and Zeeb; and they slew Orebupon the rock Oreb,and Zeeb they slew at the wine-press of Zeeb, and pursued Midian, and brought the heads of Oreb and Zeeb to Gideon on the other side Jordan.

We have here the prosecution of this glorious victory.

1. Gideon's soldiers that had been dismissed, and perhaps had begun to disperse themselves, upon notice of the enemies' flight, got together again, and vigorously pursued them whom they had not courage to face. The men of Israel out of Naphtali and Asher who did this, {v. 23.) were not such as now came from those distant countries, but the same that had enlisted themselves, (^ch. 6. 35.) but had been cashiered. They who were fearful and afraid to fight, {v. 3.) now took heart, when the worst was over, and were ready enough to divide the spoil, though backward to make the onset. They also that might not fight, though they had a mind to it, and were disbanded by order from God, did not (as those, 2 Chron. 2.5. 10. 13.) return in great anger, but waited for an opportunity of doing service in pursuing the victory, though they were denied the honour of helping to force the lines'.

2. The Ephraimites, upon a summons from Gideon, came in unanimously, and secured the passes over Jordan, by the several fords, to cut off the enemies' retreat into tlieir own country, that thev might be entirely destroyed, to prevent the like mischief to Israel another time. Now that they had begim to fall, they resolved utterly to destroy them, Esth. 6. 13. They took the waters; {v. 24.) that is, posted themselves along the river side, so that the Midianites, who fled from those who pursued them, fell into the hand of those that waited to intercept them. Here was /par, and the fiit, and the snare, Isa. 24. 7.

3. Two of the chief commanders of the host of Midian were taken and slain by the Ephraimites on

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141

this side Jordan, v. 25. Their names perhaps signified their nature, Oreb signifies a raven, and Zeeb a woif {Corvinus and Lu/ius.) These in their flight had taken shelter, one in a rock, (Isa. 2. 21. Rev. 6. 15.) the other by a wine-firess, as Gideon for fear of them had lately hid his corn by a winepress, ch. 6. 11. But the places of their shelter were made the places of their slaughter, and the memory of it preserved to posterity in the names of the places, to their perpetual infamy; Here fell the firmces of Midian.

CHAP. VIII.

This chapter gives us a further account of Gideon's victory over the Midianites, with the residue of the story of his life and government. I. Gideon prudently pacifies the offended Ephraimites, V. 1..3. II. He bravely pursues the flying Midianites, v. 4, 10. .12. III. He justly chastises the insolence of the men of Succoth and Penuel, who basely abused him, (t. 5 . . 9.) and were reckoned with for it, v. 13.. 17. IV. He honourably slays the two kings of Midian, v. 18. .21. V. After all this, he modestly declines the government of Israel, v. '22, 23. VI. He foolishly gratified the superstitious humour of his people, by setting up an ephod in his own city, which proves a great snare, t. 24.. 27. VII. He kept the country quiet forty years, v. 28. VIII. He died in honour, and left a numerous family behind him, v. 29.. 32. IX. Both he and his God were soon forgotten by ungrateful Israel, v. 33.. 35.

1. A ND the men of Epliraim said unto J\. him, Why hast thou served us thus, that thou calledst us not when thou went-est to fight with the Midianites? And they did chide with him sharply. 2. And he said unto them, V^hat have I done now in comparison of you ? Is not the gleaning of the grapes of Ephraim better than the vintage of Abiezer ? 3. God hath delivered into your hands the princes of Midian, Oreb and Zeeb: and what was I able to do in comparison of you ? Then their anger was abated toward him, when he had said that.

No sooner were the Midianites, the common enemy, subdued, than through the violence of some hot spirits, the children of Israel are ready to quarrel among themselves; an unhappy spark was sti-uck, which if Gideon had not with a great deal of wisdom and grace extinguished immediately, might have broken out into a flame of fatal consequence. The Ephraimites, when they brought the heads of Oreb and Zeeb to Gideon as general, instead of congratulating his successes, and addressing him with thanks for his great services, as they ought to have done, picked a quarrel with him, and grew very hot upon it.

I. Their accusation was very peevish and unreasonable; IVhy didst thou not call us when thou nvent-est to fight ivith the Midianites? v. 1. Ephraim was brother to Manasseh, Gideon's tribe, and had had the pre-eminence in Jacob's blessing, and in Moses's, and therefore was very jealous of Manasseh, lest that tribe should at any time eclipse the honour of their's. Hence we find Manasseh against Ephraim, and Ephraim against Manasseh, Isa. 9. 21. A brother offended is harder to be vjon than a strong city; and their co?itentions are as the bars of a castle, Prov. 18. 19. But how unju6t was their qucirrel with Gideon! They were angry he did not send for them to begin the attack upon Midian, as well as to follow the blow. Why were they not called to lead the van? The post of honour, they thought, belonged to them. But, 1. Gideon was called of God. and must act as he directed; he neither took

the honour to himself, nor did he dispose of honours himself, but left it to God to do all. So that the Ephraimites in this quarrel reflected upon the divine conduct; and what was Gideon that they mur m ured against him? 2. Why did not the Ephraimites offer themselves willingly to the service? They knew the enemy was in their'countrv, and had heard of the forces that were raising to oppose them, to which they ought to have joined themselves, in zeal for the common cause, though they had net a. formal invitation. Those seek themselves more than God, that stand upon a point of honour to excuse themselves from doing real service to God and their generation. In Deborah's time there was a root of Ephraim, ch. 5. 14. Why did not that appear now? The case itself called them; they needed not wait for a call from Gideon. 3. Gideon had saved their credit in not calling them; if he had sent for them, no doubt, many of them would have gone back with the faint-hearted, or been dismissed with the lazy, slothful, and intemperate; so that by not calling them, he prevented the putting of those slurs upon them. Cowards will seem valiant when the danger is over, but those consult their reputation, who try their courage when danger is near.

II. Gideon's answer was very calm and peaceable, and was intended not so much to justify himself, as to please and pacify them, i>. 2, 3. He answers them, 1. With a great deal of meekness and temper: he did not resent the affront, nor answer anger with anger, but mildly reasons the case with them; and he won as true honour by this command which he had over his own passion, as by his victory over the Midianites; He that is slow to anger, is better than the mighty. 2. With a great deal of modestv and humility, magnifying their performances above his own. Is not the gleanings of the grafies of Ephraim, who picked up the stragglers of the enemv, and cut off those of them that escaped, better than the vintage of Abiezer, —a greater honour to them, and better service to the country, than the first attack Gideon made upon them^ The destruction of the church's enemies is compared to a vintage. Rev. 14. 18. In this he owns their gleanings better than his gatherings. The improving of a victory is often more honourable, and of greater consequence, than the winning of it; in this they had signalized themseh es, and their own courage and conduct, or rather, God had dignified them; for though, to magnify their achievements, he is willing to diminish his own performances, yet he will not take any flowers from God's crown to adorn their's with; God has delivered into your hands the princes of Midian, and a great slaughter has been made of the enemy by your numerous hosts, and what was I able to do with three hundred men, in comparison of you and your brave exploits?" Gideon stands here a ven^ great example of self-denial, and this instance shows us, (1.) That envy is best removed by humility. It is true, even right works are often envied, Eccl. 4. 4. Yet they are not so apt to be so, when those who do them, appear not to be proud of them. They are malignant indeed, who seek to cast those down from their excellency, that humble and abase themselves. (2.) It is likewise the surest method of ending strife, for only by pride comes contention, Prov. 13. 10. (3.) Humility is most amiable and admirable in the midst of great attainments and advancements. Gideon's conquests did greatly set off his condescensions. (4.) It is the proper act of humility to esteem others better than ourselves, and in honour to prefer one another.

Now what was the issue of the controversy? The

Ephraimites had chidden with him sharply, (v. 1.)

forgetting the respect owing to their general, and

j one whom God had honoured, and giving vert to

JUDGES, VIII.

their passion in a very indecent liberty of speech, a certain sign of a weak and indefensible cause: reason runs low when the chiding tlies high, but Gideon's sofl answer turned away their wrat/i, Prov. 15. 1. 'I'/ieir anger was abated toward him, {v. 3.) It is intimated, that they retained him some resent-rnent, but he prudently overlooked it, and let it cool by degrees. V^ery great and good men must expect to have their patience tried, by the unkind-nesses and follies even of those they serve, and must not think it strange.

4. And Gideon came to Jordan, and passed over, he and the three hundred men that were with him, faint, yet pursuing them. 5. And he said unto the men of Succoth, Give, 1 pray you, loaves of bread unto the people that follow me; for they be faint, and I am pursuing after Zebah and Zalmunna, kings of Midian. 6. And the princes of Succoth said, Are the hands of Zebah and Zalmunna now in thine hands, that we should give bread unto thine army? 7. And Gideon said, Therefore, when the Lord hath delivered Zebah and Zalmunna into mine hand, then I will tear your Mesh with the thorns of the wilderness and with briers. 8. And he went up thence to Penuel, and spake unto them likewise : and the men of Penuel answered him as the men of Succoth had answered him. 9. And he spake also unto the men of Penuel, saying. When 1 come again in peace, I will break down this tower. 10. Now Zebah and Zalmunna ivere in Karkor, and their hosts with them, about fifteen thousand men, all that were left of all the hosts of the children of the east: for tliere fell a hundred and twenty thousand men that drew sword. 11. And Gideon went up by the way of them that dwelt in tents, on the east of Nobah and Jogbehah, and smote the host: for the ho^t was secure. 12. And when Zeb^h ' a'Qcl;^ Zalmunna fled, he pursued after them, and took the two kings of Midian, Zeba!h and Zalmunna, and discomfited air th^ hbst. 13. And Gideon, the son of Joash, ,returned from battle before the sun was np^ : 14; And caught a young man of the rti^n of Siiccoith, and inquired of him: and he,.d,es,cril),ed,ui)to him the princes of Succoth, and the aiders thereof, even threescore and Seventeen' men. 15. And he came unto the nli^n'ofj^iipboth, and said. Behold Zeb.ah. and /^a^niunna, with whovn ye did upbraid me, saying. Are the hands of Zebah ancj Zalmiinna r(o\v in thine hand, that wesl^oul^'glKQ.brp^d unto thy men that are weary ? < 16. And he took the elders of the city, andtho^rnB ofthe wilderness and briers- and[[Xvith.the^Xi he!taught the men of Succoth. > 17i Aai,a,be b^tdown the tower of Pehuel, and slew the men of the city. '' ■''"■ ''■■ -' •"'"'

In these verses, we have,

I. Gideon, as a \ aliant general, pursuing the remaining Midianites, and bravely following liis blow. A very great slaughtei- was made of the enemy at first, one hundred and twenttj thousand men that drew the sword, v. 10. Such a terrible execution did they make among themseh es, and so easy a prey were they to Israel: but, it seems, the two kings of Midian, being better provided than tlie rest for an escape, with fifteen thousand men, got over Jordan before the passes could be secured by the Ephraimites, and made toward their own countiy: Gideon thinks he does not fully execute his commission to save Israel, if he let them escape. He is not content to chase them out of the country, but he will chase them out of the world, Job l'8. 18. This resolution is here pushed on with great firmness, and crowned with great success.

1. His firmness was very exemplary; he effected his purpose under the greatest disadvantages and discouragements that could be. (1.) He took none with him, but his three hundred men, who now laid aside their trumpets and torches, and betook themselves to their swords and spears. God had said, By these three hundred men will I save you; (jch. 7. 7. ) and confiding in that promise, Gideon kept to them only, -v. 4. He expected more from three hundred men, supported by a particular promise, than from so many thousands, supported only by their OAvn valour. (2.) They were faint and yet pursuing; much fatigued with what they had done, and yet eager to do more against the enemies of their country. Our spiritual warfare must thus be prosecuted with what strength we have, though we have but little; it is many a time the true christian's case, fainting, and yet pursuing. (3.) Though he met with discouragement from those of his own people, was jeered for what he was doing, as going about what he could never accomplish, yet he went on with it. If those that should be our helpers in the way of our duty, prove hinderances to us, let not that drive us off from it. Those know not how to value God's acceptance, that know not how to despise the reproaches, and contempts of men. (4.) He made a very long march b}' the way of them that dwelt in tents, v. 11. Either because he hoped to find them kinder to him than the men of Succoth, and Penuel, that dwelt in walled towns; (sometimes there is more generosity and charity found in country tents than in city \- laces;) or, because that was a road in which he would be least expected, and therefore that way it would be the greater surprise to them. It is evident, he spared no pains to complete his victory. Now he found it an advantage to have his three hundred men, such as could bear hunger, and thirst, and toil. It should seem, he set up'on them by night, as he had done before, for the host was secure. The security of sinners often proves their ruin, and dangers art most fatal when least feared.

2. His success was very encouraging to resolution and industry in a good cause. He routed the army, {v. 11.) and took the two kings prisontrs, v. 12. Note, The fear of the wicked shall come upon him. They that think to run from the sword of the Lord and of Gideon, do but run ii/ion it. If \\e flee from the iron weafion, yet the bow of steel shall strike him through; for evil fiursueth sinners.

II. Here is Gideon, as a righteous judge, chas tising the insolence of the disaffected Israelites, the men of Succoth, and the men of Penuel, both in the time of God, on the other side Jordan.

1. The crime was great. Gideon, with a handful of feeble folk, was pursuing the common enemy, to complete the deliverance of Israel; his way leads him through the city of Succoth first, and afterward of Penuel; he expects not that the magistrates

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should meet him in their formalities, congratulate liis victorv, present him with the keys of their city, give him a treat, much less that they should send forces in to his assistance, though he was entitled to it all; but he only begs some necessary food for his soldiers that were ready to faint for want, and he does it very humbly and importunately, Gine, I firay you, loaves of bread unto the fieofile that follow me, V. 5. The request had been reasonable if thev had been but poor travellers in distress; but considering that they were soldiers, called and chosen, and faithful, (Rev. 17. 14.) men whom God had greatly lionoured, and whom Israel was highly obliged to, who had done great service to their countiy, and were now doing more; that they were conquerors, and had power to put them under contribution; that they were fighting God's battles and Israel's; nothing could be more just than that they should furnish them with the best provisions their city afforded. But the princes of Succoth neither feared God, nor regarded man! For, (1.) In contempt of God, they refused to answer the just demands of him whom God had raised up to save them, affronted him, bantered him, despised the success he had already been honoured with, despaired of success of his present undertaking, did what they could to discourage him in prosecuting the war, and were very willing to belie\ e that the remaining forces of Midian, whicli they had now seen march through tlieir countrv, would be too hard for him. ./ire the hands of Zebah and ^Zal-munna now in thine hand? *' No, nor never will be;" so they conclude, judging by the disproportion of numbers. (2.) The bowels of their comfiassion were shut up. against their brethren; they were as destitute of love as tliey were of faith; would not give morsels of bread (as some read it) to them that were ready to perish. Were these princes? Were these Israelites? Unworthy either title; base and degenerate men! Surely they were worshippers of Baal, or in the interests of Midian. The men of Fenuel gave the same answer to the same request, defying the sword of the Lord and of Gideon, v. 8.

2. The warning he gave them of the punishment of their crime, was very fair. (1.) He did not punish it immediately, because he would not lose so much time from the pursuit of the enemy that were flying from him, because he would not seem to do it in a heat of passion, and because he should do it more to their shame and confusion, when he had completed his undertaking which they thought impracticable. But, (2.) He told them how he would punish it, {v. 7, 9.) to show the confidence he had of" success in the strength of God, and that if they had the least grain of grace and consideration left, they might, upon second thoughts, repent of their folly, humble themselves, and contrive how to atone for it, by sending after him succours and supplies, which if they had done, no doubt, Gideon would have pardoned them. God gives notice of danger, and space to repent, that sinners may Jlee from the wrath to come.

3. The warning being slighted, the punishment, though very severe, was really very just. (1.) The princes of Succoth were first made examples; Gideon got intelligence of their number, seventy-seven men, their names and places of abode, which were described in writing to him,!*. 14. And to their great surprise, when they thought he had scarce overtaken the Midianites, he was returned a conqueror; his three hundred men were now the ministers of his' justice; they secured all these princes, and brought them before Gideon, who showed them his royal captives in chains, " These arfe the men you thought me an unequal match for, and would give me no assistance in the pursuit of," t». 15. And he punished them with thorns and briers, but it should

seem, not unto death. With these, [1.] He tormented their bodies, either by scourging, or rolling them in the thorns and briers; some way or other he tore their flesh, v. 7. Those shall have judgment without mercy, that have showed no mercy. Perhaps he observed them to be soft and delicate men, who despised him and his company for their roughness and hardiness, and therefore Gideon thus mortified them for their effeminacy. [2. ] He instructed their minds; with these he taught the men of Succoth, v. 16. The correction he gave them, was intended, not for destruction, but wholesome discipline, to make them wiser and better for the future. He made them know, (so the word is,) made them know themselves and their folly, (ird and their duty; made them know who Gideon was, since they would not know by the success wherewith God had crowned him. Note, Many are taught with the briers and thorns of affliction, that would not learn otherwise. God gives wisdom by the rod and re/iroof chastens and teaches, and by correction opens the ear of discipline. Our blessed Saviour, though he were a Son, yet learned obedience by the things which he suffered, Heb. 5. 8. Let every pricking brier, and grieving thorn, especially when it become a Morn in thejiesh,he:\\m% interpreted, thus improved, " By this God designs to teach me; what good lessons shall I learn?" (2.) Penuel's doom comes next, and it shou'd seem he used them more severely than the other, for good reason, no doubt, v. 17. [1.] He heat down their tower, of which they gloried, in which they trusted, perhaps scornfully advising Gideon and his men rather to secure themselves in that, than to pursue the Midianites. What men make their pride, the ruin of it is justly made their shame. [2. ] He slew the men of the city, not at all, perhaps not the elders or princes, but those that had affronted him, and those only. He slew some of the men of the city that were most insolent and abusive, for terror to the rest, and so he taught the men of Penuel.

18. Then said he unto Zebah and Zal-munna, What manner of men were they whom ye slew at Tabor ? And they answered, As thou art, so loere they; each one resembled the children of a king. 19. And he said, They ivere my brethren, even the sons of my mother: as the Lord liveth, if ye had saved them alive, I would not slay you. 20. And he said unto Jether his first-born. Up, and slay them: but the youth drew not his sword; for he feared, because he was yet a youth. 21. Then Zebah and Zalmunna said, Rise thou, and fall upon us : for as the man «, so is his strength. And Gideon arose, and slew Zebah and Zalmunna, and took away the ornaments that were on their camels' necks.

Judgment began at the house of God, in the just correction of the men of Succoth and Penuel, who were Israelites, but it did not end there. The kings of Midian, when they had served to demonstrate Gideon's victories, and grace his triumphs, must now be reckoned with.

1. They are indicted for the murder of Gideon's brethren some time ago at mount Tabor. When the children of Israel, for fear of the Midianites, made them dens in the mountains, (ch. 6. 2.) those young men, it is likely, took shelter in that mountain, where they we're found by these two kings, and most baselv and barbarously slain in cold

JUDGES, VIII.

blood. When he asks them nvhat manner of men ihey ivere, {v. 18.) it is not because he was uncertain of the thing, or wanted proof of it; he was not 30 little concerned for his brethren's blood, as not to inquire it out before now, nor were these proud tyrants solicitous to conceal it; but he puts that question to them, that by their acknowledgment of the more than ordinary comeliness of the persons they slew, their crimes might appear the more heinous, and consequently their punishment the more righteous. They could not but own, that though they were found in a mean and abject con-ditioi*. y--;t they had an unusual greatness and majesty M their countenances not unlike Gideon himself at this time; they resembled the children of a king, born for something great.

2. Being found guilty cf this murder by their own confession, Gideon, though he might have put them to death as Israel's judge, for the injuries done to that people in general, as Oreb and Zeeb, {ch. 7. 25.) yet he chooses rather to put on the character of an avenger of blood, as next of kin to the persons slain. 7hey were my brethren, v. 19, The other crimes might have been forgiven, at least Gideon would not have slain them himself, let them have answered it to the people; but the voice of his brethren's blood cries, cries to him, now it is in the power of his hand to avenge it, and therefore there is no remedy, by him must their blood be shed, though they were kings. Little did they think to have heard of this so long after; but murder seldom goes unpunished in this life.

3. The execution is done by Gideon himself with his own hand, because he was the avenger of blood; he bade his son slay them, for he was a near relation to the persons murdered, and fittest to be his father's substitute and representative; and he would thus train him up to the acts of justice and boldness, v. 20. But, (1.) The young man himself desired to be excused; he feared, though they were bound and could make no resistance, because he was yet a youth, and not used to such work: courage does not always run in the blood. (2.) The prisoners themselves desired that Gideon would excuse it; {v. 21.) begged, if they must die they might die by his own hand, which would be somewhat more honourable to them, and more easy, for by his great strength they would sooner be despatched and rid out of their pain, ^s the man, so is his strength. Either they mean it of themselves, they were men of such strength as called for a better hand than that young man's to overpower quickly; or of Gideon. "Thou art at thy full strength, he is not yet come to it, therefore be thou the executioner." From those that are grown up to maturity, it is expected, that what they do in any service, be done with so much the more strength. Gideon despatched them quickly, and seized the ornaments that were on their camel's necks, ornaments like the moon, so it is in the margin, either badges of their royalty, or perhaps of their idolatry, for Ashtaroth was represented by the moon, as Baal by the sun. With these he took all their other ornaments, as appears, t;. 26. where we find he did not put them to so good a use as one would have wished. The destruction of these two kings, and that of the two princes, (cA. 7. 25.) is long after pleaded as a precedent in prayer for the ruin of others of the church's enemies; (Ps. 83. 11.) Make their nobles like Oreb and Zeeb, and all their *irince» as Zebah and Zalmunna; let them all be cut off in like manner.

22. Then the men of Israel said unto Gideon, Rule thou over us, both thou and thy son, and thy son's son also; for thou

hast delivered us from the hand of Midiaii 23. And Gideon said unto them, I will not rule over you, neither shall my son rule over you : the Lord shall rule over you. 24. And Gideon said unto them, 1 would desire a request of you, that ye would give me every man the ear-rings of his prey: (for they had golden ear-rings, because they were Ishmaelites.) 25. And they answered. We will willingly give them. And they spread a garment, and did cast therein every man the ear-lings of his prey. 26. And the weight of the golden ear-rings that he requested was a thousand and seven hundred shekels of gold, besides ornaments, and collars, and purple raiment thi»t was on the kings of Midian, and besides the chains that tvere about their camels' necks. 27. And Gideon made an ephod thereof, and put it in his city, even in Ophrah : and all Israel went thither a whoring after it; which thing became a snare unto Gideon, and to his house. 28. Thus was Midian subdued before the children of Israel, so that'they lifted up their heads no more : and the country was in quietness forty years in the days of Gideon.

Here is,

I. Gideon's laudable modesty after his great victory, in refusing the government which the people offered him. 1. It was honest in them to offer it; {v. 22.) Rule thou over us, for thou hast delivered us. They thought it very reasonable that he who had gone through the toils and perils of their deliverance, should enjoy the honour and power of commanding them e\er after; and very desirable that he who in this great and critical juncture had had such manifest tokens of God's presence with him, should ever after preside in their affairs. Let us apply it to the Lord Jesus, he hath delivered us out of the hands of our enemies, our spiritual enemies, the worst and most dangerous, and therefore it is fit he should rule over us; for how can we be better ruled than by one that appears to have so great an interest in heaven, and so great a kindness for this earth? We are delivered, thnt'we may serve him without fear, Luke 1. 74, 75. 2. It was honourable in him to refuse it; {v. 23.) / will not rule over you. What he did, was his design to serve them, not to rule them; to make them safe, easy, and happy, not to make himself great or honourable. And as he was not ambitious of grandeur himself, so he did not covet to entail it upon his family, " My son shall not rule over you, either while I live, or when I am gone, but the Lord shall still rule over you, and constitute your judges by the special designation of his own Spirit, as he has done." This intimates, (1.) His modesty, and the mean opinion he had of himself and his own merits. He thought the honour of doing good was recompense enough for all his services, which needed not to be rewarded with honour of bearing sway; He that is greatest, let him be your minister. (2.) His piety, and the great opinion he had of God's government. Perhaps he discerned in the people a dislike of the theocracy, or divine government, a desire of a king like the nations; and his merits might have supplied a colourable pretence to move for this change of government. But Gideon would

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by no means admit it. No good man can be pleased wita anv iionour done to himself, which ought to be peculiar to (iod. Were i/f bafitized in the name of Paul? 1 Cor. 1. 13.

II. Gideon's irregular zeal to perpetuate the remembrance of this victory, by an ephod, made of the choicest of the spoils. 1. He asked the men of Israel to give him the ear-rings of their prey; for such ornameutsthey stripped the slain of in abundance. These he demanded, either because they were the finest gold, and therefore fittest for a religious use, or because they had had as ear-rings some superstitious signification, which he thought too well of. Aaion culled for the ear-rings to make the golden calf of, Exod. 32. 2. These Gideon begged, v. 24. And he had reason enough to think that they who offered him a crown, when he declined it, would not deny him their ear-rings, when he begged them, nor did they, v. 25. 2. He himself added the spoil he took from the kings of Midian, which, it should seem, had fallen to his share, v. 26. The generals had that part of the prey which was most sjjlendid, the firey of divers colours, c/i. 5. 30. 3. Of this he made an ephod, v. 27. It was plausible enough, and might be well intended to preser\'e a memorial of so divine a victory in the judge's own city. But it was a very unadvised thing to make that memorial to be an ephod, a sacred garment. I would gladly put the best construction that can be upon the actions of good men, and such a one we are sure Gideon was. But we have reason to suspect that this ephod had, as usual, a teraphim annexed to it, (Hos. 3. 4.) and that, having an altar already l>uilt by divine appointment, {ch. 6. 26.) which he erroneously imagined he might still use for sacrifice, he intended this for an oracle, to be consulted in doubtful cases. So the learned Dr. Spencer supposes. Each tribe having now very much its government within itself, they were too apt to covet their religion among themselves. We read very little of Shiloh and the ark there, in all the story of the Judges. Sometimes by divine dispensation, and much oftener by the transgression of men, that law which obliged them to worship only at that one altar, seems not to have been so religifmsly observed as one would have expected, no more than afterward, when, in the reigns even of very good kings, the high places were not taken anvaij; from which we may infer, that that law had a furtiier reach as a type of Christ, by whose mediation alone all our services are accepted. Ciidenn .therefore, through ignorance or inconsidcration, sinned in making this ephrd, though he had a good intention in it. Slii-loh, it is true, was not far off, but it wasin Ephraim, and that tribe had lately disoliliged him, (x^. 1.) which made him i)erhaps not care to go so often among them, as his occasions would lead him, to consult the oracle, and therefore he would have one nearer home. However this might be honestly intended, and at first did little hurt, yet in process of time, (1.) Israel went a whoring- after it; that is, they deserted God's altar and priesthood, being fond of ch \nge, and prone to idolatry, and having some excuse for paying respect to this ephod, because so good a man as Gideon had set it up, and by degrees their respects to it grew more and more superstitious. Note, Many are led into false ways, by one false step of a good man. The beginning of sin, particularly of idolatry and will-worship, is as the tuning forth of water, so it has been found in the fatal corruptions of the church of Rome, therefore leave it off before it be meddled with, (2.) It be-' ;i e a snare to Gideon himself, abating his zeal for the house of God in his old age, and much more to his house, who were drawn by it into sin, and it proved the ruin of the family.

Vol. II.— T

III. Gideon's happy agency for the repose of Israel, V. 28. The Midianites that had been s i \ ex-atious, gave them no more disturbance; Gidec n, though he would not assume the honour and power of a king, governed as a judge, and did all the good offices he could for his people; so that the country was in quietness forty years. Hitherto the times of Israel had been reckoned by forties; Othniel judged forty years, Ehud eighty—just two forties, Barak forty, and now Gideon forty. Providence so ordering it, to bi-ing in mind the forty years of their wandering in the wilderness; Forty years long was I grieved with this generation. And see Ezek. 4. 6. After these Eli i-uled forty years, (1 Sam. 4. 18.) Samuel and Saul forty, (Acts' 13. 21.) Da\id forty, and Solomon forty. Forty years is about an age.

29. And Jerubbaal the son of Joash, went and dwelt in his own house. 30. And Gideon had threescore and ten sons of" his body begotten: for he had many wives,. 31. And his concubine, that 7vas in She-chem, she also bare him a son, whose name he called Abimelech. 32. And Gideon, the son of Joash, died in a good old age, and was buried in the sepulchre of Jcash his father, in Ophrah of the Abi-ezrites. 33. And it came to pass, as soon as Gideon was dead, that the children of Israel turned again, and went a whoring after Baalim, and made Baal-berith their god. 34. And the children of Israel• lemembered not the LoRij their God, who had delivered them, out of the hands of all their enemies oife every side : 35. Neither showed they kiuod^ ness to the house of Jerubbaal, namely Gideon, according to all the goodness whkhi he-had showed unto Israel.

We have here the conclusion of the- story of Gideon.

1. He lived privately; (t-. 29.) he was not puffed up with his great honours, did not cm et a palace or castle to dwell in, but retired to khe house he had li\ ed in before his elevation. T&us that brave Roman who was called from the plough upon a sudden occasion to command the armjr, when the action was over, returned to his plough again.

2. His family was multiplied. He had many wives; (therein he transgressed the law;) by them he had seventy sons, {v. 30.) but one by a concubine, whom he named Abimelech, which signifies my father a king, that proved the niin of his family, v., 31.

3. He died in honour, in a good old age, when he had lived as long as he -was capable of serving God and his country; and who would desire to live any longer? And he was buried in the sepulchre of his fathers.

4. After his death, the people corrupted themselves, and went all to naught. As soon as ever Gideon was dead, who had kept them close to the worship of the God of Israel, they found themselves under no restraint, and tlien they went a whoring after Baalim, v. 33. They went a whoring, first after another ephod, (x^. 27.) for which irregularity Gideon had himself given them too much occasion, and now they went a whoring aftei another god. False worships made way for false deities. They now chose a neAv god, {ch. 5. 8.) a

JUDGES, IX.

god of a new name, Baal-berith; a goddess, say some. Berith, some think, was Berytus, the i)lac"e where the Phoenicians worshipped this idol. The Lord of a covenant, so it sign,ties, perhaps because his worshippers joined themselves by co\ enant to him, in imitation of Israel's covenanting with God, for the Devil is God's ape. In this revolt of Israel to idolatry, they showed, (1.) Great ingiMtitude to God; {v. 34.) They remeinbered not the Lord, not only who had delivered them into the hands of their enemies, to punish them for their idolatry, but who had also delivered them out of the hands of their enemies, to invite them back, again into his service: both the judgments and the mercies were forgotten, and the impression of them lost. (2.) Great ingratitude to Gideon, v. 35. A great deal oigoodness he had showed unto Israel, as a father to his country, for which they ought to ha\e been kind to his family when he was gone, for that is one way by which we ought to show oursehes grateful to our friends and benefactors, and may be returning their kindness when they are in their graves. But Israel showed not this kindness to Gideon's family, as we shall find in the next chapter. No wonder if those who forget their God, forget their friends.

CHAP. IX.

The apostasy of Israel after the death of Gidcorij is punished, not as the former apostasies, by a foreign invasion, or the oppressions of any neishbouringr power, but by intestine broils among themsehcs, which in this chapter we have the story of; and it is hard to say whether their sin or their misery appears most in it. It is an account of the usurpation and tyranny of Abimelech, who was base son to Gideon; so we must call him, and not more mo-dishly, his natural son, he was so unlike him. We are here told, I. How he thrust himself into the government at Shechem, his own city, by subtlety, and particularly by the murder of all his brethren, v. 1 .6, II. How his doom was read in a parable of Jotham, Gideon's youngest son, v. 7. .21. III. What strifes there were between Abimelech and his friends the Shechemites. v 22.. 41. IV. How this ended in the ruin of the Shecnemites, (v. 42..49.) and of Abimelech himself, v. 30..57. Of this meteor, this ignusfatuus of a prince, that was not pro-• tector, but a plague to his country, we may say, as once was said of a great tyrant, that he came in like a fox, ruled like a lion, and died like a dog. For the transgression of a land such are the princes thereof.

1. i ND Abimelech the son ofJerubbaal, j\. went to Shechem unto his mother's brethren, and communed with them, and with all the family of the house of his mother's father, saying, 2, Speak, I pray you, in the ears of all the men of Shechem, Whether is better for you either that all the sons of Jerubbaal, which are threescore and ten persons, reign over you, or that one reign over you ? remember also that I am your bone and your flesh. 3. And his .mother's brethren spake of him in the ears of all the men of Shechem all these words: and their hearts inclined to follow Abimelech ; for they said. He is our brother. 4. And tiiey gave hirn threescore and ten pieces of silver out of the house of Baal-berith ; wherewith Abimelech hired vain and light persons, which followed him. 5. And he went •unto his father's house at Opiirah, and slew liis brethren, the sons of Jerubbaal, beins; threescore and ten persons, upon one stone : notwithstanding, yet Jotham, the youngest

son ofJerubbaal, was left: for he hid himself. 6. And all the men of Shechem gathered together, and all the house of Millo, and uent and made Abimelech king, by the plain of the pillar that icas in Shechem.

We are here told by what arts Abimelech got into authority, and made himself gre.:.t. His mother perhaps had instilled into his mind some towering ambitious thoughts, and the niime his father gave him, carrying royalty in it, might help to blow up these sparks; and now that he lias buried his father, nothing will serve his proud spirit but he will succeed him in the government of Israel, directly contrary to his father's will, for he had declared ?io son of his should rule over them. He had no call from God to this honour as his father had, nor was there any present occasion for a judge to deliver Israel, as there was when his father was advanced, but his own ambition must be gratified, and that is all he aims at. Now observe here,

I. How craftily he got his mother's relations into his interests. Shechem was a city in the tribe of Ephraim, of great note, Joshua had held his last assembly there; if that city would appear for him, and set him up, he thought it would go far in his favour. There he had an interest in the family of which his mother was, and by them he made an interest in the leading men of the city. It does not appear that any of them had an eye to him as a man of merit, who had any thing to recomniend him to such a choice, but the motion came first from himself. None would have dreamed of making such a one king, if he had not dreamed of it himself. And see here, 1. How he wheedled them into the choice, V. 2, 3. He basely suggested that Gideon having left seventy sons that made a good figure and had a good interest, they were designing to keep the power which their father had, in their hands, and by a joint influence to reign over Israel; "Now," says he, "you had better have one king than more, than many, than so many. Affairs of state are best managed by a single person," v. 2. We have no reason to think that all or any of Gideon's sons had the least intention to reign over Israel, (they were of their father's mind, that the Lord should reign over them, and they were not called of him,) yet this he insinuates, to pave the way to his own pretensions. Note, Those who design ill themselves, are commonly most apt to suspect that others design ill. As for himself, l)e only puts them in mind of his relation to them. Verbum safiienti — A word to the ivi^e is sufficient; remember that I am your bone and your flesh. The plot took wondermlly. The magistrates of Shechem were pleased to think of their city being a royal city, and the metropolis of Israel, and therefore they tiiclined to follow him, for they said, " He is our brother, and h.is advancement will be our advantage." 2. How he got money ircm them to bear the charges of his pretensions, t. 4. They gave him seventy pieces of silx>er; it is not said what the value of these pieces was; so many shekels was less, and so many talents more, than we can well imagine; therefore it is supposed thev were each a pound weight: but they gave it out of the house of Baal-berith, that is, out of the public treasury, which, out of respect to their idol, they deposited in his temple to be protected by him; or, out of the ofTerings that had been made to that idol, which they hoped would prosper the better in his hands for its having been consecrated to their god. How unfit was he to reign over Israel, because unlikely to defend them, who, instead of restraining and punishing idolatry, thus early made himself a pensioner to an idol! 3. What soldiers he enlisted; he hired into his service vain and light persons, the

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icum -and scoundrels of the country, men of broken tbruines, giddy he^ds, and profligate lives; none but s icU would own him, and they were fittest to serve his purpose. Like leader, like followers.

II. How cruelly he got his father's sons out of the way. The first thing he did with the rabble he headed, was, to kill all his brethren at once, publicly, and in cold blood, threescore and ten men, one only esc ipiug, all slain upon one stone. See in this bljody tragedy, 1. The power of ambition, wh It beasts it will turn men into, how it will break through all the ties of natural affection and natuial conscience, and sacrifice that which is most sacred, dear, and va uable, to its designs. Strange that ever it should enter into the heart of a man to be so barbarous! 2. The pei'il of honour and high birth. Their being the sons of so great a man as Gideon, exposed them thus, and made Abimelech jealous of them. We find just the same number of Ahab's s ns sLiin together at Samaria, 2 Kings 10. 1, 7. ■ The Grand Seigniors have seldom thought themselves safe while any of their brethren have been unstrangled. Let n.ne envy those of high extraction, or complain of their own meanness and obscurity. The lower, the safer.

Way being thus made for Abimelech's election, the men of Shechem proceeded to choose him king, V. 6. God was not consulted whether they should have any king at all, much less who it should be; here is no advising with the priest, or with their brethren of any other city or tribe, though it was designed he bhould reign o\er Israel, v. 22. But, (1.) T.ie Shechemites, as If they were the people, and wisd:im mast die with them, do a'!; they aided and abetted him in the murder of his brethren, {v. 24.) and then they made him Icmg. ■ The men of Shechem, that is, the great men, the chief magistrates of the city, and the house of Millo, that is, the common council, the full-house, or house of fulness, as the word signifies, those that met in the Guild-hall; (we read often of the house of Millo, or state-house in Jerusalem, or the city of David, 2 Sam. 5. 9. 2 Kings 12. 20.) these gathered together, not to prosecute and punish Abimelech for this barbarous murder, as they ouglit to have done, he being one of their citizens, but to make him king. Pretium sceleris lulit hie diadema — His wickedness was revjarded with a diadem. What could they promise themselves from a king that laid the foundation of his kingdom in blood? (2.) The rest of the Israelites were so \ery sottish as to sit by unconcerned; they took no care to give check to this usurpation, to protect the sons of Gideon, or to avenge their death, but tamely submitted to the bloody tyrant, as men, who with their rel'gion had lost their reason, and all sense of honour and liberty, justice and gratitude. How vigorously had their fathers appeared to avenge the death of the Le-vite's concubine, and yet so wretchedly degenerate are they now, as not to attempt the avenging of the death of Gideon's sons; it is for this that they are charged with ingratitude; (cA. 8. 35.) .Yeither showed they kindness to the house of Jerubbaal.

7. And when they told it to Jotham, he went and stood in the top of mount Geri-zim, and lifted up his voice, and cried, and said unto them. Hearken unto me, ye men of Shechem, that God may hearken unto you. 8. The trees went forth on a lime to anoint a king over them : and they said unto the olive-tree. Reign thou over us. 9. But the olive-tree said unto them, Should I leave my fatness, wherewith by me they

honoiu- God and man, and go to be promoted over the trees? 10. And the trees said to the fig-tree, Come thou, and reign over us. 11. But the fig-tree said unto them. Should I forsake my sweetness, and my good fruit, and go to be promoted over the trees? 12. Then said the trees unto the vine. Come thou, and reign over us. I 3. And the vine said unto them, Should 1 leave my wine, which cheereth God and man, and go to be promoted over the trees ? 14. Then said all the trees unto the bramble. Come thou, and reign over us. 15 And the bramble said unto the trees, If in truth ye anoint me king over you, then come and put your trust in my shadow ; and if not, let fire come out of the bramble, and devour the cedars of Lebanon. 16. Now therefore, if ye have done truly and sincerely in that ye have made Abimelech king, and if ye have dealt well with Jerubbaal and his house, and have done unto him according to the deserving of his hands ; 17. (For my father fought for you, and adventured his life far, and delivered you out of the hand of Midian ; 18. And ye are risen up against my father's house this day, and have slain his sons, threescore and ten persons, upon one stone, and have made AbimelcH'h, the son of his maid-servant, king over the men of Shechem, because he is your brother :) 19. If ye have then dealt truly and sincerely with Jerubbaal and with his house this day, then rejoice ye in Abimelecl],and let him also rejoice in you ; 20. But if not, let fire come out from Abimelech, and devour the men of Shechem, and the house of Millo ; and let fire come out from the men of Shechem, and from the house of Millo, and devour Abimelech. 21. And Jotham ran away, and fled, and went to Beer, and dwelt there, for fear of Abimelech his brother.

We have here the only testimony that appears to have been borne against the wicked confederacy of Abimelech, and the men of Shechem. It was a sign they had provoked God to depart from them, that neither any prophet was sent, nor any remarkable judgment, to awaken this stupid people, and to stop tlie progress of this threatening mischief. Only J( tham, the youngest son of Gideon, j who by a special providence escaped the common ruin of his family, {y. 5.) dealt plainly with the Shechemites, and his speech, which is here recorded, shows him to be a man of such great ingenuity and wisdom, and really such an accomplished gentleman, that we cannot but the more lament the fall of Gideon's sons. Jotham did not go about to raise an army out of the other cities of Israel, (in which, one would think, he might have made a good interest, for his father's sake,) to avenge his brethren's death, much less to set up himself in competition with Abimelech, so groundless was the usurper's suggestion, that the sons of Gideon aimed at domin

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ii)ii; (i'. 2.) but he contents himself with giving a I'aithtul reproof to the Shechemites, and fair warning of the fatal consequences. He got an opportunity of speaking to them from the top ot mount Ge'rizzim, the mount of blessings, at the foot of which, probably, the Shechemites were, upon some c evasion or other, gathered together, Josephus suys, solemnizing a festival, and it seems they were willing to hear what he had to say.

I. His preface is very serious; (t». 7.) " Hearken unio ine, ye men of Shechem, that God may hear-kni unto you. As ever you hope to obtain God's fav ur, and to be accepted of him, give me a patient and impartial hearing." Note, Those who expect God to hear their piayers, must be willing to ne.ir reason, to hear a faithful repr.of, and to hear the complaints and appeals of wronged inno-ctTiCy. If we turn away our ear from hearing the /(iiv, our firayersivill be an abomination, Prov. 28. 9.

II. His parable is very ingenious—that when the t ees were disposed to choose a king, the government was offered to those valuable trees, the olive, the fig-tree, and the vine; but they refused it, choosing rather to serve than rule, to do good than l)car sway. But the same tender being made to the bramble, he accepted it with vain-glorious ex-ult'ition. The way of instruction by parables, is an ancient way, and very useful, especially to give reproofs by.

1. He hereby applauds the generous modesty of Gideon, an! the other judges who were before him, and perhaps of the sons of Gideon, who had declined accepting the state and power of kings when they might have had it. And likewise shows that it is •1 general the temper of all wise and good men to decline preferment, and to choose rather to be useful than to be great.

(1.) There was'no occasion at all for the trees to choose a king; they are all the tree of the Lord which he has planted, (Ps. 104. 16.) and which therefore he will protect. Nor was there any occasion for Israel to talk of settuig a king over them, for the Lord was their king.

(2.) When they had it in their thoughts to choose a king, they did not offer the government to the stately cedar, or the lofty pine, which are only for sliow and shade, and not otherwise useful till they are cut down, but to the fruit-trees, the vine, and the o'ivc. Those th it bear fruit for the public good, are justly respected and honoured by all tliat are wise, more than they that affect to make a figure. For a good useful man some would even dare to die.

(3.) The reason which all these fruit-trees gave for their refusal was much the same. The olive pleads, {y. 9.) Should I leave my fatness? And the ■.ine, {xK 13.) Should I leave my wine, wherewith both God and man are served and honoured? For (il and wine were used both at God's altars, and men's tables; and .fhall I leave my sweetness, saith the Jig-tree, and my good fruit, {v. 11.) and go to be firomoted over the trees'/ Or, as the margin reads it, go nfi and down for the trees? It is intimated, [1.] That govemmcnt involves a man in a great deal both of toil and care; he that is promoted over the trees, must go up and down for them, and make himself a perfect diTjdge to business. [2.] That those who are preferred to places of public trust and power, must resolve to forego all their private interests and advantages, and sacrifice them to the good of the community. The fig-tree must lose its sweetness, its sweet retirement, s\y;e;et repose, and sweet conversation and contemplation, if it go to be f'.romoted over the trees, and must undergo a constant fatigue. [3.] That those who are advanced to honour and dignity, are in great danger of losing their fatness and fruitfulness. Preferment is apt to make men proud and slothful; and that spoils their

usefulness, with which, in a lower sphere, they honour (jod and man. For which reason, they that desire to do good, are afraid < f being too gre-t.

2. He hereby exposes the lidi. ulous ambition of Abimelech, whom he compares to the bi-amblc or thistle, 7'. 14. He supjjc ses the trees to make their court to him. Come thou, and reign over uf>; perhaps, because he knew not that the first motion of Abimelech's preferment came from himself, as we found, {v. 2.) but thought the Shechemites liad proposed it to him: ho-vever, supposing it so, his folly in accepting it deser\ ed to be chastised. The bramble, a woithless plant, not to be numbered among the trees, useless and fruitless, nay, hurtful and \exatious, scratching and tearing, and doing mischief, it began with the curse, and its end ;s to be burned. Such a one was Abimelech, and yet chosen to the government by the trees, by all the tries: this election seems to ha' e been mr-re unanimous than any of the other. Let us not think ,t strange, if we see folly set in great dignity, (Eccl. 10. 6.) and the vilest men exalted, (Ps. 12. 8.) < nd men blind to their own interest in the choice ot their guides. The bramble being chosen to the government, he takes no time to consider whether he should iccept it or no, but immediately, as if he had been born and bred to dominion, hectors, and assures them they should find him as he foiuul them. See what great swelling words of vanity he speaks, {v. 15.) what promises he m;;kes t'> his faithful subjects— Let them come a?id trust in his shadow: a goodly shadow to trust in! Hrw unlike to the shadow of a great rock in a 7veary land, which a good magistrate is compared to, Isa. 32. 2. Trust in his shadow! More likely to he injured by him than benefited. Thus men boast of a false gift. Yet he threatens with as much confidence as he promises; If ye be not faithful, let fire come out of the bramble; a very unlikely thing to emit fire, and devour the cedars of l^ebunonl more likely to catch fire and be itself devoured.

III. His application is very close and plain. In it, 1. He reminds them of the many good services his father had done for them, v. 17. He fought their battles, at the hazard of his own life, and to their unspeakable advantage. It was a shame that they needed to be put in mind of this. 2. He aggravates their unkindness to his father's family; they had not done to him according to the deserving of hit hands, v. 16. Great merits often meet with very ill returns, especially to posterity, when the benefactor is forgotten, as Joseph was among the Egyptians. Gideon had left many sons that were an honour to his name and family, and those they had barbarouslv murdered; one son he had left, that was the blemish of his name and family, for he was the son of his maid-sei~i<ant, whom all that had any respect to (Gideon's honour, would endeavour to conceal, vet him they made their king. In both, they put the utmost contempt imaginable upon Gideon. 3. He lea^ cs it to the event to determine whether thev had done well, whereby he lodges the appeal with the divine providence; (l.)Tf they prospered long in this villany, he would gi\ e them leave to sav they had done well, v. 19. "If your conduct toward the house of (Jideon be such as can be justified at any bar of justice, honour or cm-science, much good may it do you with your new king." But, (2.) If they had, as he was sure they *had, dealt basely and wickedly in this matter, let them never expect to prosper, v. 20. Abimelech and the Shechemites, that they had strengthened one another's hands in this villany, would certainly be a plague and ruin one to another. Let none expect to do ill, and fare well.

Jotham, having given them ♦his admonition, made a shift to escape with his lite; {v. 21.) «ither ther

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could not reach him, or they were so far convinced, that they would not add the guilt of his blood to all the rest: but for fear of Abimelech, he lived in exile, in some renjote obscure place. Those whose extraction and education are e\er so high, know not to what difficulties and straits they may be reduced.

22. When Abiinelecli had reigned three years over Israel, 23. Xhen God sent an evil spirit between Abimelech and the men of Shechem ; and the men of Shechem dealt tieacherously with Abimelech : 24. That the cruelty done to the threescore and ten sons of Jerubbaal might come, and their blood be laid upon Abimelech their brother, which slew them; and upon the men of Shechem, which aided him in the killing of his brethren. 25. And the men of Shechem set liers in wait for him in the top of th^ mountains, and they robbed all that came along that way by them: and it was told Abimelech. 26. And Gaal, the son of Ebed, came with his brethren, and went over to Shechem: and the men of Shechem put their confidence in him. 27. And they went out into the fields, and gathered their vineyards, and trode the grapes., and made meny, and went into the house of their god, and did eat and drink, and cursed Abimelech. 28. And Gaal, the son of Ebed, said. Who Is Abimelech, and who is Shechem, tliat we should serve him ? 7s not he the son of Jerubbaal? and Zebul his officer ? Serve the men of Hamor, the father of Shechem ; for why should we serve him ? 29. And would to God this people were under my hand! then would 1 remove Abimelech. And he said to Abimelech, Increase thine army, and come out. 30. And when Zebul, the ruler of the city, heard the words of Gaal, the son of Ebed, his anger was kindled. 31. And he sent messengers unto Abimelech privily, saying. Behold, Gaal the son of Ebed, and his brethren, be come to Shechem ; and, behold, they fortify the city agamst thee. 32. Now, therefore, up by night, thou and the people that is with thee, and lie in wait in the field: 33. And it shall be, that in the morning, as soon as the sun is up, thou shalt rise early, and set upon the city: and, heho\d,ivhen he and the people that is with him come out against thee, then mayest thou do to them as thou shalt find occasion. 34. And Abimelech rose up, and all the people that were with him, by night, and they laid wait against Shechem in four companies. 35. And Gaal, the son of Ebed, went out, and stood in the entering of the gate of the city: and Abimelech rose up, and the people that mere with him, from lying in wait. 36, And when Gaal saw the

people, he said to Zebul, Behold, there come people down from the top of the mountains. And Zebul said unto him, Thou seest the shadow of the mountains as if they icere men. 37. And Gaal spake again, and said, See, there come people down by the middle of the land, and another company come along by tiie plain ol Meonenim. o8. Then said Zebul unto him, \Vhere is now thy mouth, wherewith thou saidst. Who is Abimelech, that we should serve him ? Is not this the people that thou hast despised \ go out, I pray now, and fight with them. ■ 39. And Gaal went out before the men of Shechem, and fought with Abimelech. 40. And Abimelech chased him, and he fled before him ; and many were overthrown and wounded, even unto the entering of the gate. 41. And Abimelech dwelt at Aruinah: and Zebul thrust out Gaal and his brethren, that they should not dwell in Shechem. 42. And it came to pass on the morrow that the people went out into the field ; and they told Abimelech. 43. And he took the people, and divided them into three companies, and laid wait in the field, and looked, and, behold, the people loere come forth out of the city; and he rose up against them, and smote them. 44. And Abimelech, and the company that was with him, rushed forward, and stood in the entering of the gate of the city: and the two other companies ran upon all the people that were in the fields, and slew them. 45. And Abimelech fought against the city all that day: and he took the city, and slew the people that uas therein, and beat down the city, and sowed it with salt. 46. And when all the men of the tower of Shechem heard that., they entered into a hold of the house of the god Be-rith. 47. And it was told Abimelech that all the men of the tower of Shechem were gathered together. 48. And Abimelech gat him up to mount Zalmon, he and all the people that icere with him; and Abimelech took an axe in his hand, and cut down a bough from the trees, and took it, and laid it on his shoulder, and said unto the people that were with him. What ye hAve seen me do, make haste, and do as I have done. 49. And all the people likewise cut down every man his bough, and followed AHmelech, and put them to the hold, and set the hold on fire upon them; so that all the men of the tower of Shechem died also, about a thousahd men and women.

Three years Abimelech reigned, after a srrt, without any disturbance; it is not said. He j-idp/d Israel, or did any service at all to his country, ba,

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So long, he enjoyed the title and dignity of a king; and not only the Shechemites, but many other places, paid'him respect. They must have been fond of a king, that could please themselves with such a one as this.

But the triumphing of the wicked is short. JVit/ih] three years, as tlie years of a hireling, all this glory shall be contemned, and laid in the dust, Isa. 16. 14. The ruin of these confederates in wickedness, was from tlie righteous hand of the God to whom vengean:e belongs. He sent an evil spirit hetzvcen Abimelech and the Shechemites; {v. 23.) that is, they grew jealous one of another, and ill-aftected one to another. He slighted them that set him up, and ccunteiianced, perhaps more than their's, other cities which now liegan to come into his interests; and tlien they grew uneasy at his go-\ernment, blamed his conduct, and quarrelled at his impositions. Th.s was from Ciod. He permitted the Devil, that great mischief-maker, to sow discord between them, and he is an evil spirit, whom God not only keeps under his clieck, but sometimes serves his own pui-poscs by. Their own lusts were evil spirits, they are devils hi men's own hearts, from them come wars and fightings. These God gave them up to, and so miglit be said to send the evil spirits between them. When men's sin is made their punishment, though God is not the Author of the sin, yet the punishment is from him. The quarrel God had with Abimelech and the Shechemites, was for the murder of the sons of Gideon; (v. 24.) That the cruelty done to them might come, and their blood be laid as a burthen upon Abimelech that slew them, and the men of Shechem that helped him. Note, 1. Sooner or latei", God will make inquisition for blood, innocent blood, and will vetuT-n it on the heads of those that shed it, who shall have blood given them to drink, for they are worthy. 2. Accessaries shall be reckoned with, as well as prhici-pals, in that and other sins. The Shechemites that countenanced Abimelech's pretensions, aided and abetted him in his bloody projects, and avowed the f ict by making him king after he had done it, must fall with him, fall by him, and fall first. 3. Those that combine together to do wickedly, are justly dashed to pieces one against another. Blood cannot be .a lasting cement to any interest.

I. The Shechemites began to affront Abimelech; perhaps they scarcely knew why, or wherefoi-e, but they were given to change. 1. They dealt treacherously with him, v. 23. It is not said, They repented of their sin in owning him, had they done so, it had been laudable to disown him; but they did it only upon some particular pique, conceived against him by their pride or envy. They that set him up, were the first that deserted him, and endeavoured to dethrone him. It is not strange that those who were ungrateful to Gideon, were unfaithful to Abimelech; for what will hold those that will not be held by the oljligation of such merits as Gideon's? Note, It is just with God, that those who tempt others to be once perfidious, shou d afterward be themselves betr lyed by those whom they have taught to be' perfidious. 2. They aimed to seize him when he was at A'umah, {v. 41.) his country-seat; expecting him to come to town, they set Hers in wait for him, (y. 25.) who should make him their prisoner, whom they had 1 \tely made their prince. Those who were thus posted, he not c( m-ing, took the opportunity of robbing tra\ellcrs, which would help to make the peojjle more and more uneasy under Abimelech, when thev saw he could not, or would not, protect them from highwaymen. 3. They entertained one Gail, and set him up as their head in opposition to Abimelech, v. 26. This Gaal is said to be the son of Ebcd, which signifies a servant, pei-haps denoting the meanness of

his extraction; as Abimelech was by the mother's side, so he by the father's, the son of a servant; here was one bramble contesting with another. We have reason to suspect that this Gaal was a native Canaanite, because he courts the Shechemites into subjection to the men of Hamir, who was the an cient lord of this city in Jacob's time. He was a bold ambitious man, served their purpose admira bly well, when they were disposed to quarrel with Abimelech, and they also served his pui-pose; so hi went over to them to blow the coals, and they put their confidence in him. 4. They did all the despite tl.ey could to Abimelech's name, v. 27. They made themselves very merry in his absence, as those who wei-e glad he was out of the way, and who, now that they had another to head them, were in hopes to get clear of him: nay, they went into the house of thtir god, to solemnise their feast of ingathering, and there they did eat, and drink, and cursed Abimebch; not only said all the ill they could of him in their table-talk and the song of their drunkards, but wished all the ill they cculd to him over their sacrifices, praying to their idol to destroy him. They drank healths to his confusion, and with as loud huzzas as ever they had drunk them to his prosperity. That very temple whence thev had fetched money to set him up with, did thev ikw meet in to curse him, and contrive his ruin. H d they deserted their idol-god with their image-k'!'., they might have hoped to prosper; but while tht y still cleave to the former, the latter shall cleave to them to their ruin. How should Satan cast out Satan? 5. They pleased themselves with (.iaal's defying of Abimelech, v. 28, 29. They loved to hear that impudent upstart speak scornfully, (1.) Of Abimelech; though calling him in disdain Shechem, or a Shechemite, he reflected upon their own city. (2.) Of his good father likewise, Gideon; Is 7iot he the son o/Jerztbbaal? So he calls him, perhaps in an impious indignation at his name and memory, for throwing down the altar of Baal; turning that to his reproach which was his praise. (3.) Of his prime minister of state, Zebulhis officer, and ruler of the city. "We may well be ashamed to serve them, and need not be afraid to oppose them." Men of turbulent ambitious spirits, thus despise do-minioji, and speak evil of dignities. Gaal aimed not to recover Shechem's liberty, only to change their tyrant, " O that this people were under my hand, what I would do! I would challenge Abime lech to try titles for the crown;" and it should seem he desired his friends to send him word that he was ready to dispute it with him, whenexer he pleased; ^* Increase thine army and come out. Do thy worst; let the point be determined by the sword." This pleased the Shechemites, who were now as sick of Abimelech as ever they had been fond of him. Men of no conscience will be men ot no constancy.

II. Abimelech turned all his force upon them, and, in a little time, quite ruined them. Observe the steps of it.

1. The Shechemites' counsels were betrayed to Abimelech by Zebul his confidant, the i-uler of the city, who continued hearty for him. His anger was kindled, {y. 30.) and the more, because Gaal had spoken slightly of him; {v. 28.) for perhaps if he had complimented and caressed him now that things were in this ferment, he might have gained him to his interest; but he, being disobliged, sends notice to Abimelech of all tliat was said and done in Shechem against him, t. 31. Betrayers are often betrayed l)y some among tliemselves, and the cursing of the king is sometimes strangely carried by a bird of the air. He prudently ad\ises him to come against the city immediately, and lose no time, t. 32, 33. He thinks it best that he should march his

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forces by night nto the neighbourhood, surprise the city in the morning, and then make the best of his advantages. How could the Shechemites hope to speed in their attempt, when the ruler of their city was in the interests of their enemy? They knew it, and yet took no care to secure him.

2. Gail, that headed tlieir faction, having been betrayed by Zebul, Abimelech's confidant, was most wretchedly bantered by him. Abimelech, according to Zebul's advice, drew all his forces down upon Shechem by night, v. 54. Gaal, in the morning, went out to the gate, {y. 35.) to see what posture things were in, and to inquire, What new.'' Zebul, as a ruler of the city, met him there as a friend. Abimelech and his forces beginning to mo\ e toward the city, Gaal discovers them; (i' '"•>&.) takes notice of their approach to Zebul th .t was standing with him, little thinking that he had sent for them, and was now expecting them. "Look," says he, " do not I see a body of men coming down from the mountain towards us? Yonder they are," pointing to the place; "No, no,"saysZebul, "thineeye-sight decei\ es thee, it is but the shadoiv of the momitains which thou takest to be an army." By this he intended, (1.) To ridicule him as a man of n> sense or spirit, and therefore unfit for what he pretended to; as a man might easily be imposed upon, and made to believe any thing, and that was so silly and so cowardly, that he apprehended danger where there was none, and was ready to fight with a shadow. (2.) To detain him, and hold him in talk, while the forces of Abimelech were coming up, that thereby they might gain advantage. But when Gaal, being content to believe those that he now saw, to be but the shadow of the mountains, (per-tiaps the mountains of Ebal and Gerizzim, which lay close by the city,) was undeceived by the discovery of two other companies that marched apace toward the city, then Zebul took another way to banter him, upbraiding him with what he had said I)ut a day or two before, in contempt of Abimelech; (i*. 38.) " Where is now thy mouth, that foul mouth of thine, ivhere%vith thou saidst. Who is Abimelech'/" Note, Proud and haughty people are often made, in a little time to change their note, and to dread those whom they had most despised. Gaal had, in a bnavado, challenged Abimelech to mcreose Aw ar-my and come out; but now Zebul, in Abimelech's name, challenges him: ^' Go out, and fight with them, if thou darest." Justly are the insolent thus insulted over. *

3. Abimelech routed Gaal's forces that sallied out of the town, v. 39, 40. Gaal, disheartened, no doubt, by Zebul's hectoring him, and peiceiving his interest weaker than he thought it was, though he marched out against Abimelech with what little force he had, was soon put to the worst, and obliged to retire into the city with great precipitation. In this action the Shechemites' loss was considerable, many were overthrown and wounded; the common effect of popular tumults, in which the inconsiderate multitude are often drawn into fatal snares by those that promise them glorious success.

4," Zebul, that night, expelled Ciaal, and the jjar'ty he had brought with him into Shechem, out <f the city, {v. 41.) sending him to the place v/hence he came. For though the generality of the < ity continued still averse to Abimelech, as appeals I y the sequel of the story, yet they were willing to T art with Gaal, and did not oppose his expulsion, because, though he had talked big, both his conduct and courage had failed him when there was occasion for them. Most people judge of men's fitness for business by their success, and he that does not speed well, is concluded not to do well. Well, Gaal's interest in Shechem is soon at an end, and he that had talked of removing Abimelech, is him-

self removed, nor do we evel* heai; of him any more. iLJcit Gaal — Gaal retires.

5. Abimelech, the next day, set upon the city, and quite destroyed it, for their treacherous deal ings with him. Hei'haps Abimelech had notice cf their expelling Gaal, who had headed the faction, with which they thought lie would have been satisfied, but the crime was too deep to be thus atoned for, and his resentments too keen to be pacified by so small an instance of submission, besides that it was m.ore Zebul's act than their's; by it their hands were weakened, and therefore he resolved to follow his blow, and effectually to chastise their treachery. (1.) He had intelligence brought him that the people of Shechem were come out into the field; {v. 42.) some think, into the field of business, to plough and sow, (^liaving lately gathered in their harvest,) or to perfect their harvest, for it was only theii" vintage that they had made an end of, (v. 27.) and' then it intimates that they weie secure. And because Abimelech was retired, {v. 41.) they thought themselves in no danger from him, and then the issue of it is an instance of sudden destruction coming upon those that cry. Peace and safety. Others think they went out into the field of battle; though Ciaal was driven out, they would not lay down theii-arms, but put themselves into a posture for another engagement with Abimelech, in which they hoped to retrieve what they had lost before. (2.) He himself, with a strong detachment, cut off the communication between them and the city; stood in the-entering of the gate, (x-. 44.) that they might neither make their retreat into the city, nor receire any succours from the city, and then sent two companies of his men, who were too strong for them, and they put them all to the sword, ran ufion them that were in the fields and slew them. When we go out about our business, we are not sure that we shall come home again; there are deaths both in the city and in the field. (3.) He then fell upon the city itself, and with a rage reaching up to heaven, though it was the place of his nativity, laid it in ruins, slew all the people, beat down all the buildings, and, in token of his desire that it might be a perpetual desolation, sowed it with salt, that it might remain a lasting monument of the punishment of perfidiousness. Yet Abimelech prevailed not to make its desolations perpetual, for it was afterward rebuilt, and became so considerable a place, that all Israel came thither to make Rehoboam king, 1 Kings 12. 1. And the place proved an ill omen. Abimelech intended hereby to punish the Shechemites far cheir slighting him now, but God intended to punish them for their serving of him formerly in the murder of Gideon's sons. Thus when God makes use of men as instraments in his hand to do his work, he means one thing, and they another, Isa. 10. 6, 7. They design to maintain their honour, but God to maintain his.

6. Those that retired into a strong-hold of their idol-temple, were all destroyed there. These are called the men of the tower of Shechem, (x'. 46, 47.) some castle that belonged to that city, but lay at some distance from it; they, hearing of the dcsruc-tion of the city, withdrew into a hold of the temple, tnisting, it is likely, not so much to its strength, as to its sanctity: they put themselves under the protection of their idol; for thus all people will walk in the name of their god, and shall not we then choose . to dwell in the house of the Lord all the days of rur life; For in the time of trouble he shall hide us in his pavilion, Ps. 27. 5. The name of the Lord is a strong tower, Prov. 18. 10. But that which the\' hoped would have been for their welfare, proved to them a snare and a trap, as those will certainly find, that run ta idols for shelter; it will prove a refuge of lies, Wlen Abimelech had them altogether

JUDGES, IX.

penned up in that hold, he desired no more. That barbarous project immediately came into his head, of setting fire to the strong-hold, and, so to speak, burning all the birds together in the nest. He kept the design to himself, but set all his men on work to expedite the execution of it, v. 48, 49. He ordered them all to follow him, and do as he did: as his father had said to his men, {ch. 7. 17.) J^ook on me, and do likewise; so said he to his, as becomes a general that will not be wanting to give both the plainest direction, and the highest enc< uragement that can be, to his soldiers, What ye have see7i me d j, make haste to do as I have done. Not Ite illuc — Go thither, but Venite hue — Come hither. The officers in Christ's army should thus teach by their example, Phil. 4. 9. He and they fetched each of them a bough from a wood, not faroflF, laid all their boughs together under the wall of this tower, which, it is probable, was of wood, set fire to their boughs, and so burnt down their hold, and all that were in it, who were either burnt or stifled witli the smoke. What inventions men have to destroy one another! Whence come these cruel wars and fightings, but from their lusts? Some think that the men of the tower of Shechem were the same witii the house of Millo, and then Jotham's just imprecation was answered in the letter. Let Jire come out from Abimelech, and devour not only in general the men of Shechem, but in particular the house of Millo, xi. 20. About one thousand men and women perished in -these flames, many of whom, it is probable, were no way concerned in the quarrel between Abinielech and the Shechemites, nor meddled with either side, yet, in this civil war, came to this miserable end; for men of factious turbulent spirits, perish not alone in their iniquity, but involve many more,, that follow them in their simplicity, in the same calamity with them.

50. Then went Abimelech to Thebez, and encamped against Thebez, and took it. 51. But there was a strong tower within the city, and thither fled all the men and mo-men, and all they of the city, and shut // to them, and gat them up to the top of the tower. 52. And Abimelech came unto the tower, and fought against it, and went hard unto the door of the tower to burn it with fire. 53. And a certain woman cast a piece of a mill-stone upon Abimelech's head, and all to break his scull. 54. Then he called hastily unto the young man his armour-bearer, and said unto him, Draw thy sword, and slay me, that men say not of me, A woman slew him. And his young man thrust him through, and he died. 55. And when the men of Fsrael saw that Abimelech was dead, they departed every man unto his place. 56. Thus God rejidered the vyick-edness of Abimelech, which he did unto his father, in slaying his seventy brethren. 57. And all the evil of the men of Shechem did God render upon their heads: and upon them came the curse of Jotham the son of Jerubbaal.

We have seen the ruin of the Shechemites completed by the hand of Abimelech; and now it comes to his turn to be reckoned with, who was their leader in villany. Thebez was a*mall city, proba-

bly not far from Shechem, dependent upon it, and in confederacy with it. Now,

1. Abimelech attempted the destruction cf this city, {v. 50.) drove all the inhabitants of the town into the castle, or citadel, v. 51. When he had them there, he did not doubt but he should do the same execution here that he had lately dene at the strong-hold of the temple of Baal-berith, not considering that the tower of an idol-temple lay more exposed to divine vengeance than any ether tower. He attempted to set fire to this tower, at least, to burn down the door, and so force an entrance, v. 52. Those who have escaped and succeeded well in one desperate attempt, are apt to think the like attempt another time not desperate. This instance was long after quoted, to show how dangerous it is to come near the wall of a besieged city, 2 Sam. 11. 20, &c. But God infatuates those wlicm he w\\\ ruin.

n. In the attempt, he was himself destroyed, having his brains knocked out with a piece of a millstone, v. 58. JVo doubt this man ivas a murderer, whom, though he had escaped iht dangers of the war with Shechem, yet vengeajice suff,red not to live, Acts 28. 4. Evilpursurssinnerx, and S' me-times overtakes them then when they are not only secure, but triumphant. Thebez, we m y suppose, was a weak inconsiderable place, conquered with Shechem. Abimelech, having conquered the bigger, makes no doubt of being master of the less without any difficulty, especially when he had taken the city, and had only the town to deal with; yet he lays his bones with that, and tl.ere is all his honour buried. Thus are the mighty tinngs of the Tvorld often confounded by the weakest, and those things that are most made light of. See here what rebukes those are justly put under many times by the divine providence, that are unreasonable in their demands of satisfaction for injuries rec cived. Abimelech had some reasf n to chastise the Shechemites, and he had done it with a witness; but Avhcn he will carry his revenge further, and nothing will ser\ e but that Thebez also must be sacrificed to his rage, he is not only disappointed there, but destroyed, for verily there is a God that judges in tfie earth.

Three circumstances are observed in the de^th of Abimelech.

1. That he was slain with a stone, ^ she had slain his brethren all upon one stone. 2. That he had his skull broken: vengeance aimed at that guilty head which had worn the usurped crown. 3. That the stone was cast upon him by a woman, v. 53. He saw the stone come, it was therefore strange he did nrt avoid it; but, no doubt, it made it so much the greater mortification to him, to see from what hand it came. Sisera died by a woman's hand, and knew it not; Abimelech knew it, and when he found himself ready to breathe hit last, noticing troubled him so much as this, that it should be said, A woman slew him. See, (1.) His f olish pride, in layinc: so much to heart this little circumstance of his disgrace. Here was no care taken about his precious soul, no concern what would bec&iie cf that, no prayer to God for his mercy; but very scli-citons he is to patch up his shattered credit, wb.en there is no patching of his shattered skull. O let it never be said that such a mighty man as Abimelech was killed by a Avoman! The man was dying, but his pride was alive and strong, and the same vain-glorious liumour that had governed him all along, appears now at last. Qualis vita, finis ita — ^s was his life, such was his death. As God punished his cruelty by the manner of his death, so he punished his pride by the instrument of it. (2.) His foolish project to avoid this disgrace; nothing could be more ridiculous; his own servant must rm

JUDGES, X.

IAS

him through, not to rid him the sooner out of his pain, but that men say not, ji ivoman slew him. Could he think that this would conceal what the woman had done, and not rather proclaim it the more? Nay, it added to the infamy of his death, for hereby he becomes a self-murderer. Better have it said, A ivoman slew him, than that it should be said. His servant slew him by his own order; yet now both will be said of him to his everlasting reproach. And it is obser\able, that this very thing which Abimelech was in such care to conceal, appears to have been more particularly remembered by posterity, than most passages of this history; for Joab speaks of it, as that which he expected David would reproach him with, for coming so nigh the wall, 2 Sim. 11. 21. The ignominy we seek to avoid by sin, we do but perpetuate the' remembrance of.

Now the issue of all, is, that Abimelech being slain, [1.] Israel's peace was restored, and an end was put to this civil war, for they that followed him, defiarted every man unto his place, v, 55. [2.] God's justice was glorified, v. 56, 57. Thus God punished the wickedness ofjibimelecli, and of the men of Shcchem, and performed Jotham's curse, for it was not a curse causeless. Thus he preser\ ed the honour of his government, and ga\ e warning to all ages to expect blood for blood. The Lord is known by these judgments which he executes, when the wicked is snared in the works of his own hands. Though wickedness may prosper awhile, it will not prosper always.

CHAP. X.

In this chapter we have, I. The peaceable times Israel enjoyed under the government of two judges, Tola and Jair, V. 1..5. II. The troublesome times that ensued. 1. Israel's sin that brought them into trouble, v. 6. 2. The trouble itself they were in, v. 7.. 9. III. Their repentance and humiliation for sin, their prayers and reformation; and the mercy they found with God thereupon, v. 10.. 16. IV. Preparations made for their deliverance out of the hand of their oppressors, V. 17, 18.

1. A ND after Abimelech there arose, to j.\ defend Israel, Tola the son of Pu-

ah, the son of Dodo, a man of Issachar; and he dwelt in Shamir in mount Ephraim.

2. And he judged Israel twenty and three years, and died, and was buried in Shamir.

3. And after him arose Jair a Gileadite, and judged Israel twenty and two years.

4. And he had thirty sons that rode on thirty ass-colts, and they had thirty cities, which are called Havoth-jair unto this day, which are in the land of Gil^ad. 5. Arid Jair died, and was buried in (^amon.

Quiet and peaceable reigns, though the best to live in, are the worst to write of, as yielding least variety of matter for the historian to entertain his reader with; such were the reigns of these two judges. Tola and Jair, who make but a small figure, and take up but a very little room in this history. But, no doubt, they were both raised up of God to serve their country in the quality of judges, not pretending, as Abimelech had done, to the grandeur of kings, nor, like him, taking the honour thev had to themselves, they were called of God to it.

1. Concerning Tola, it is said, that he arose after Abimelech to defend Israel, v. 1. After AbimC' lech had debauched Israel by his wickedness, disci uieted and disturbed them by his restless ambition, and, by the mischiefs he brought on them,

Vol. II-^U

exposed them to enemies from abroad, God animated this good man to appear for the reforming of abuses, the putting down of idolatry, the appeasing of tumults, and the healing of the wounds given to the state by Abimelech's usurpation. Thus he saved them from themselves, and guarded them against their enemies. He was of the tribe of Issachar, a tribe disposed to serve, for he bowed his shoulder :o bear; (Gen. 49. 14, 15.) yet one of that tribe is here raised up to rule: for those that humble themselves, shall be exalted. He bore the name of him that was ancestor to the first family of that tribe; of the sons cf Issachar, Tola was the first. Gen. 46. 13. Numb. 26. 23. It signifies a Trorw, yet being the mime of liis ancestor, he was not ashamed of it. Though he was of Issachar, yet, when he was raised up to the go^ ernment, he came and dwelt in mount Ephraim, which was moie in the heart of the ccuntry, th it the people might the more conveniently res'rt tc him for judgment. He judged Israel twenty-three years; {v. 2.) kept things in good order, but did net any thing very memorable.

2. Jair was a Gileadite, so was his next successor Jephthah, both of that h;ilf tribe of the tribe of MiUKsseh, which lay en the other side Jordan; though they seemed separated from their brethren, yet God took care, while the honour of the government was shifted from tribe to tribe, and before it settled in Judah, that they who lay remote, should sometimes share in it, putting more abundant honour o?z that /lart which lacked. Jair bore the name of a very fumous man of the same ti ibe, who in Moses' time w;is very active in reducing this country, Numb. 32. 41. Josh. 13. 30. That which is chiefly remarkable concerning this Jair, is, the increase and honour of his family, he had thirty sons, V. 4. And, (l.)They h..d good preferments, for they rode on thirty ass colts; that is, they weie judges itinerant, who, as deputies to their father, rode from pluce to place in their several circuits to administer justice. We find afterward that Samuel made his sons judges, thcugh he could not make them good ones, 1 Sam. 8. 1—3. (2.) They had good possessions; every one a city, out if these that were called, from their ancestor, cf the jame name with their father, Havoth-jair; the villages of Jair; yet they are called cities, either because those young gentlemen to whtm they were assigned, enlarged and fortified them, and so improved them into cities; or because they were as well pleased with their lot in those country towns, as if they had been cities compact together, and fenced with gates and bais. Villages are cities to a contented mind.

6. And the children of Israel did evil again in the sigiit of the Lord, and served Baalim, and Ashtaroth, and the gods of Syria, and the gods of Zidon, and the gods of Moab, and tlie gods of the children of Ammon, and the gods of the Philistines, and forsook the Lord, and served not him. 7, And the anger of the Lord was hot against Israel, and he sold them into the hands of the Philistines, and into the hands of the children of Ammon. 8. And that year they vexed and oppressed the children of Israel eighteen years, all the children of Israel that 7verc on the other side Jordan, in the land of the Amorites, which is in Gilead: 9, (Moreover, the children of Ammon pass-

JUDGES, X.

ed over Jordan to fight also against Judah, and against Benjamin, and against the house of Ephraim;) so that Israel was sore distressed.

While those two judges, Tola and Jair, preside in the affairs of Israel, things went well, but afterward,

I. I'irael returned to their idolatry, that sin which did nia>i easily beset them; (v. 6.) they did evil tigain in (/.■f night of the Lord from whom they were unaccountably bent to backslide, as a foolish fi€o]ile and unwise. 1. They worshipped many gods; not only their o'd demons Baalim and Ashta-roth, wh-ch'the Canaanites had worshipped, but, 'as if they would proclaim their folly to all their neighbours, they served the gods of Syria, Zidcn, Moal), Ammon, and the Philistines. It looks as if the chief trade of Israel were to import deities from all countries. It is hard to say, whether it was more impious or impolitic to, do this. By inti o-ducing these foreign deities, they rendered them-sel\ es mean and despicable, for no nation that had any sense of honour, changed their gods. Much of the wealth of Israel, we may suppose, was carried out, in offerings to the temples of the deities in the several countries, when they came, on which, as their niother-churches, their temples in Israel were expected to own their dependence; the priests and devotees of those sorry deities would follow their gods, no doubt, in crowds into the land of Israel, and if they could not live in their own covmtry, would take root there, and so •' strangers would devour their strength." If they did it in compliment to the neighbouring natioTis, and to ingratiate themselves with them, justly were they disappointed; for those nations which by their wicked arts they sought to make their friends, by the righteous judgments of God became their enemies and oppressors. In quo c/uis fieccat, in to fiunitur — Wherein a fierfion offends, therein he shall be punished. 2. They did not so nmch as admit the God of Israel to be fine of tliese many deities they worshipped, but quite cast him off; they forsook the Lord, and serx'cd not him at all. Those tliat think to serve both God and mammon, will soon come entirely to forsake G' d, and to serve mammon only. If God have not all the heart, he will soon have none of it.

II. God renewed his judgments upon them, bringing them under the power of opj^ressing enemies. Had tliey fallen into the hands of the Lord inmiediately, they might have found that his mercies were great; but Ciod let them/a// into the hand of man, whose tender mercies are cruel; he sold them into the hands of the Philistines that lay southwest of Canaan, ;\nd of the Ammonites that lay north-east, both at the same time; so that between th^se two millstones tliey were miserably crushed, as the original word is, {v. 8.) for opjiressed. God \\-A% appointed that if any of the cities of Israel should revolt to idolat y, the rest should make war upon liieni, and cut them off, Dcut. 13. 12, 8cc. They had been jealous enough in this matter, rdmost to an extreme, in the rase of the altar set up by the two tribes and a lialf; (Josh. 22.) they were grown so vcrv bad, that when one city was infected with idolatrv, the next took the infection, and instead of punishing it, imitated and f)Ut-did it; and tliei-eforc since they that should have been revengers to execute wrath on them that did tliis ex'il, were themselves guilty, or bore the sword in-vain, God brought the neighbouring nations upon them to chastise them for their apostasy.

The oppression of Israel by the Ammonites, the posterity of Lot, was, 1. Very long; it continued

eighteen years. Some make those years to be part of the judgeship of Jair, who could not prevail to reform and deliver Israel as he would. Otheis make them to commence at tlie death of Jair, which seems the more probable, because that part of Israel which was most infested by the Ammon ites, was Gilead, Jair's own country, which we can not suppose to have suffered so naich while he was living, but that part at least would be reformed and protected. 2. Very grievous; they vexed them and oppressed them. It was a great vexation to be oppressed by such a despicable people as the children of Ammon were. They began with those tnbes that lay next to them on the otlier side Jordan, here called the lajid of the jimoritcs, {v. 8.) because the Israelites were so wretchedly degenerated, and had made themselves so like the heathen, that they were become, in a manner, perfect Amorites, Ezek. 16. 3. Or, because by their sin they foi-feited their title to this land, so that it might justly be looked upon as the land of the jimorites again, from whom they took it. But by degrees they pushed forward, came over Jordan, and invaded Judah, and Benjamin, and Ephraim, {v. 9.) three of the most famous tribes of Israel; yet thus insulted by them, when they had forsaken God, and unable to make head against the invader. Now the threatening was fulfilled, that they should be slain before their enemies, and should have no flower to stand before them. Lev. 26. 17, 37. Their ways and their doings procure this to themselves; they are sadly degenerated, tmd so they come to be sorely distressed.

10. And the children of Israel cried unto the Lord, saying, We have sinned against thee, both because we have forsaken our God, and also served Baalim. 11. And the Lord said unto the children of Israel, Did not / deliver you from the Egyptians, and from the Amorites, from the children of Ammon, and from the Philistines? 12. The Zidonians also, and the Amalekites, and the Maonites, did oppress you ; and ye cried to me, and I delivered you out of their hand. 13. Yet ye have forsaken me, and served other gods: wherefore I will deliver you no more. 14. Go and cry unto the gods which ye have chosen; let them dehver you in the time of your tribulation. 15. And the children of Israel said unto the Lord, We have sinned, do thou unto us whatsoever seemeth good unto thee ; deliver us only, we pray thee, this day. 16. And they put away the strange gods from among them, and served the Lord : and his soul was grieved for the misery of Israel.

17. Then the children of Ammon were gathered together, and encamped in Gilead : a)id the children of Israel assembled themselves together, and encamped in JN'lizpeh.

18. And the people and princes of Gilead said one to another. What man is he that will begin to fight against the children of Ammon ? he shall be head over all the inhabitants of Gilead.

Here is,

I. An humble confession which Israel makes to

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God in their distress, v. 10. Now they own themselves guilty, like a malefactor upon the rack, and promise reformation, like a child under the rod. They did not only complain of the distress, but acknowledged it was their own sin that had brought them into the distress; therefore God was righteous, and they had no reason to repine. They confess their omissions, for in them their sin began, " We have forsaken our God;" and their commissions, "We have served B lalim, and herein have done foolishly, treacherously, and very wickedly." II. An humbling message which God thereupon sends to Israel; whether by an angel, (as c/i. 2. 1.) or by a prophet, (as c/i. 6. 8.) not certain. It was kind that Ciod took notice of their cry, and did not tui-n a deaf ear to it, and send them no answer at all; it was kind likewise that when they began to repent, he sent them such a message as was proper to fii'ther and promote their repentance, that they might be qualified and prepared for deUxerance. Now in this message, 1. He upbra ds them with their great ingratitude, reminds them of the great things he had done for them, deli\ ering them from such and such enemies; the Egyptians first, out of whose land they were rescued; the Amorites whom they conquered, and into whose land tbev entered; and since their settlement there, when the Ammonites had joined with the Moabites to oppress them, {c/i. 3. 13.) when the Philistines were vexatious in the days of Shamgar, and afterward other enemies had given them trouble; upon the petition, God had wrought many a great salvation for them, v. 11, 12. Of their being oppressed by the Zidonians and the Maonites we read not elsewhere; God had in justice corrected them, and in mercv delivered them, and therefore might have expected that either througli fear or through love they would have adhered to him and his service; well therefore might the word cut them to the heart, {v. 13.) vet ye have forsaken me that have brought you out of your troubles, and served other i^ods that brought you into your troubles. Thus did they forsake their onan mercies for their own delusions. 2. He shows them iiow jusdy he might now abandon them to rain, by abandoning them to the gods that they had served. To awaken them to a thorough repentance and reformation, he lets them see, (1.) Their folly in serving Baalim; thev had been at a vast expense to obtain the favour of such gods as could not help them, then when they had most need of their help. " Go, and cry nnto the gods ivhich ye hax'C chosen, (^v. 14.) trv what they car do for you now: you have worsliipped them as gods, try if they ha\ e now either a divine ])ower, or a divine goodness, to be employed for you; you paid your homage to t!iem as your kings and Lords, try if they will now protect you; you brought your sacrifices of praise to their altars as your benefactors, imagining that they gave you your corn, and wine, and oil; but a friend indeed will be a friend in need; what stead will their favour stand you in now?" Note, It is necessary, in true repentance, that there be a full conviction of the utter insufficiency of all "^^ nse things to help us and do us any kindness, which we have idolized and set upon the throne in our hearts in competition with God. We must be convinced that the pleasures of sense on which we have doted, cannot be our satisfaction, n r the wealth of the world which we have coveted, he our porti'^n; that we cannot be happy or easy any where but in God. (2.) Their misery and danger in forsaking God. " See what a pass you have brought yourselves to; now you can expect no other than that I should say, I will deliver you no more; and what will become of you then?" t'. 13. This he tells them, not only as what he might do, b'lt as what he would do, if they rested in a confes-

sion of what they had done amiss, and did not put away their id'ls| and amend for the future.

III. An humble submission which Israel hereupon made to God's justice, with an humble application to his mercy; {v. 15.) The children of Israel met together, it is probable, in a solemn assembly at the door of the tabernacle; received the impressions cf the message God had sent them; were not driven by it to despair, though it was very threatening; but resolve to lie at God's feet, and' if they perish, they will perish there. They not only repeat their confession. We have suined; but, 1. They surrender themselves to God's justice. Do thou unto uswhatso-eT.>er seemeth good unto thee. Hereby they own that they deserved the severest tokens of God's displeasure, and were sure he could do them no wrong, whatever he laid upon them; they humbled themselves under his mighty and heavy hand, and accepted ofthefiunishment of their iniquity, which Moses had made the condition of God's return in mercv to them. Lev. 26. 41. Note, True penitents dare and will refer themseh es to God to correct them as he thinks fit, knowing that their sin is highly malignant in its deserts, and that God is not rigorous or extreme in his demands. 2. They supplicate for God's mercy, and implore that; " Deliver us only, -ve firay thee, this day, from this enemy." They acknowledge what they deserved, yet pray to (iod not to deal with them according to their deserts. Note, We must submit to God's justice, with a hf-pe in his mercy.

IV. A blessed reformation set on foot hereupon. They brought forth fruits meet for repentance; (x^. 16.) then jiut away the gods of strangers, (as the word is,) strange gods, and worshipped by those nations that were strangers to the comnvnweaUli of Israel, and to the covenant of promise; and they serx'ed the Lord. Need drove them to him. They knew it was to no purpose to go to the gods whom they had served, and therefore return to the Gcd whom they had slighted. This is true repentance, not only for sin, b\it from sin.

V. God's gracious return in mercy to them, which is expressed here very tenderly; \v. 16.) Ifis soul was grieved for the misery of Israel. Not that there is any gnef in God, he has infinite joy and happiness in himself, which cannot be broken in upon by either the sins or the miseries of his creatures; not that there is any change in God, he is in one mind, and who can turn him? But his goodness is his glory; by it he proclaims his name, and magnifies it above all his name; and as he is pleased to put himself into the relation of a father to his people that are in covenant with him, so he is ple;;s-ed to represent his goodness to them, by the compassions of a father toward his children; for as he is the Father of lights, so he is the Father ' f mercies; as the disobedien e and nisery '^f a child :rc a grief to a tender father, and make him feel very sensibly from his natural aflFection, so the provocations of God's people are a grief to him; (Ps. 95. 10.) he is broken with their whorish heart: (Ezek. 6. 9.) their troubles also are a grief to him; so he is pleased to speak when he is pleased to appear for the deliverance of his people; changing his way and method of proceeding, as tender parents, when they begin to relent toward their children with whom they have been displeased. Such are the tender mercie? of our God, and so far is he from having any pleasure in the death of sinners.

VI. Things are now working toward their deliverance from the Ammonites' oppression, v. 17, 18. God had said, "Twill deliver you no more;" Dut now they are not what they were, they are othei men, thev are new men, and no%v he will deliver them. That threatening was denounced, to c^n vince and humble them; and now that it had taken

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its desired effect, it is revoked, in order to their deliverance. 1. The Ammonites are hardened to their own ruin; they gathered together in one body, that they might be destroyed at one blow, Rey. 16. 16. 2. The Israelites are animated to their own rescue. They assembled likewise, v. 17. During their eighteen years' oppression, as in their former servitudes, they were run down by their enemies, because they would not incorporate; each family, city, or tribe, would stand by itself, and act independently, and so they all became an easy prey to the oppressors, for want of a due sense of a common interest to cement them; but whenever they g t together, they did well; so they did here. When God's Israel become as one man to advance a common good, and oppose a common enemy, what difficulty can stand before them? The people and princes of Gilead being met, consult first about a general that should command in chief against the Ammonites. Hitheito most of the deliverers of Israel had an extraordinary call to the office, as Ehud, Barak, Gideon; but the next is to be called in a more common way, by a convention of the states, who inquired out a fit man to comniand their army, found out one admirably well qualified for the purpose, and God owned their choice by putting his Spirit upon him, c/i. 11. 29. So that this instance is of use for direction and encouragement in after ages, when extraordinary calls are no longer to be expected. Let such be impartially chosen to public trust and power, whom God has qualified, and then God will graciously own those who are thus chosen.

CHAP. XI.

This chapter gives us the history of Jephthah, another of Israel's judges, and numbered among- the worthies of the Old Testament, that by faith did great things, [Heb. 11. .'J2.) though he had not, such an extraordinary call as the rest there mentioned had. Here is, I. The disadvantages of his rise and original, v. 1. . 3. II. The Gileadites' choice of him to be commander in chief against the Ammonites, and the terms he made with them, v. 4. . 11. III. His treaty with the king of Ammon about the rights of the two nations, that the matter might be determined, if possible, without bloodshed, v. 12.. 28. IV. His war with the Ammonites, which he enters upon with a solemn vow, (v. 29 . . 31.) prosecutes with bravery, (v. 32.) and ends with a glorious victory, v. 33. V. The straits he was brought into at his return to his own house, by the vow he had made, v. 34. • 40.

l.l^TOW Jephthah the Gileadite was a X^ mighty man of valour, and he iiris the son of a harlot: and Gilead begat Jephthah. 2. And Gilead's wife bare him sons: and his wife's sons grew up, and they thrust out Jephthah, and said unto him, Thou shalt not inherit in our father's house ; for thou art the son of a strange woman. 3. Then Jephthah fled from his brethren, and dwelt in the land of Tob: and there were gathered vain men to Jephthah, and went out with him.

The princes and people of Gilead we left, in the close of the foregoing chapter, consulting about the choice of a general, being come to this resolve, th;it whoever would undertake to lead their forces against the children of Ammon, should by common consent be head over all the inhabitants of Ciilead. The enterprise was difficult, and it was fit that so great an encouragement as this should be proposed to him that would undertake it. Now all agreed that Jephthah, the Gileadite, was a mighty man of

valour, and very fit for that purpose; none so fit as be; but he lay under three disadvantages:

1. He was t/ic son of a harlot, {v. 1.) of a strange woman, (r. 2.) one that was neither a wife nor a concubine; some think his mother was a Gentile; so Josephus, who calls him a stranger by the rnolher's side. An Ishmaelite, say the Jews. If his mother was a harlot, that was not h.s fault, howe\ er it was his disgrace. Men ought not to be reproached with any of the infel.cities of their parentage or extraction, so long as they are endeavouring by their persmid merits to roll away the reproach. The son c.i a harlot, if born again, bom from above, shall be accejjted of God, and be as welcome as any ether to the glori'us liberties of his children. Jephthah could not read in the law the brand there ])ut on the Ammonites, the enemies he was trt grapple with, that they should not enter into the congregation of tlie Lord, but in the same paragraph he met with that which looked back upon himself, that a bastard should be in like manner excluded, Deut. 23. 2, 3. But if that law means, as -most probably it does, only those that are born of 9 incest, not of fornication, he was not within the m reach of it.

2. He had been dri\ en from his country by his brethren. His father's legitimate children, insist- • ing upon the rigour of the law, thrust him out of having any inheritance with them, without any consideration had of his extraordinary qualifications, which merited a dispensation, and would have made him a mighty strength and ornament of their family, if they had overlooked his being illegitimate, and admitted him to a child's part, t. 2. One would not ha\e thought this abandoned youth was intended to be Israel's deliverer and judge, but God often humbles those whom he designs to ex? It, and makes that stone the head of (he corner which the builders refused; so Joseph,'Moses, and David, the three most eminent of the shepherds of Israel, were all thrust out by»men, before they were called i of God to their great offices. fl

3. He had, in his exile, headed a rabble, v. 3. Being driven out by his brethren, his great soul would not suffer him either to dig, or beg, but by his sword he must li\ e; and being soon noted for his bravery, those that were reduced to such straits and animated by such a spirit, enlisted themselves under him. Vain men they are here called, that is, men that had run through their estates and were to seek for a livelihood, those that went out with him, not to rob or plunder, but to hunt wild beasts, and perhaps to make incursions upon these countries which Israel was entitled to, but were not as yet come to the possession of, or were some way or other injured by.

This is the man that must save Israel. That people had by their idolatry mide themselves children of whoredoms, and aliens from God and his covenant, and therefore, though God upon their repentance will deliver them, yet, to mortify them and remind them of their sin, he chooses to do it by a bastard and an exile,

4. And it came to pass in process of time, that the children of Ammon made war against Israel. .5. And it was so, that when the children of Amnion made war against Israel, the elders of Gilead went to fetch Jephthah out of the land of Tob : 6. And they said unto Jephthah, Come, and be our captain, that we may fight with the children of Ammon. 7. And .Tephthah said unto the elders of Gilead, Did not ye hate

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me. and expel me out of my father's house? And why are ye come unto me now when ye are in distress ? 8. And the elders of Gilead said unto Jephthah, Therefore we turn again to thee now, that thou mayest go with us, and tight against the children of Amnion, and be our head over all the inhabitants of Gilead. 9. And Jephthah said luito the elders of Gilead, If ye bring me home again to fight against the children of Ammon,and the Loud deliver them before me, shall I be your head? 10. And the elders of Gilead said unto Jephthah, The Lord be witness between us, if we do not so according to thy words. 11. Then Jephthah went with the elders of Gilead, and the people made him head and captain over them: and Jephthah uttered all his words before the Lord in Mizpeh.

Here is,

I. The distress which the children of Israel were in upon the Ammonites'invasion of their country, v. 4. Probably this was the same invasion with that mentioned, ch. 10. 17, when l/ie children ofAmmon were gathered together, andencavi^ed in or against Gilead. And those words, in firocess of time, refer lo what goes immediately before the expulsion of Jephthah: many days after he had been thus thrust out in disgrace, was he fetched back again with honour.

II. The court which the elders made to Jephthah hereupon to come and help them. They did not write or send a megsenger to him, but went themselves to fetch him, resolving to have no denial, and the exigence of the case was such as would admit no delay. Their errand to him was, {v. 6.) Come, and be our cafitain. They knew none among themselves that was able to undert ike that great trust, but do in efFect #5nfess themselves unfit for it; they knew him to be a stout man, and inured to the sword, and therefore he must be the man. See how God prepares men for the service he designs them for, and makes their troubles work for their advancement. If Jephthah had not been put to his shifts, by his brethren's unkind-iiess, he had not had such an occasion as that gave him, to exercise and improve his martial genius, and so to signalize himself and become famous; Out of the eater comes forth meat. The children of Is rael were assembled and encamped, ch. 10. 17. But an army without a general, is like a body without a head, therefore. Come, say they, and be our cafitain, that ive may fight. Seethe necessity of government; though they were hearty enough in the cause, yet they owned they could not fight without a captain to command them. So necessary is it to all societies, that there be a pars imfierans, and a /lars subdita, some to rule, and others to obey, and that a community should humbly beg the favour of being commanded, rather than that every man should be his own master. Blessed be God for government, for a good government!

III. The objections Jephthah makes against accepting their offer; {v. 7.) Did ye not hate me, ind expel me? It should seem that his brethren were some of these elders; or these elders, by suffering his brethren to abuse him, and not righting him as thev ought to have done, (for their business is to defend the poor and fatherless, Ps. 82. 3, 4.) had made themselves guilty of this expulsion, and he might justly charge them with it. Magistrates

that have power to protect those that are injured, if tliey do not do them right, really do them wrong. " You hated me and expelled me, and therefore how can I believe that you are sincere in your proposal? And how can you expect that I should do you any service?" Not but that Jephthah was very willing to serve his country, but he thought fit to give them a hint of their former unkindnessto him, that they might repent of the'r sin in using him so ill, and might for the fiiture be the m'^re sensible of their obligations. Thus Jnspph humbled his brethren before he made liimself known to them. The particular case between the Gileadites and Jeplithah, was a resemblance of the general state oi the case between Israel and God at this time: they had thrust God out by their idolatries, yet in their distress they begged li's help; he told them how justly he might have rejected them, and yet graciously delivered them. So did Jeplithah. Many slight God and good men, till they come to be in distress, and then they are desirous of Grtl's mei'cy and good men's prayers.

IV. Their urgency with him to accept th.e government they offer him, v. 8. " Therefore because we formerly did thee that wrong, and to show thee that we repent of it, and would gladly atone for it, we turn again to thee noiv, to put such an honour upon thee as shall balance that indignity." Let this instance be, 1. A caution to us not to despise or trample upon any because they are mean, or to be injurious to any that we have advantage against, because, whate\ er we think of them now, the time may come when we may ha\e need of them, and would be glad to be beholden to them. It is our wisdom to make no man our enemy, because we know not how soon our distresses may be such, as that we may be highly concerned to make him our friend. 2. An encouragement to men of worth that are slighted and ill treated ; let them bear it with meekness and cheerfulness, and leave it to God to make their light shine out of obscurity. Fuller's remark on this story in his Pisgah-Sight, is this; Virtue once irl an age ivill tvork our own advancement, and when such as hate it chance to need it, they will be forced to prefer it, and then the honour will appear the brigliter.

V. The 1>argain he makes with them. He had mentioned the injuries they had formerly done him, but perceiving their repentance, his spirit was too great and generous to mention them any more. God had forgiven Israel the affronts they had done him, {ch. 10. 16.) and therefore Jephthah will forgive. Only he thinks it prudent to make his bargain wisely for the future, since he deals with men that he had reason to distrust. 1. He puts to them a fair question, v. 9. He speaks not with too much confidence of his success, knowing how justly God might suffer the Ammonites to prevail for the further punishment of Israel; but puts an if upon it. Nor does he speak with any confidence at all in himself; if he do succeed, it is the Lord that deli-vers them into his hand, intending thereby to remind his countrymen to look up to God, as Arbitrator of the controversy, and the Giver of victory, for so he did. " Now if, by the blessing of God, I come home a conqueror, tell me plainly, shall I he your head ? If I deliver you under God, shall I, under him, reform you?" The same question is put to those who desire salvation by Christ. " If he save you, will ye be willing that he shall iiile you? For on no other terms will he save you ; if he make you happy, shall he make you holy? If he be your helper, shall he be your head?" 2. They immediately give him a positive answer ; {y. 10.) "We will do according to thy words; command us in war, and thou shalt command us in peace." Thev do not take time to consider of it; the case was too

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plain to need a debate, and the necessity too pressing to adn.it a delay; tliey knew they had power to conclude a treaty for those wliom they i-epresented, and therefore found it with an oath, T/ie Lord be witness between us. Tney appeal to God's omniscience as the judge of their present sincerity, and to his justice as an avenger, if afterward they should prove false. The Lord be a hearer, so the word is. W'iiatever we speak, it concerns us to remember that God is a hearer, and to speak accordingly. Thus was the original contract ratified between Jephthah and the Gileadites, which all Israel, it should seem, agreed to afterward, for it is said, {ch. 12. 7.) he judged Israel. He hereupon went with them {y, 11.) to the place where they were all assembled, (c//. 10. 17.) and there, by common consent, they made him head and ca/itain, and so ratified the bargain their representatives liad made with him, that he should be not only captain now, but head for life. Jephtliah, to obtain this little honour, was willing to expose his life for them ; (ch. 12. 3.) and shall we be discouraged in our christian warfare by any of the difficulties we may meet with in it, when Christ himself has promised a crown of life to him that overcometh ? VI. Jephthah's pious acknowledgment of God in this great affair, \\). 11.) he uttered all his words before the Lord in Miz/ieh. That is, upon his ele-\ ation, he immediately retired to his devotions, and ill prayer spread the whole matter before God, bjtli his choice to the office, and his execution of the office, as one that had his eye ever toward the Lord, and would do nothing without him, that leaned not to his own understanding or courage, but depended on God and his favour. He utters before (.Tod all ills thoughts and cares in this matter, for he gives us leave to be free with him. 1. "Lord, the people have made me their head; wilt thou confirm the choice, and own me as thy people's head under thee, and for thee?" God justly complains of Israel, (Hos. 8. 4.) they have set up kings, but not by me; " Lord," said Jephthah, " I will be no head of their making without thee. I will not accnpt the government unless thou give me leave." Had Abimelech done this, he might have prospertd. 2. "Lord, they have made me their captain, to go before them in this war with the Ammonites; shall I have thy presence? Wilt thou go before me? If not carry me not up hence. Lord, satisfy me in the justice of the cause. Assure me of success in tlie entei-prise." This is a rare example, to be imitated by all, ])articularly by great ones; in all our ways let us acknowledge God, seek his favour, ask counsel at his mouth, and take him along with us; so shall we make our way prosperous. Thus Jephthah opened the campaign with prayer. That was likely to end gloriously, which began piously.

12. And Jephthah sent messengers unto the king of the children of Ammon, saying, What hast thou to do with me, that thou art come against me to fight in my land? 13. And the king of the children of Ammon answered unto the messengers of Jephthah, Because Israel took away my land when they came up out of Egypt, from Arnon even unto Jabbok, and unto Jordan : now, therefore, restore those lands again peaceably. 14. And Jephthah sent messengers again unto the king of the children of Amnion, 15. And said unto him, Thus saith Jephthah, Israel took not away the land of Moab, nor tiio land of the children of Ammon : 16. f^ut when Israel came up from

Egypt, and u'alked through the wilderness unto the Red Sea, and came to Kadesli; 17. Then Israel sent messengers unto the king of Edom, saying. Let me, I pray thee, pass through thy land: but the king of Edom would not hearken thereto. And in like manner they sent unto the king of Moab ; but he would not consent: and Israel abode in Kadesh. 18. Then they went along through the wilderness, and compassed the land of Edom and the land of Moab, and came by the east side of the land of Moab, and pitched on the other side of Arnon, but came not within the border . of Moab: for Arnon was the border of I Moab. 19. And Israel sent messengers unto Sihon king of the Amorites, the king of Heshbon; and Israel said unto him, Let us pass, we pray thee, through thy land unto my place. 20. But Sihon trusted not Israel to pass through his coast: but Sihon gathered all his people together, and pitched in Jahaz, and fought against Israel. 21. And the Lord God of Israel delivered Sihon and all his people into the hand of Israel, and they smote them: so Israel possessed all the land of the Amorites, the inhabitants of that country. 22. And they possessed all the coasts of the Amorites, from Arnon even unto Jabbok, and from the wilderness even unto Jordan. 23. So now the Lord God of Israel hath dispossessed the Amorites from before his people Israel, and shouldest thou possess it? 24. Wilt not thou possess that which Chemosh thy god giveth thee to possess? So whomsoever the Lord our God shall drive out from before us, them will we possess. 25. And now, art thou any thing better than Balak the son of Zippor, king of Moab? did he ever strive against Israel, or did he ever fight against them, 26. While Israel dwelt in Heshbon and her towns, and in Aroer and her towns, and in all the cities that be along by the coasts of Arnon, three hundred years? why therefore did ye not recover them within that time? 27. Wherefore I have not sinned against thee, but thou doest me wrong to war against me: the Lord the Judge be judge this day between the children of Israel and the children of Ammon. 28. Howbeit the king of the children of Ammon hearkened not unto the words of Jephthah which he sent him.

We have here the treaty between Jephthah, now judge of Isi-ael, and the king of the Ammonites, v/ho is not named; that the controversy between the two nations might, if possible, be accommodated without the effusion of blood.

I. Jephthah, as one having authority, sent to the king of Ammon, who in this war was the aggressor,

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to demand his reasons for invading the land of Is-rac'i; ^v. 12.) H fnj art thou come to Jight againitt nie in my land? Had I come first into thy land to disturb thee in thy possession, that had been reason enough for fighting against me, for how must force be repelled but by force? But what hast thou to do to come thus in a hostile manner into 7ny land .?" So he calls it, in the name both of God and Israel. New this fair demand shows, 1. That Jephthah did not delight in war, though he was a mighty man of valour, but was willing to prevent it by a peaceable accommodation. If he could by reason persuade the invaders to retire, he would not compel them to do it by the sword. War should be the last remedy, not to be used till all other methods of ending matters in variance have been tried in vain. Ratio ultima regum — The last resource of lyings. This rule should be observed in going to law. The sword of justice, as the sword of war, must not be appealed to till the contending parties have first endeavoured by gentler means to understand one another, and to accommodate matters in variance, 1 Cor. 6. 1, 2. That Jephthah did delight in equity, and designed no other than to do justice. If the children of Ammon could convince him that Israel had done them wrong, he was ready to restore the rights of the Ammonites. If not, it was plain by their invasion that they did Israel wrong, and he was ready to maintain the rights of the Israelites. A sense of justice should guide and govern us in all our undertakings.

II. The king of the Ammonites now gives in his demand, which he should ha\ e published before he liad invaded Israel, v. 13. His pretence is, " Israel took away my lands long since, now therefore restore these lands." We have reason to think the Ammonites, when they made this descent upon Israel, meant no other than lo spoil and plunder the country, and enrich themselves with the prey, as they had done formerly under Eglon, {ch. 3. 13.) when no such demand as this was made, though the matter was then fresh; but when Jephthah demanded the cause of their quarrel, and they could not for shame own what was their true intent and meaning, some old forgotten records were searched, or some ancient traditions inquired into, and from them this reason is drawn to serve the present turn, for a colourable pretence of equity in the invasion. E\'en those that do the greatest wrong, yet have such a conviction in their consciences of justice, that they would seem to do right. Restore those lands. See upon what uncertain terms we hold our worldly possessions; what we think we have the surest hold of, may be challenged from us, and wrested out of our hands. Those that are got to the heavenly Canaan, need not fear having their titles questioned. III. Jephthah gives in a very full and satisfactory answer to this demand, showing it to be altogether unjust and unreasonable, and that the Ammonites had no title to this country that lay between the rivers Amon and Jabbok, now in the possession of the tribes of Reuben and Gad. As one very Avell versed in the history of his country, he shows,

1. That Israel never took any land away, either from the Moabites or Ammonites; he puts them together, because they were brethren, the children of Lot, near neighbours, and of united interests, having the same god, Chemosh, and perhaps sometimes the same king. The lands in question Israel took away, not from the Moabites or Ammonites, they had particular orders from God not to meddle with them, or any thing they had, (Deut. 2. 9, 19.) and religiously observed their orders; but they found them in the possession of Sihon, king of the Amorites, and out of his hand they took them justly and honourably, as he will show afterward. If the Amorites, before Israel came into that countiT, had

j taken tliese lands from the Moabites or Ammonites, as it ^should seem they had, (Numb. 21. 26. Josh. 13. 25.) Israel was not concerned to inquire into that, or answer for it. It the Ammonites had lost these lands and their title to them, the children of Israel were under no obligation to recover the possession for them. Their business was to conquer for themselves, not for other people. This is the first plea, " Not guilty of the trespass."

2. Tliat they were so far from invadihg the property of any other nations than those of the devoted posterity of accursed Canaan, (one of the branches of which the Amorites were, Gen. 10. 16.) that they would not so much as force a passage through t!,e country, either of the Edomites, the seed of Esai, or of the Moabites, the seed of Lot, -but even after a very tedious march through the wilderness, with which they were sadly tired, {v. 16.) when the king of Edom first, and afterward the king cf Mo;ib, denied them the courtesy of a wav through their country, {v. 17.) rather than give them anv offence or annoyance, weary as they were, they put themselves to the further fatigue of compassing both the land of Edom and that of Moab, and came not within the border of either, v. 18. Note, Those that conduct themselves inoffensively, may take the comfort of it, and plead it against those that charge them with injustice and wrong doing. Our righ-teoiisncss ivill answer for us in time to come, (Gen. 30. 33.) and will put to silence the ignorance of foolish men, 1 Pet. 2. \5.

3. That in that war in which they took this land out of the hands of Sihon king of the Amoiites, he was the aggressor, and not they, -v. 12, 20. They sent a humble petition to him, for leave to go through his land, willing to give him any security for their good behaviour in their march; '* Let us /lass (say they) unto my place, that is, to the land of Canaan; that is the only place we call ours, and to which we are pressing forward, not designing a settlement here." But Sihon not only denied them this dburtesy, as Edom and Moab had done, (had he only done so, who knows but Israel might have gone about some other way?) but he mustered all his forces, and fought against Israel; {v. 20.) not only shut them out of liis own land, but would have cut them off from the face of the earth; (Numb. 21, 23, 24.) aimed at nothing less than their ruin, ■V. 20._ Israel therefore, in their war with him, stood in their own just and necessary defence, and therefore, having routed his army, might justly, in further revenge of the injury, seize his country as forfeited; so Israel came to the possession of this country, and doubted not to make good their title to it; and it is very unreasonable for the Ammonites to question their title, for the Amorites were the inhabitants of that country, and it was purely their land and their coasts that the Israelites then made themselves masters of, v. 21.

4. He pleads a grant from the crown, and claims under that, v. 23, 24. It was not Israel, they were fatigued with their long march, and were not fit for action so soon; but it was the Lord God of Israel, who is King of nations, whose the earth is, and the fulness thereof, he it was, that dispossessed the Amorites, and planted Israel in their room. God gave it them by an express and particular conveyance, such as vested the title in them, which they might make good against all the world; (Deut. 2. 24.) I have given into thy hand, Sihon and his land: he gave it them, by giving them, a complete victory over the present occupants, notwithstanding 'he great disadvantages they were under: "Can you think that God gave it us in such an extraordinary manner, with design that we should return it to the Moabites or Ammonites again? No, we put a higher value upon God's favours, than to part with

.ro

JUDGES, XL

th'-iii so easi'v." To corroborate this plea, he urges l.ini with an argument ad homineni — -directed to the van, JVlit tlv.ii possess that which Chemosh thy (fod i^ivi'th thee? He not only appeals to the common res<:lutions of men, t(i hold their own against III! the world, but to the common religion of the nations, which, they thought, obliged them to make much of that which their gods gave them. Not that Jephthah thought Chemosh a god, only he is thy god; and the Avot shippers even of those dunghill-deities that could do neither good nor evil, yet thought themselves beholden to them for all they had, (Hos. 2. 12, These are my rewards which my /overs have given me: and see Judg. 16. 24.) and m-ike this a reason why they would hold it fast, that their e;ods gave it tliem. " This thou thinkest a good title, and shall not we?" The Ammonites had dispossessed those that dwelt in their land before them; they thought they did it by the help of Chemosh their god, but really it was Jehovah the God of Israel, that did it for them, as is expressly said, Deut. 2. 19, 21. "Now," says Jephthah, " we have as good a title to our country as you have to your's." Note, One instance of the honour and respect we owe to God, as our God, is, rightly to possess that which he gives us to possess, receive it from him, use it for him, keep it for his sake, and part with it when he calls for it. He has given us to possess, not to enjoy. He himself only must be enjoyed.

5. He pleads prescription. (1.) Their title had not been disputed when they first entered upon it, V. 25. " Barak, who was then king of Moab, from whom the greatest part of these lands had been taken by the Amorites, and who was most concerned and best able to oppose iis, if he only had had any thing to object agamst our settlement there, yet sat ttill, and never offered to strive against Israel." He knew that for his own part he had fairly lost it to the Amorites, and was not able to recover it, and could not but acknowledge that Israel had fairly won it of the Amorites, and therefore all his care was to secu? e what was left, he never pretended a title to what was lost. See Numb. 21. 2, 3. "He then acquiesced in God's way of disposing kingdoms, and wilt not thou now?" (2.) Their possession had never been disturbed, v. 26. He pleads that they had kept this country as their own, now about three hundred years, and the x\mmonites in all that time had never attempted to take it from them, no, not when they had it in their power to oppress them, ch. 3. 12, 13. So that, supposing their title had not been clear at the first, ^which yet he had proved it was,) yet no continual claim being made by so many descents, the entry of the children of Am-mon, without doubt, was barred for ever. A title so longunquestioned, shall be presumed unquestionable.

6. By these arguments Jephthah justifies himself and his own cause; {v. 27.) "I have not sinned against thee in taking or keeping what I have no right to, if I had, I would instantly make restitution;" and condemns the Ammonites, " Thou doest me wrong to war against me, and must expect to speed accordingly." It seems to me an evidence that the children of Israel, in the days of their prosperity and power, (for some such days they had in the times of the Judges,) had conducted themselves very inoffensively to all their neighbours, and had not been vexatious, or oppressing to them, (either by way of reprisal, or under colour of propagating their religion, that the king of the Ammonites, when he would seek an occasion of quarrelling with them, was forced to look three hundred years back for a pretence. It becomes the people of God thus to be blameless and harmless, and without rebuke.

7. For .the deciding of the controversy, he puts himself upon God and his sword, and the king of Ammcn joined issue with him; {v, 27,28.) The

Lord the Judge be Judge this day. With this so lemn reference of the matter to the Judge of heaven and earth, he designs either to deter the Ammon ites from proceeding, and oblige them to retire," when they saw the riglit of the cause was against them, or to justify himself in subduing them, if they should go on. Note, War is an appeal to heaven, to God the Judge of all, to whom the issues of it belong. If doubtful rights be disputed, he is thereby requested to determine them: if manifest rights be invaded or denied, he is thereby applied to for the vindicating of what is just, and the punishing of wrong. As the sword of justice was made for lawless and disobedient persons, (1 Tim. 1. 9.) so was the sword of war made for lawless and disobedient princes and nations. In war therefore the eye must be ever up to God, and it must always be thought a dangerous thing to desire or expect that God should patronise unrighteousness.

Neither Jephthah's apology, nor his appeal, wrought upon the king of the children of Ammon; they had found the sweets of the spoil of Israel, in the eighteen years wherein they had oppressed them, {ch. 10. 8.) and hoped now to make themselves masters of the tree which they had so often enriched themselves with the fruit of. He hearkened not to the words of Jephthah, his heart being hardened to his destruction.

29. Then the Spirit of the Lord came upon Jephthah -, and he passed over Gilead and Manasseh, and passed over Mizpeh of Gilead, and from Mizpeh of Gilead he passed over unto the children of Ammon. 30. And Jephthah vowed a vow unto the Lord, and said, If thou shalt without fail deliver the children of Ammon into mine hands, 31. Then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, shall surely be the Lord's, and I will offer it up for a burnt-offering. 32. So Jephthah passed over unto the children of Ammon, to fight against them; and the Lord delivered them into his hands. 33. And he smote them from Aroer, even till thou come to JVJinnith, even twenty cities, and unto the plain of the vineyards, with a very great slaughter. Thus the children of Ammon were subdued before the children of Israel. 34. And Jephthah came to Mizpeh unto his house, and, behold, his daughter came out to meet him vA'ith timbrels and with dances; and she icas his only child: besides her he had neither son nor daughter. 35. And it came to pass, when he saw her, that he rent his clothes, and said, Alas, my daughter! thou hast brought me very low, and thou art one of them that trouble me: for I have opened my mouth unto the Lord, and I cannot go back. 36. And she said unto him. My father, ?ythou hast opened thy mouth unto the Lord, do to me according to that w hich hath proceeded out of thy mouth; forasmuch as the Lord hath taken vengeance for thee of thine enemies, even of the children of Ammon. 37. And

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she said unto lier father, Let this .thing be done for nie: Let me alone two months, that I may go up and down upon the mountains, and bewail my virginity, I and my fellows. 38. And he said. Go. And he sent her away^or two months ; and she went with her companions, and bewailed her virginity upon the mountains. 39. And it came to pass, at the end of two months, that she returned unto her father, who did with her according to his vow which he had vowed : and she knew no man. And it was a custom in Israel, 40. That the daughters of Israel went yearly to lament the daughter of Jephthah the Gileadite four days in a year.

We have here Jephthah triumphing in a glorious victory, but, as an allay to his joy, troubled and distressed by an unadvised \ ow.

I. Jephthah's victory was clear, and shines very bright, both to his honour, and to the honour ojf God, his in pleading, and God's in owning, a righteous cause.

1. God gave him an excellent spirit, and he used it bravely, v. 39. Then when it appeared by the people's unanimous choice of him for their leader, that he had so clear a call to engage, and by the obstinate deafness of the king of Ammon to the proposal of accommodation, that he had so just a cause to engage in, then the Spirit of the Lord came upon him, and very much advanced his natural faculties, enduing him with power from on high, and making him more bold and more wise than ever he had been, and more fired with a holy zeal against the enemies of his people. Hereby God confirmed him in his office, and assured him of success in his undertaking. Thus animated, he loses no time, but with an undaunted resolution takes the field. Particular notice is taken of the vvay by which he advanced towards the enemies' camp, probably, because the choice f f it was an instance of that extraordinary direction with which the Spirit of the Lord hnd furnished him; for those who sincerely walk after the spirit, shall be led forth the right way.

2. God gave him eminent success, and he bra\ ely improved that too; (t. 32.) The Lord clelh<er€d the Jtmmonites into his hand, and so gave judgment upon the appeal in favour of the righteous cause, and made th; se feel the force of war, that wculd not yield to the force of reason, for he sits in the throne, judging right. Jephthah lost not the advantages given him, but pursued and completed his victory; having routed their forces in the field, he pursued them to their cities, where he put to the sword all he found in arms, so as utterly to disable them to gi\e Israel any molestation, v. 33. But it does not appear that he utterly destroved the people, as Joshua had done those of the devoted nations, or that he offered to make himself master of the country, though their pretensions to the land of Israel might have given him colour to do so, only he took care that they should be effectually subdued. Though others' attempting wrong to us, will justify us in the defence of our own right, yet it will not authorize us to do them wrong.

II. Jephthah's vow is dark, and much in the clouds. When he was going out from his own house, upon this hazardous xmdertaking, in prayer to God for his presence with him, he makes a secret but solenm vow, or religious promise to God, that if God would graciously bring him back a cf n-

VoL. II.—X

queror, whosoever,' ■ vhatsoever, should first come out of his house to n.tet him, it should be devoted to God, and offered up for a burnt-offering; at his return, tidings of his victory coming home before him, his own and only daughter meets him with the seasonable expressions of joy; this puts him into a great confusion, but there was no remedy; after she had taken some time to lament her own infelicity, she cheerfully submitted to the performance of nis vow.

Now, 1. There are several good lessons to be learned out of this story. (1.) Th;'.t there may be remainders of distrust and doubting even in the hearts of true and great believers. Jephthah had reason enough to be confident of success, especially when he found the S/iirit of the Lord come upon him; and yet now that it came to the settling, he seems to hesitate; {v. 30.) '* If thou shaIt without fail deliver them into my hand, then I will do so and so." And perhaps the snare into which his vow brought him, was designed to correct the weakness of his faith; and a fond conceit he had, that he could not promise himself a victory, unless he pn ffered something considerable to be given to God in lieu of it. (2.) That yet it is very good, when we are in the pursuit or expectation of any mercy, to make vows to God of some instance of acceptable ser\ ice to him, not as a purchase of the favour we desire, but as an expression of our gratitude to him, and the deep sense we have of our obligations to render according to the benefit dene to us. The matter of such a singular vow (Lev. 27. 2.) must be something that has a plain and direct tendency, either to the.advancement of God's glory, and the interests of his kingdom among men, or to the furtherance of ourselves in his service, and ir that wh'ch is antecedently our duty. (3.) That we have great need to be ^ ery cautious, and well advised, in the making of such vows, lest, by indulging a present emotion even of pious zeal, we entangle our own consciences, involve ourselves in perplexities, and are forced at last to say before the angel that it was an error, Eccl. 5. 2''6. It is a snare to a man, hastilv to devour that which is holy, without due consideration, (quid valeant humeri, quidferre re~ cusent — xvhat we are able to effect, J and without inserting the needful provisos and limitations whicfi might prevent the entanglement, and then after vows to make the inquiry which should have beeij-made before, Prov. 20. 25. Let Jephthah's hdrrfi be our warning in this matter. See Deut. 29. 22. (4.) That what we have solemnly vowed to God, we must conscientiously perform, if it be possible and lawful, though it be ever so difficult and grievous to us. Jephthah's sense of the powerfnl obligation of his vow must always be our's (v. 35.) I have opened my mouth unto the Lord in a solemn vow, and I cannot go back; that is, " I cannot recall the vow myself, it is too late, i>or can any power on earth dispense with it, or give me up my bond. The thing was mine own, and in mine own power, (Acts 5. 4.) but now it is not." Vow and pay, Ps. 76. 11. We deceive ourselves, if we think to mock God. If we apply this to the consent we have so-, lemnly given in our sacramental vows to the covenant of grace, made with poor sinners in Christ, what a powerful argument will it be against the sins we have by those vows bound ourselves out from, and what a strong inducement to the duties we have thereby bound ourselves up to, and what a ready answer to every temptation! *' 7 have opened my mouth to the Lord, and I cannot go back; I must therefore go forward: I have sworn, and I must, I will, perform it. I^et me not dare to play fast and loose with God." (5.) That it well'becomes children, obediently and cheerfully to submit to their parents in the Lord, and particularly

JUDGES, XI.

to comply with their pious resolutions for the honour nf Gud, and the keeping up of rehgion in their fami-l.es, though they be harsh and severe, as Rech.ib-ites, who for many generations religiously observed the commands of Jonadab their frither in forbearing wine, and Jephthah's daughter here, who, for the satisfying of her father's conscience, and for tlie honour of God and her country, yielded herself as one devoted; (v. 36.) "Do to me according to that \vhich hai/i procetded out of thy mouth; 1 know I am dear to thee, but am well dntent that God should be dearer." The father might disallow any vow made by the daughter, (Numb. 30, 5.) but the daughter could not disallow or disannul, no, not such a vow as this, made by the father. This magnifies the law of the fifth commandment. (6.) That our friends* grievances should be our griefs. Where she went to bewail her hard fate, the virgins, her companions, joined witli her in her lamentations, V. 38. With those of her own sex and age she used to associate, who, no doubt, now that her father was of a sudden grown so great, expected, shortly after his return, to dance at her wedding, but were heavily disappointed, when they were called to retire to the mountains with her and share in her griefs. Those are unworthy of the name of friends, that will csnly rejoice with us, and not weep with us. (7.) That heroic zeal for the honour of God and Israel, though allayed with infirmity and indiscretion, is worthy to be had in perpetual remembrance. It well became the daughters of Israel, by an annual solemnity to preserve the honourable memory of Jephthah's daughter, who made light even of her own life, like a noble heroine, when God had taken vengeance of Israel's enemies, V. 36. Such a rare instance of one that preferred the public interest before life itself, was never to be forgotten. Her sex forbad her to follow to the war, and so to expose her life in battle, in lieu of which she hazards it much more, (and perhaps apprehends that she did so, having some intimation of his vow, and did it designedly, for he te 's her, (y. 30.) Thou hast brought me very low,) to grace his triumphs. So transported was she with the victory as a common benefit, that she was willing to be herself offered up as a thank-offering for it, and would think her life well bestowed when laid down on so great an occasion. She thinks it an honour to die, not as a sacrifice of atonement for the ''people's sins, (that honour was reserved for Christ only,) but as a sacrifice of acknowledgment for the ])eople's mercies. (8.) From Jephthah's concern on this occasion, we must learn not to think it strange if the day of ou- triumphs in this world proves upon some account or other the day of our griefs, and therefore must rejoice with trembling! we hope for a day of triumph hereafter which will have no allay.

2. Yet there are some difficult questions that do arise upon this story, which have very much employed the pens of learned men; I will say but little to them, because Mr. Poole has discussed them very til ly in I'.is English annotations.

(1.) It is hard to say, what Jephthah did to his daughter in performance of his vow. [1.] Some think lie only shut her up for a nun, and that it being unlawful, according to one part of his vow, (for they make it disjunctive,) to offer her up for a burnt-offering, he thus, according to the other part, engaged her to be the Lord's, that is, totally to sequester herself from all the affairs of this life, and consequently from marriage, and to employ herself wholly in tlie acts of devotion all her days. That which countenances this opinion, is, that she is said to imvail her virginity, (f. 37, 38.) and that she knriv no man, v. 39. But if he sacrificed her, it was proper enough for her to bewail, not he- death,

because fhat was intended to be for the honour oi God, and she would undergo it cheerfully, but thai unhappy circumstance of it, which made it more grievous to her than any other, because she was her father's only child, in whom he hoped his name and family would ha\e been built up; that she was un-mariied, and so left no issue to inherit her father's honour and estate; therefore that is it that is par-ticvdarly taken notice of, {y. 34) that beside her he had neither son nor daughter. But that which makes me think Jephthah did not go about thus to s.itisfy his vow, or evade it rather, is, that we do not find any law, usage, or custom, in all the Old Testament, which does in the least intimate that a single life was any branch or article of religion, or that any person, man or woman, was looked upon as the more holy, more the Lord's, or devoted to him, for living unmarried; it was no part of the law, either of the piiests, or of the NL.zarites; Deborah and Huldah, both prophetesses, are both oi them particularly taken notice of to be married women, il Besides, had she only been confined to a single life, \ she needed not to have desired these two months to bewail it in; she had her whole life before her to do that, if she saw cause. Nor needed she to take such a bad leave of her companions; for they that are of that opinion, understand what is said, {v. 40.) of their coming to talk with her, as our margin reads it, four days in the year. Therefore, [2.] It seems more probable that he offered her up for a sacrifice, according to the letter of his vow, misunderstanding that law which spoke of persons devoted to the cause of God, as if it were to be applied to such as were devoted by men's vows; (Lev. 27. 29.) JVone devoted shall be redeemed, but shall surely be put Co drath; and wanting to be better informed of the power the law ga\ e him in this case to redeem her. Abraham's attempt to offer up Isaac, perhaps encouraged him, and made him think, if God would not accept this sacrifice which he had vowed, he would send an angel to stay his hand, as he did Abraham's; if she came out designedly to be made a sacrifice, as who knows but she might, perhaps he thought that would make the case the plainer; Volenti non sit injuria — j^n injury cannot be done to afierson when he himself consents toil. He imagined, it may be, that where there was neither anger noi malice, there was no murder, and that his good intention would sanctify this bad action; and since he had made such a \ ow, he thought it better to kill his j daughter than to break his vow, and let Piovidence I bear the blame, that brought her forth to meet him. *

(2.) But supposing that Jephthah did sacrifice his daughter, the question is, whether he did well? [1.] Some justify him in it, and think he did well, and as became one that preferred the honour of God before that which was dearest to him in this world. He is mentioned among the eminent believers, who by faith did great things, Heb. 11, 12. And this was one of the great things he did: it was done deliberately, and upon two months' consioera-tion and consultation. He is never blamed for it by any inspired writer. Tfiough it highly exalts the paternal authority, yet it cannot justify any in doing the like; he was an extraordinary person, the Spirit of the Lord came upon him; many circumstances, now unknown to us, might make this altogether extraordinary, and justify it, yet not so that it might justify the like. Some learned men have made this sacrifice a figure of Christ the great Sacrifice; he was of unspotted purity and innocency, as she a chaste virgin; he was devoted to death by his Father, and so made a curse, or an anathema, for us: he submitted himself, as she did, to his Father's will— J\''ot as I will, but as thou wilt. But, [2.] Most condemn Jephthah; he did ill to make so rash a vow, and worse to perform it. He could not be

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bound by his vow, to that which God had forbidden by the letter of the sixth commandment, Thou shalt nut kill. God had forbidden human sacrifices, so that it was (says Dr. Lightfoot) in effect a sacrifice to Moloch. And, probably, the reason why it is left dubious by the inspired penman, whether he sacrificed her or no, was that they who did afterwards offer their cliildren, might not take any encouragement from tiiis instance. Concerning this, and some other such passages in the sacred story, which learned men are in the dark, divided, and in doubt about, we need not much amuse ourselves; what is necessary to our salvation, thanks be to God, is plain enough.

CHAP. Xil.

In this dliapter, we have, I. Jephthah's rencounter with the Epiiraiinites, and the bloodshed on that unhappy occasion, (v. 1. . 6.) and the conclusion of Jephthah's life and government, v. 7. II. A short account of three other of the judges of Israel; Ibzon, (v. 8.. 10.) Elon, (v. 11, 12.) and Abdon, v. 13. . 15.

ND the men of Ephraim gathered themselves together, and went northward, and said unto Jephthah, Wherefore passedst thou over to hght against the chil-(hen of Ammon, and didst not call us to go wit ii thee ? we will burn thine house upon thee with fire. 2. And Jephthah said unto them, 1 and my people were at great strife with the children of Ammon; and when I called you, ye delivered me not out of their hands. 3. And when I saw that ye delivered viti not, I put my life in my hands, and passed over against the children of Ammon, and the Lord delivered them into my hand: wherefore then are ye come up unto me this day to fight against me? 4. Then Jephthah gathered together all the men of Gilead, and fought with Ephraim : and the men of Gilead smote Ephraim, because they said, Ye Gil-eadites are fugitives of Ephraim among the E^phraimites, and among the Manassites. 5. And the Gileadites took the passages of Jordan before the Ephraimites: and it was ii?, that when*those Ephraimites which were escaped, said, Let me go over, that the men of Gilead said unto him. Art thou an Ephraimite ? If. he said. Nay; 6. Then said they unto him. Say now Shibboleth; and he said Sibboleth: for he could not frame to pronounce it right. Then they took him, and slew him at the passages of .Tordan; and there fell at that time of the Ephraimites forty and two thousand. 7. And Jephthah judged Israel six years: then died Jephthah the Gileadite, and was buried in one of the cities of Gilead.

Here is,

I. The unreasonable displeasure of the men of Epliraim against Jephthah, because he had hot called them in to his assistance against the Ammonites, that they might have shared in the triumphs and spoils, V. 1. ■ Pride was at the bottom of the quarrel, only by that comes contention. Proud men

think all the honou; s lost, that go beside themseU cs, and then ivho can stand before envy? The Ephraimites had the same quarrel with Gideon, {ch. S. 1.) who was of Manusseh on the other side Jordan, as Jephthah was of Manasseh on their side Jordan. Ephraim and Manasseh were nearer akin than any other of the tribes, be'ng both the sons of Joseph, and yet they were nirie jealous one of another than any other of the tribes. Jacob having crossed hands, and given Epliraim the preference, looking as far forward as the kingdrni of the ten tribes, which Ephraim was the head of, after the revolt frc m the house of David, that tribe, not ctntent with that honour in the promise, was displeased if Manasseh had any honour done it in the mean time. 'It is pity that kindred and relations, which should be an inducement to love and peace, should ever be an occasion (as it often proves) of strife and discord. .-■/ brother offended is haraer to be won than a strong city, and their contentions are as the bars of a castle. The anger of the Ephraimites at Jephthah was, 1. Causeless and unjust. Why didst thou not call us to go with thee? For a good reason, because they were the men of Gilead that had made him their captain, not the men of Ephraim, so that he had no authority to call them. Had his attempt miscarried for want of their help, they might justly have blamed him for not desiring it. But when the work was done, and done effectually, the Ammonites subdued, and Israel delivered, there was no harm done, though their hands were not employed in it. 2. It was cruel and outrageous. They got together in a tumultuous manner, went over Jordan as far as Mizpeh in Gilead, where Jephthah lived, and no less will satisfy their fury, but they will burn his hcuse, and him in it. Cursed be their anger, for it was Jierce. Those resentments that have the least reason for them, have commonly the most rage in them. Jephthah was now a conqueror over the common enemies of Israel, and they should have come to congratulate him, and return him the thanks of their tribe for the good services he had done; but we must not think it strange if we receive ill from those from whom we deserve well. Jephthah was now a mourner for the calamity of his family, upon his daughter's account, and they should have come to condole and comfort him; but barbarous men take a pleasure in adding afBiction to the afflicted. In this world, the end of one trouble often proves the beginning of ant.ther; nor must we ever boast a though we had fiut off the harness.

II. Jephthah's warm \ indicoticn of himself. He did not endeavour to pacify them, as Gidern had done in the like case; the Ephraimites were now more outrageous than they were then, and Jephthah had not so much of a meek and quiet spirit as Gideon had. Whether they would be pacified or.no, Jephthah t kes care,

1. To justify himself, v. 2, 3. He makes it out that they had no cause to quarrel with him, for, (1.) It was not in pursuit of glory that he had engaged in this war, but for the necessary defence of his country, with which the children of Ammon greatly strove. (2.) He had invited the Ephraimites to come and join with him, though he neither needed them, nor was under any obligation to pay that respect to them; but yet they had declined the service; I called you, and ye delivered we not out of their hands. Had that been tnie which they charged him with, yet it had not been a just ground of quarrel, but it seems it was false; and, as the matter of fact now appears, he had more cause to quarre. with them, for deserting the common interests of Israel in a time of need. It is no new thing for those who are themselves most culpable, to be most clamorous in accusing the innocent. (3.) The enterprise was very hazardous, and they had more rea-

JUDGES, XII.

son to pity him, than to be angry with him; / /ii4t niu life in iny hands; that is, " exposed myself to the utmost peril in wliat I did, having so small an army." The honour they envied, was bought dear enough, tncy needed not to grudge it him; few of them w.'uld have ventured so far for it. (4.) He does not tHKe the glory of the success to himself, (that had hccn invidious,) but gives it all to God, " The Lord d livered them into mine hand. If God was pleased s(. t.ir to nuike use of me for his glory, why should v!.a l)e offended at that? Have you any reason to 'fii^-ht against me? Is not that in effect to fight H-iiiinst riod, in whose hand I have been only an u;uvo'«thy instrument?"

2. When this just answer (though not so soft an answer as (iideon's) did not prevail to turn away their wi-ath, he took, care both to defend himself fr m the r fuiy, and to chastise their insolence with tl\e sword, by virtue of his authority as Israel's judge.

(1.) The Ephraimites had not only quarrelled v/ith Jephthah, but when his neighbours and friends appeared to take his part, they had abused them, and given them fine language; for I adhere to our translation, and so take it, v. 4. They said in scorn, " Ye Gileadites that dwell here on the other side J n-dan, are but fugitives of Ephraim, the scum and dregs of the tribes of Joseph, of which Ephraim is theVhief, the refuse of the family, and are so ac-'■(Hinted among the Ephraimites, and among the Mmassites. Who cares for you? All your neigh-hours know what you are, no better than fugitives :ind vagabonds, separated from your brethren, and dviven hither into a corner." The Gileadites were :is true Israelites as any other, and at this time had signalized themselves, both in the choice of Jephthah, and in the war with Ammon, above all the I .milies of Israel, and yet are most basely and unjustly called fugitives. It is an ill thing to fasten !i lines Of characters of reproach upon persons or ( ocntries, as is common, especially upon those who lie under outward disadvantages: it often occasions qu inrels that prove of ill consequence, as it did hete. See likewise what a mischievous thing an abusive tongue is, that calls ill names, and gives s vn-rilnus language; it sets on Jire the course of nature, and is set on fire of hell, (Jam. 3. 6.) and m my a time cuts the throat of him that uses it, as "t did here, Ps. 64. 8. If these Ephraimites could h ive denied themselves the poor satisf iction of calling the Gileadites fugitives, they might have pre-\ented a great deal'of bloodshed, {or grievous words stir u/i anger, and who knows how great a matter a little of that fire may kindle?

(2.) This affront raises the Gileadites' blood, and t'lc indignity done to themselves, as well as to their (■••iptain, must be revenged. [1.] They routed them i'l the field, ;:'. 4. They fought with Ephraim, and, Ephraim being but a rude unheaded rabble, smote r,!)hraim, and put them to flight. [2.] They cut off their retreat, and so completed their revenge, v. .'), 6. The Gileadites, who perhaps were better f.-quainted with the passages of Joi-dan than the I'phraimites were, secured them with strong guards, who were ordered to slay every Ephraimite that offered to pass the river. Here was. First, Cruelty <Ti(r>ip;h in the destruction of them. Sufficient surely '.'■ IS the fiitnishment which was inflicted by many: v'hen they were routed in the field, there needed iv^.t this severity to cut off all that escaped. Shall t'-.? sword devour for ever? Whether Jephthah is tO he praised for this, I know not, perhaps he saw it to be a piece of necessary justice. Secondly, Cun-n-fvg enough in the discovery of them. It seems the Ephraimites, though they spoke the same language with other Israelites, yet had got a custom in the dialect of tlieir country to pronounce the He-

brew letter Shin like Samech, and they had so strangely used themseh es to it, that they could not do otherwise, no, not to save their lives. We leani to speak by imitation; they that first used s for ah, did it either because it was shorter, or because it was finer, and their children liked to speak l.ke them, so that you might know an Ephraimite by it; as in England we know a west-country man, or a north-country man, nay, perhaps a Shropshire n»an, and a Cheshire man, by his pnmunciation. 'J hou art a Gali/fan, and thy apccch betrays thee. By this the Ephraimites were discovered. If they took a man thut they suspected to be an E])hraim-ite, but he denied it, they i)ade him say !-Jiihboleth; but either he could not, as our translation reads it, or he did m t heed, or frame, or direct himself, ;is some read, to pronounce it right, but said Sibbolcth, and so was known to be an Ephraimite, and whs slain immediately. Shibboleth signifies a river or stream; " Ask leave to go over Shibboleth, tiie river." Those that were thus cut off, made up the whole number of slaughtered Ephraimites forty-two thousand, v. 6. Thus another mutiny of that angry tribe was prevented.

Now let us observe the righteousness of God in the punishment of these proud and passionate Ephraimites, which in several instances answered to their sin. 1. They were proud of the honour < f their tribe, gloried in this, that they were Ephraimites; but how soon are they brought to be ashamed or afraid to own their countiy! ylrt thou an Efihraimite? No, now rather of any tribe than that. 2. They had gone in a rage over Jordan to bu i n Jephthah's house with fire, but now they come back to Jordan as sneakingly as they had passed it furiously, and were cut off from ever returning to their own houses. 3. They had upbraided the Gileadites with the infelicity of their country, lying at such a distance; and now they suffer by an infimiity peculiar to their own country, in not being able to pronounce Shibboleth. 4. They had called the Gileadites, \]iX\]\is\.\y, fugitives, and now they are really and in good earnest become fugitives themselves* and in the Hebrew, the same word {v. 5.) is used of the Ephraimites that escaped, or that fled, which they had used in scorn of the Gileadites, calling them fugitives; he that rolls the stone of reproach unjustly upon another, let him expect that it will justly return upon himself.

Lastly, Here is the end of Jephthah's government. He judged Israel but six years, and then died, V. 7. Perhaps the death of his daughter sunk him so, that henever looked up after," but it shortened his days, and he went to his grave mourning.

8. And after him Ibzan of Beth-lehem judged Israel. 9. And he had thirty sons, and thirty daughters, tvhom he sent abroad,^ and took in thirty daughters from abroad for his sons: and he judsed Fsrael seven years. 10. Then died fbzan, and was buried at Beth-lehem. 11. And after him Elon a Zebulonite judged Israel ; and he judged Israel ten years. 12. And Elon the Zebulonite died, and was buried in Ajalon, in the country of Zebulun, 13. And after him Abdon, ihe son of Hillel a Pirathonite, judged Israel. 14. And he had forty sons, and thirty nephews, that rode on threescore and ten ass-colts : and he judged Israel eight years. 15. And Abdon, the son of Hillel the Pirathonite, died, and was buried in Pi-

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165

rathon, in the land of Ephraim, in the mount of the Amalekites.

We have here a short account of the short reigns of three more of the judges of Israel; the first of whicl\ governed but seven years, the second ten, and the third eight. For the transgression of a land, many are the pnnces thereof, many in a short time, successi\ ely, Prov. 28. 2. Good men being removed in the beginning of their usefulness, and by the time, they had applied themselves to their business.

I. Ibzan of Beth-lehem; most probably, Beth-le-hem of Judah, David's city, not tl\at in Zebulun, which.is only mentioned once, Josh. 19. 15. He ruled but seven years, but by the number of his children, and his disposing of tliem all in marriage himself, it appears that he lived long; and, probably, the great increase of his family, and the numerous alliances he made, added to his personal merits, made him the more fit to be either chosen by the people, as Jephthah was, or called of God immediately, as Gideon was, to be Israel's judge, to keep up and carry on the work of God among them." That which is remarkable concerning him, is, his children. 1. That he had many children, sixty in all, a quiver full of these arrows. Thus was Beth-lehem of old famous for increase, the \ ery city where he was to be born, whose spiritual seed should be as the stars of heaven. 2. That he had an equal number of each sex, thirty sons and thirty daughters, a thing which does not often happen in the same family, yet in the great family of mankind, he that first made two, male and female, by his wise providence, preserves a succession of both in some sort of equality, as far as is requisite to the keeping up of the generations of men upon earth. 3. That he took care to marry them all; his daughters he sent abroad, et maritis dedit, so the vulgar Latin adds— he firo-vided husbands for them; and, as it were in exchange, and both ways strengthening his interest, he took in thirty daughters from abroad for his sons. The Jews sav, .Every father owes three things to his son, to teach him to read the law, give him a trade, and get him a wife. What a difference was there between Ibzan's family, and that of his immediate predecessor, Jephthah! Ibzan has sixty children and all married, Jephthah but one, a daughter, that dies or li\ es unmarried. Some are increased, others are diminished; both are the Lord's doing.

II. Elon of Zebulun, in the north of Canaan, was next raised -up to preside in public affairs, to administer justice, and to reform abuses; ten years he continued a blessing to Israel; and then died, v. 11, 12. Dr. Lightfoot computes, that in the beginning of his time, the forty years' oppression by the Philistines began, (spoken of, ch. 13. 1.) and about that time Simson was born. Probably, his residence being in the north, the Philistines who bordered upon the southern parts of Canaan, took the opportunity of making incursions upon them.

III. Abdon, of the tribe of Ephraim, succeeded, and in him that illustrious tribe begins to recover in reputation, having not afforded any person of note since Joshua; for Abimelech the Shechemite was rather a scandal to it. This Abdon was famous for the multitude of his offspring; {v. 14.) he had forty sons and thirty grandsons, all which he lived to see <-rown up; and they rode on seventy ass-colts, either as judges and officers, or as gentlemen and persons of distinction. It was a satisfaction to him thus to see his children's children, but it is feared he did not see peace upon Israel, for by this time the Philistines had begun to break in upon them.

Concerning this, and the rest of these judges that

e ever so short an account given of them, yet no-

'ice is taken where they were buried; {v. 7, 10,

12, 15.) perhaps, because the inscriptions upon their monuments (for such were anciently used, 2 Kings 23. 17.) would serve for the confirmation and enlargement of their story, and might be consulted by such as desired further information concerning them. St. Peter having occasion to speak of David, says, His sepulchre is with us unto this day. Acts 2. 29. Or it is intended for the honour of the places where they laid their bones; but may be improved for the lessening of our esteem of all worldly glory, which death and the grave will stain the pride of. These judges that were as gods to Israel, died like men, and all their honour was laid in the dust.

It is \ ery strange, that in the history of all thete judges, some of whose actions are very particularly related, there is not so nmch as once iiiention m;.de of the High Priest, or any other priest, or Levite appearing either for counsel or action in any public affair, from Phinehas {ch. 20. 28.) to Eli, which may well be computed two hundred and fifty years; only the name of the High Priests at that time are preserved, iChron. 6. 4—7. and Ezra 7. 3—5. How can this strange obscurity of that priesthood for so long a time, ngw in the beginning of its days, agree with that mighty splendour with which it was introduced, and the figure which the institution of it makes in the law of Moses? Surely it intimates, that the institution was chiefly intended to be typical, and that the gi-eat benefits that seemed to be promised by it, were to be chiefly looked for in its antitype, the everlasting priesthood of our Lord Jesus, in comparison of the excelling glory of which that priesthood had no glory, 2 Cor. 3. 10.

CHAP. XIll.

At this chapter begins the story of Samson, the last of the Judges of Israel, whose story is recorded in this book, and next before Eli. The passas^es related concerninjr him, are, from first to last, very surprising and uncommon. The figure he makes in this history is really great, and yet vastly different from that of his predecessors. We never find him at the head, either of a court or of an army, never upon the throne of judgment, or in the field of battle, yet in his own proper person a great patriot of his country and a terrible scourge and a check to its enemies and oppressors: he was an eminent believer, {Heh. 11. 32.) and a glorious type of Him who with bis own arm wrought salvation. The history of the rest of the Judges commences from their advancement to that station, but Samson's begins with his birtli, nay with his conception, and no less than an angel from heaven ushers him into the world, as a pattern of what should be afterward done to John Baptist, and Christ. This is related in this chapter. I. The occasion of raising up this deliverer was the oppression of Israel by the Philistines, v. 1. II. His birth is foretold by an angel to his mother, v. 2.. 5. III. She relates it to his father, v. 6, 7. IV. They both together have it again from the angel, (v. 8 .. 14.) whom they treat with respect, {\. 15 . . 18.) and who, to their great amazement, discovers what he was, at parting, v. 19.. 23. Y. Samson is born, 34, 35.

1. 4 ND the cliildreii of Israel did evil i\ again in the sight of the Lord ; and the Lord delivered them into the hand of the Philistines forty years. 2. And (here was a certain man of Zorah, of the family of tlie Danites, whose name 7ras Manoah; and his wife ims barren, and bare not. 3. And the angel of the Lord appeared unto the woman, and said unto her, Behold now, thou art barren, and bearest not: but thou shalt conceive, and bear a son. 4. Now therefore beware, I pray thee, and diink not wine nor strong drink, and eat not anv un

JUDGES, XIII.

• lean thing: 5. For, lo,thoushalt conceive, ;uul bear a son ; and no razor shall come on h.is head : for the child shall be a Nazarite unto God from the womb ; and he shall begin to deliver Israel out of the hand of the Philistines. 6. Then the woman came, and told her husband, saying, A man of God came unto me, and his countenance ivas like the countenance of an angel of God, very terrible; but I asked him not whence he was, neither told me his name. 7. But he said unto me. Behold, thou shalt conceive*, and bear a son; and now drink no wine nor strong drink, neither eat any unclean thino;: for the child shall be a Nazarite to God from the womb to the day of his death.

The first verse gives us a short account, such as we ha\ e too often met with ah'eady, of the great distress that Israel was in, which gave'occasion for the raising up of a dehverer. They did evil, as they had done, in the sight of the Lord, and then God delivered them, as he had done, into the hands of their enemies. If there had been no sin, there had needed no Savicur; l)ut sin was suffered to aljound, that grace might mucli more tibound. The enemies God now sold them to, were the Philistines, their next neighbours, that l<>y within them, the first and c!iief of the nations which were devoted to destruction; bat which (iod left to firove them, {ch. 3. 1, 3.) the five lordfi of the Philistines, an inconsiderable j)eop!e in comparison with'Israel, (they had but five cides of any note,) and yet when God made use of them as the staff in his hand, they were \ ery oppressive and vexatious. And this trouble lasted longer t lan any yet, it continvied forty years, though, pro-b lilv, not always alike violent.

When Israel was in this distress, Samson was horn; and here we have his birth foretold by an an-gc!. Observe,

I. His extraction. He was of the tribe of Dan, V. 2. Dmi signifies a. judge or judgment. Gen. 30. 6. And, probably, it was with an eye to Samson, that dying Jacob foretold, Daii shall judge his fieo-file, that is, " he shall produce a judge for his people, though one of the sons of the handmaids, as one, as well as anv one of the tribes of Israel," Gen. 49, 16. The lot of the tribe of Dan lay next to the c untry of the Philistines, and therefore one of that tribe was most fit to be made a bridle upon them. His parents had been long childless. Many eminent persons were born of mothers that had been kept a great while in the want of the blessing of children; as Isaac, Joseph, Samuel, and John Baptist, that the mercy might be the more acceptable when it did come, '^ing, 0 barren, that thou didst not bear, Isa. 54. 1. Note, Mercies long waited for, often prove signal mercies, and it 'smade to appear that they were \v(n-th waiting for, and by them others may be encouraged to continue their hope in God's mercy.

II. The glad tidings brought to his mother, that she should have a son. The messenger was an angel of the Lord, {v. 3.) yet appearing as a man, v/ith the aspect and garb of a prophet, or man of ("iod. .\nd this angel (as the learned Bishop Patrick supposes, T. 18.) was the Lord himself, that is, the Word of the Lord, who was to be the Messiah, for his name is called Wonderful, {v. 18.) and Jehovah, V. 19. The great Redeemer did in a particular manner concern himself about this typical redeemer. It was not so much for the sake of Manoah and his wife, obscure Danites, that this extraordinary message was sent, but for Israel's sake, whose

deliverer he was to be; and not only so, his services to Israel not seeming to answer to the grandeur of his entry, but for the Messiah's sake, whose type he was to be, and whose birth must be foretold by an angel, as his was.

The angel, in the message he delivers, 1. Takes notice of her affliction. Behold iioiv, thou art barren, and bearest not. From hence she might gather he was a prophet, that, though a stranger to her, and one she had never seen before, yet he knew this to be her grievance. He tells her of it, not to up braid her with it, but because perhaps at this time she was actually thinking of this affliction, and bemoaning herselt as one written childless. God often sends in comfort to his people very seasonably, wlien they feel most from their troubles. ".A'bw thou art barren, but thou shalt not be always so," as she feared, "nor long so." 2. He assures her that she should conceive and bear a son, {v. 3.) and repeats it, v. 5. To show the power of a divine word, the strongest man that ever was, a child of promise, as Isaac, born by force and virtue of a promise and faith in that promise, Heb. 11. 11. Gal. 4. 23. Many a woman, after having been long barren, has borne a son by pro\ idence, but Samson was by promise, because a figure of tlie PromisedSeed, so long expected by the faith of the Old Testament saints. 3. He appoints that the child should be a Nazarite from his birth, and therefore that the mother should be subject to the law of the Nazarites, (though not under the vow of a Nazarite,) and should drink no wine or strong drink, so long as this child was to have his nourishment from her, either in the womb or at the breast, v. 4, 5. Observe, This deliverer of Israel must be in the strictest manner devoted to God, an example of holiness. It is spoken of as a kindness to the people, that God raised up their young men for Nazarites, Amos 2. 11. Other judges had corrected their apostasies from God, but Samson must appear as one, more than any of them, consecrated to.God; and notwithstanding what we read of his faults, we ha\ e reason to think, that being a Nazarite of (iod's making, he did, in the course of his conversation, exemplify, not only the ceremony, but the substance, of that sefiaration to the Lord, in which the Nazariteship did consist. Numb. 6, 2. Those that would save others, must by singular piety distinguish themselves. Samuel, who carried on Israel's deli^er-ance from the Philistines, was a Nazarite by his mother's vow, (1 Sam. 1. 11.) as Samson by the divine appointment. The mother of this deliverer must therefore deny herself, and not eat any unclean thing; what was lawful at another time, was now to be forborne. As the promise tried her faith, so this precept tried her obedience; for God requires both from those on whom he will bestow his favours. Women with child ought conscientiously to a\ oid whatever they have reason to think will be any way prejudicial to the health or good constitution of the fruit of their body. And perhaps Samson's mother was to refrain from wme and strong drink, not only because he was designed for a Nazarite, but because he was designed for a man of strength, which his mother's temperance would contribute to. 4. He foretells the service which this child should do to his country. He shall begin to deliver Israel. Note, It is very desirable that our children may be not only devoted entireh' to God themselyes, but instrumental for the good of others, and the service of their generation; not recluses, candles under a bushel, but on a candlestick-. Observe," He shall begin to deli\ er Israel. This intimated that the oppression of the Philistines should last long, for Israel's deliv erance from it should not so much as l)egin, not one step be taken towards it, till this child, which was now unborn, should be

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167

grown up to a capacity ot beginning it. And yet he must not complete the deUverance neither, he shall only begin to deliver Israel, which intimates that the trouble should still be prolonged; God chooses to carry on his work gradually, and by several hands. One lays the foundation of a good work, another builds, and perhaps a third brings forth the top-stone.

Now herein Samson was a type of Christ. (1.) As a Nazarite to God, a Nazafite from the womb. For though our Lord Jesus was not a Nazarite himself, yet he was typified by the Nazarites, as being perfectly pure from all sin, not so much as conceived in it, and entirely devoted to his Father's honour. Of the Jewish church, as concerning thejlesh, Christ came, because to them pertained the promise of him, Rom; 9. 4, 5. By virtue of that promise, he long lay as it were in the womb of that church, which for many ages was pregnant of him, and therefore, like Samson's mother, during that pregnancy, was made a holy nation and a peculiar people, and strictly forbidden to touch any unclean thing for his sake, who in the fulness of time was to come from them. (2.) As a deliverer of Israel; for he is Jesus a Saviour, who saves his people fr? m their sins. But with this difference: Samson did only begin to deliver Israel, David was afterwards raised up to complete the destruction of the Philistines, but our Lord Jesus is both Samson and David too; both the Author and Finisher of our faith.

III. The report which Manoah's wife, in a transport of joy, brings in all haste to her husband, of this surprising message, v. 6, 7. The glad tidings were brought her when she was alone, perhaps religiously employed in meditation or prayer; but she could not, she would not, conceal it from her husband, but gives him an account,

1. Of the messenger. It was a man of God, v. 6. His countenance she could describe; it was very awful: he had such a majesty in his look, such a sparkling eye, such a shining face, so powerfully commanding reverence and respect, that, according to the idea she had of an angel, he had the very countenance of one. But his name she can give no account of, nor to what tribe or city of Israel he belonged, for he did not think fit to tell her, and, for her part, the very sight of him struck such an awe upon her, that she durst not ask him. She was abundantly satisfied that he was a servant of God, his pei'son and message she thought carried their own evidence along with them, and she inquired no further.

2. Of the message. She gives him a particular account both of the promise and of the precept, {t. 7.) that he also might believe the promise, and might on all occasions be a monitor to her to observe the precept. Thus should yoke-fellows communicate to each other their experiences of communion with God, and their improvements in acquaintance with him, that they may be helpful to each other in the loay that is called holy.

8. Then Manoah entreated the Lord, and said, O my Lord, let the man of God which thou didst send come again unto us, and teach us what we shall do unto tlie child that shall be born. 9. And God hearkened to the voice of Manoah ; and the angel of God came again unto the woman as she sat in the field : but Manoah her husband was not with her. 10. And the woman made haste, and ran, and showed her husband, and said imto him. Behold, the man hath appeared unto me, that came unto me I

the other day. 11. And Manoah riiose, and went after his wife, and came to the man, and said unto him, Art thou the man that speakest unto the woman I And he said, I am. 12. And Manoah said, Now let thy words come to pass: how shall we order the child 1 and lioio shall we do unto him ' 13. And the angel of the Lord said unto Manoah, Of all that I said unto the woman let her beware. 14. She may not eat of any thing that cometh of the vine, neither let her drink wine or strong drink, nor eat any nnclean thing: all that I commanded her let her observe.

We have here an account of a second visit, which the angel of God made to Manoah and his wife.

I. Manoah earnestly prayed for it, v. 1. He was not incredulous, and therefore the heart of her husband doth safely trust in her; he knew she would not go about to impose upon him, much less was he, as Josephus unworthily represents him, jealous of his wife's conversation with this stranger; but, 1. He takes it for granted, that this child of promise would in due time be given them, and speaks without hesitation of the child that shall he born. There was not found so great faith, no not in Zechariah, a priest, then in waiting at the altar of the Lord, and to whom the angel himself appeared, as was in this honest Danite. Things hidden from the wise and prudent, who value themselves upon the niceness of their inquiries, are often revealed unto babes, who know how to prize God's gifts, and to take God's word. Blessed are they that have not seen, and y<t, as Manoah here, have believed. 2. All his care is, What they shoitld do to the child that should be born. Xote, Good men are more solicitous and desirous to know the duty that is to be done by them, than to know the events that shall be concerning them; for duty is ours, e\ ents are God's. Solomon inquires concerning what the good men should do, not the good they should ha\e, Eccl. 2. 3. 3. He therefore pr;vys to God to send the same blessed messenger ;igain, to give them further instructions concerning the management of this Nazarite, fearing lest his wife's joy for the promise, might have made her forget some part of the precept, in which she was desirous to be fully informed, and lie under no mistake. *• Lord, let the man of God come agairi unto jis, ftir we desire to be better acquainted with him." Note, Those that ha\'e heard from heaven cannot but wish to hear more from thence, again and again to meet with the name of God. Observe, He does not go, or send his servants abroad, to find out this man of God, but seeks him upon his knees, prays to God to send him, and, thus seeking, finds him. Would we ha\e God's messengers, the ministers of his gospel, to bring a word proper for us, and for our instruction? Entreat the Lord to send them to us to teach us, Rom. 15. SO, 32.

II. God graciouslv granted it: {v. 9.) God hearfc ened to the voice of Manoah. Note, God will not fail some way or other to guide those by his counse\ that are sincerely desirous to know their dutv, and apply themselves to him to teach them, Ps. 25. 8,9.

1. The angel appears the second time also to the wife, when she was sitting alone, probably tending the flocks, or otherwise well employed in the field where she was retired; solitude is often a good opportunity of communion with God; good people lia\'e thought themselves never less alone than when akne, if God be with them.

JUDGES, Xlll.

2. She goes in all haste to call her husband, doubtless humbly beseeching the stay of this blessed messenger, till she return, and her husband with her, V. 10, 11. She did not desire him to go with her to her husband, but will fetch her husband to him. Those that would meet with God, must attend there where he is pleased to manifest himself. " Oh," says she, overjoyed, " my dear love, thy prayers are answered, yonder is the man of God come to make us another visit; he that came the other day;" or, as some read it, t/iis day, for other is not in the original, and it is probable enough that both these visits were the same day, and at the same place, and that the secqind time she sat expecting him. The man of God is very willing she should call her husband, John 4. 16. Those tliat have got acquaintance with the things of God themselves, should invite others to the same acquaintance, John 1. 45, 46. Manoah is not disgusted that the angel did not this second time appear to him, but very willingly goes after his wife to the man of God. To atone (as it were) for the first fatal miscarriage, when Eve earnestly pressed Adam to that which was evil, and he too easily yielded to her, let yokefellows excite one another to lo\'e and follow "good works; and if the wife will lead, let not the husband think it any disparagement to him, to follow her in that which is virtuous and praiseworthy.

3. Manoah being come to the angel, and satisfied by him that he was the same that had appeared to his wife, does, with all humility, (1.) Welcome the promise; {v. 12.) JVoiv let thy words come to fiasi; this was the language, not only of his desire, but of his faith, like that of the blessed Virgin, (Luke 1. 58.) " Be it according- to thy word. Lord, I lay hold on what thou hast said, and depend upon it; let it come to fiass." (2.) Beg that the prescriptions given, might be repeated; How shall we order the child? The directions were given to his wife, b'lt he looks upon himself as concerned to assist her in the careful management of this i)romised seed, according to order; for the utmost care of both the parents, and their constant joint endeavour, are little enough to be engaged for the good ordering of children that are devoted to God, and to be brought up for him. Let not one devolve it on the other, but both do their best. Observe, from Manoah's inquiry, [1.] In general, that when God is pleased to bestow any mercy upon us, our great care must l)e how to use it well, and as we ought, because it is then only a mercy indeed, when it is rightly managed. God has given us bodies, souls, estates; how shall we i<rder them, that we may answer the intent of the donor, and give a good account of them? [2.] In particular, those to whom God has given children, must be very careful how they order them, and what they do unto them, that tliev mav dri\e out the foolishness that is bound u/i in their hearts, from their minds and manners well betimes, and train them in the way wherein they should go. Herein pious parents will beg divine assistance. " Lord, teach us how we may order our children, that they may he Nazarites, and living sacrifices to thee."

4. The angel repeats the direction he had before given; {v. 13, 14.) Gf all that I forbade let her he-ware. Kx\A. all that I commanded her let her observe. Note, There is need of a great deal both of caution and observation, for the right ordering b^th of ourselves and of our children. Beware, and observe; take heed not only of drinking wine or strong drink, hnioi eating any thing that Cometh of the vine. Those that would preserve themselves pure, must keep at a aistance from that which borders upon sin, or leads to it. When she was with child of a Nazarite, she must not eat any unclean thing; so those in whom Christ is formed, must carefully cleanse them-

selves from all Jilthiness of flesh and spirit, and do nothing to the prejudice of that new man.

15. And Manoah said unto the angel of the Lord, I pray thee, let us detain thee until we shall have made ready a kid for thee. 16. And the angel of the Lord said unto Manoah, Though thou detain me, I will not eat of thy bread ; and if thou wilt offer a burnt-offering, thou must offer it unto the Lord : for Manoah knew not that he was an angel of tlie Lord. 17. And Manoah said unto the angel of the Lord, What is thy name, that, when thy sayings come to pass, we may do thee honour ? 18. And the angel of the Lord said unto him. Why askest thou thus after my name, seeing it is secret ? 19. So Manoah took a kid, with a meat-offering, and offered it upon a rock unto the Lord : and the angel did won-drously ; and Manoah and his wife looked on. 20. For it came to pass, when the flame went up toward heaven from off the altar, that the angel of the Lord ascended in the flame of the altar: and Manoah and his wife looked on it, and fell on their faces • to the ground. 21. (But the angel of the Lord did no more appear to Manoah and to his wife.) Then Manoah knew that he ions an angel of the Lord. 22. And Manoah said unto his wife. We shall surely die, l)ecause we have seen God. 2.3. But his , wife said unto him, U the Lord were pleas- | ed to kill us, he would not have received a '' burnt-offering and a meat-offering at our hands; neither would he have showed us all these things, nor would, as at this time, have told us such things as these.

We have here an account,

I. Of what fui-ther passed between Manoah and the angel at this interview. It was in kindness to him, that while the angel was with him, it was concealed from him that it was an angel; for had he known it, it would have been such a terror to him, that he durst not have conversed with him as he did; (f. 16.) He knew not that he was an angel. So Christ was in the Avorld, and the world knew him not. Verily, thou art a God that hidcst thusi-lf We could not bear the sight of the di\ ine glory unvailed. God having determined to speak to us l)y men like ourselves, ])rophets and ministers, even when he spake by his angels, or by his Son, they appeared in the likeness of men, and were taken but for men of God.

Now, 1. The angel declined to accept his treat, and appointed him to turn it into a sacrifice. Manoah, being desirous to show some token of respect and gratitude to this venerable stranger who had brought them these glad tidings, begged he would take some refreshment with him; (v. 15.) "We will soon make ready a kid for thee." They that welcome the message, will be kind to the messengers for his sake that sends them, 1 Thess. 5. 13. But the angel told him {v. 16.) he would not eat of his bread, any more than he would of Gideon's, but, as there, directed him to offer it to God, ch. 6. 20, 21.

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Angels' need not meat or drink; but the glorifying ~)i God is their meat and drink, and it was Christ's, Fohn 4. 34. And we in some measure do the will 'A God as they do it, if, though we cannot live with-< lit meat and dnnk, yet we eat and drink to the 'glory ot God, and so turn even our common meals into sacrifices.

2. The angel declined telling him his name, and would not so far gratify his curiosity. Manoah desired to know his name, (i'. 17.) and of what tribe he was, not as if he dcubted the truth of his message, but that they might return his visit, and be better acquainted with him. It is good to increase and improve our acquaintance with good men and good ministers: and he has a further design, " y'Aa/ irheii thy sayings come to pass, ive may do thee honour, celebrate thee as a true prophet, and recommend othei'S to thee for divine instruction; that we may call the child that sliall be born, after thy name, and so do thee honour; or that we may send thee a present, hquouring one whom God has honoured. But the angel denies his request with something of a check to his curiosity, {y. 18.) Why askest thou thus after my name? Jacob himself could not pi-evail for this favour. Gen. 32. 29. Note, We have not what we ask, when we ask we know not what. Manoah's request was honestly meant, and yet was denied. God told Moses his name, (Exod. 3. 13, 14.) because there was a particular occasion for his knowing it; but here there was no occasion. What Manoah asked for instruction in his duty, he was readily told; {v. 12, 13.) but what he asked to gratify his curiosity, was <le-nied; God has in his word given us full directions concerning our duty, but never designed to answer all the inquiries of a speculative head. He gives him a reason for his refusal, "It is secret." The names of angels were not as yet revealed, to prevent the idolizing of them: after the captivity, when the church was cured of idolatry, angels made themselves known to Daniel by their names, Michael and Gabriel; and to Zacharias, the angel told his name unasked, (Luke 1. 19.) / ain Gabriel. But here it is secret, or it is wonderful, too wonderful for us. One of Christ's names is Wonderful, Isa. 9. 6. His name was long a secret, but by the gospel it is brought to light, Jesus, a Saviour. Manoah must not ask, because he must not know. Note, (1.) There are secret things which belong not to us, and which we must content ourselves to be in the dark about, while we are here in this world. (2.) We must therefore never indulge a vain curiosity in our inquii-ies concerning these things. Col. 2. 18. J^Tescire velle guse Magister maximus docere non vult erudita inscitia est — To be willingly ignorant of those things which our great Master refuses to teacn us, is to be at once ignorant and wise.

3. The angel assisted and owned their sacrifice, and, at parting, gave them to understand who he was. He had directed them to offer their burnt-offering to the Lord, v. 16. Praises offered up to God, are the most acceptal)le entertainment of the angels; see Rev. 22. 9. worship God. And Manoah having so good a warrant, though he was no priest, and had no altar, turned his meat into a meatoffering, and offered if upon a rock to the Lord; (i-. 19.) that is, he brought and laid it to be offered; "Lord, here it is, do what thou pleasest with it." Thus we must bring our hearts to God as living sacrifices, and submit them to the operation of his Spirit. AH things being now ready, (1.) The angel did wondrously, for his name was Wonderful. Probably the wonder he did was the same with what he h;id done for Gideon, he made fire to come either down from heaven, or up out of the rock, to ri^nsume the sacrifice. (2.) He ascended up toward

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heaven in the flame of the sacrifice, v. 20. By this it appeared, that he was not, as they thought, a mere man, but a messenger immediately from heaven; thence certainly he descended, for thither he ascended, John 3. 13'.—6. 62. This signified (icd's acceptance of the offering, and intiniates to what we owe the acceptance of all our offerings, e-en to the mediation of the angel of the covenant, that other angel, who puts much incense to the firayers of saints, and so offers them before the throne, Rev. 8. 3. Prayer is the ascent of tlie soul to Gcd. But it is Christ in the heart by faith that makes it an offering of a sweet smelling savour: without him our services are offensive'smoke, but in h^m acceptable flame. We may apply it to Christ's sac;ince of himself for us; he ascended in the flame of his own offering, for by his own blood he entered in once into the holy place, Heb. 9. 12. While the angel did this, it is twice said {v. 19, 20.) that Manoah and his wife looked on. This is a proof of the miracle, the matter of fact was true, for out of the mouth ot these two eye-witnesses the report of it is established. The angel did all that was done in the sacrifice, they did but look on; yet d^ ubtless when the angel ascended toward heaven, their hearts ascended with him in thanksgi\'ing for the promise which came from thence, and in expectation of the performance to come from thence too. Yet when the angel is ascended, they dare not, as those that were the witnesses of Christ's ascension, stand gazing up into heaven, but in holy fear and reverence they fell on their faces to the ground. And now, (1.) They knew that he was an angel, v. 21. It was plain it was not the body of a man they saw, since it was not chained to the earth, nor prejudiced by fire; but ascended, and ascended in flame; and therefore with good reason they conclude it was an angel, for he makrth his angels spirits, and his miji-isters aflame of fire, (2.) But he did \vX Jiny more appear to them; it was for a particular (i i' n, now over, that he was sent, not to settle a ctnstunt correspondence, as with prophets. They must remember and observe what the angel had said, and not ex])ect to hear more.

II. We have an account of the impressions which this visii n made upon Manoah and his wife. Wliilethe angel did wondrousl)', they looked on, and said n'^-thing; (so it Ijecomes us cirefuUy to observe th.e wondrous works (f God, and to be silent before him;) but when he was gone, having finished his work, thev had time to make their reflections.

1. In Manoah's reflections upon it there \% great fear, v. 22. He had spoken with great assurance of the son they should shortly be the joyful parents of, (t. 8. 12.) and vet is now put into such a confusion by th it very thing which should have strengthened and encouraged his faith, that he counts upon nothing but their being; both cut off immediately, JVe shall surely die. It was a vulgar opinion generally received among the ancient Jews, that it was present death to see God, or an angel; and this notion quite overcame his faith, for the present, :ls it did Gideon's, ch. 6. 22.^

2. In his wife's reflection upon it thei'e is great faith, V. 23. Here the wenker vessel was the stronger believer, which perhaps was the reason why the angel chose once and again to; ppear to> her. Manoah's heart began to fail him, but his wife, as a help-meet for him, encouraged him. Two are better than one, for if one fall into dejections ai.d despondencies, the other will help to raise him up. Yoke-fellows should piously assist each other's faith and joy as there is occasion. None could argue better than Manoah's wife does here. J!'e shall surely die, said her husband; "Nay," said phe, " we need not fear that; let us never turn th-1 against us which is really for us. We shall not die

JUDGES, XIV.

unless God be pleased to kill us, our death must come from his hand and his pleasure; now the tokens of his pleasure which we have received, forbid us to think that he designs our destruction. Had he thought fit to kill us," (1.) "He would not have accepted our sacrifice, and signified to us his acceptance of it by turning it to a&hes, Ps. 20. 3. ?nar-gin. I'he sacrifice was the ransom of our lives, and the fire fastening upon that, was a plain indication of the turning away of his wrath from us. The sacrifice of the wicked is an abomination, but you see ours is not so." (2.) "He would not have showed us all these things, these strange sights, u'Mv at a time when there is little or no oj*en vision, '■• Sam. 3. 1.) nor would he ha\ e given these exceeding great and precious promises of a son, that shall be a Nazarite, and a deliverer of Israel; he v/ould not have told us such things as these if he had been pleased to kill us. We need not fear the withering of those roots out of which such a branch IS yet to spring." Note, Hereby it appe;\rs God designs not the death of sinners, that he has accepted the great sacrifice which Christ offered up for their salvation, and has put them in a way of obtaining his favour, and assured them of it upon their repentance. Had he been pleased to kill them, he would not ha\ e done so. And let those good christians, who haiehad communion with God in the word and prayer, to whom he has graciously manifested himself, and who have had reason to think God has accepted their works, take encouragement from thence in a cloudy and dark day; " God would not have done wliat he has done for my soul, if he had designed to forsake me, and leave me to perish at last; for his work is perfect, nor will he mock his people with his favours. Learn to reason as Ma-noah's wife did, "If God had designed me to perish under his wrath, he would not have given me such distinguishing tokens of his favours." O ivo-inan, great is thy faith.

24. And the woman bare a son, and called his name Samson ; and the child grew, and the L^rnn blessed him. 25. And the Spirit of the Lord began to move him at times in the camp of Dan, between Zorah and Eshtaol.

Here is,

1. Samson's birth. The woman that had been long barren, bare a son, according to the premise; for no word of Ciod shall fall to tlie ground. Hath he spoken, and shall he not make it good? His name yaninon, has been derived, by some, from Shemenh the mm, turned into a diminutive, sol ejci-gu!!s — thr s:ai if miniuture; pei'haps because, being born like Moses to be a deli\ erer, he was, like hini, exceeding fair, his face shone like a little sun: or, in remembrance of tlie shining countenance of that man of God, who brought tliem the notice of him; thcnigh they knew not his name, yet thus, now that his sayings were come to pass, they did him honour. A little sun, because a Nazarile born, for the Nazarites were as rubhs and sa/i/ihires. Lam. 4. T. And because of his great stren;nh, the sun is compared to a strong man; (Ps. 19. 5.) why should not a strong man then be compared to the sun when he goes forth in his strength? A little sun, because the glor}' of, and .\ light to his peoi)le Israel. A type of Christ, the Sun of rigliteousness.

2. His cliildhood. He grew more than ordinary in strength and stature, far outgrew other children of his age, and not in that oiuy, but in other instances, it ajjpeared that the Lord blessed him, qualified him, both in body and mind, for something gi-eat and extraordinary. Children of promise shall have the blessing.

3. His youth. When he grew up a little, the Sfiirit of the Lord began to move /myi, v. 25. This was an evidence that the Lord blessed Irm. Where God gives his blessing, he gives bib spirit to qualify for the blessing. Those are blebbtd indeed, in whom the Spirit of grace begins tn work betimes, in the days of their ch.ldhood. If the Spirit be floured out upon our offspring, they will spring up as ivillows by the water courses, Isa.' 44. 3. 4. 'Fhe Spirit of God moved Samson in the camp (f Dan, that is, in the general muster of the trained bands of that tribe, who, probably, had foi med a camp between Zorah and Eshtaol, near the piace where he lived, to oppose the incursions of the Philistines; there Samson, when a child, appeared among them, and signalized himself by some very bra^ e actions, excelling them all in manly exercises and trials of strength, and, probably, he showed himself more than ordinarily zealous against the enemies of his country, and discovered more of a public spirit than could be expected in a ch>ld. The Spirit moved him at times, not at all times, but as the wind blows, when he listed, to show that what he did, was mt from him himself, then he could have done it at any time. Strong men think themselves greatly animated by wine; (Ps. 78. 65.) but Samson drank no wine, and yet excelled in strength and courage, and e\ery thing that was bold and brave, for he had the spirit of God moving him: therefore be not drunk with wine but be filled with the ypirit, who will come to those that are sober and temperate.

CHAP. XIV.

The idea which this chapter gives us of Samson, is not what one might have expected concerning one, who, by the special designation of heaven, ^vas a Nazarite to God, and a deliverer of Israel; and yet really he was both. Here is, I. Samson's courtship of a daughter of the Philistines, and his marriage to her, v. 1 .. 5, 7, 8. II. His conquest of a lion, and the prize he found in the carcase of it, v. 5, 6, 8, 9. III. Samson's riddle proposed to his companions (v. 10. . 14.) and unriddled by the treachery of his wife, v. 13. . 18. IV. The occasion this gave him to kill thirty of the Philistines, (v. 19.) and to break off'his new alliance, v. 20.

1. A ND Samson went down to Timnath, j\. and saw a woman in Timnath of the daughters of the Philistines. 2. And he came up and told his father and his mother, and said, I have seen a woman in Timnath of the daughters of the Philistines ; now, therefore, get her for me to wife. 3. Then his father and his mother said unto him, Is there never a woman among the daughters of thy brethren, or among all my people, that thou goest to take a wife of the uncir-cumcised Philistines ? , And Samson said unto his father, Get her for me; for she pleaseth me well. 4. Bnt his father and his mother knew not that it 7ras of the Lord that he sought an occasion against the Philistines: for at that time the Philistines had dominion over Israel. 5. 'I'hen went Samson down, and his father and his moth(M-, to Timnath,. and came to the vineyards of Timnath : and, behold, a young lion roared against him. 6. And the Spirit of the Lord came mightily upon him, ard he rent him as he would have rent a kid, and he had nothing in his hand: but he told not his fa-

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ihrr or his motlier what he liad done. 7. And he went down, and talked with the woman ; and she pleased Samson well.

8. And after a time lie leturned to take her, and he turned aside to see the carcase of the lion; and, behold, (here loas a swarm of bees and honey in the carcase of the lion,

9. And he took thereof in his hands, and went on eating, and came to his father and mother, and he gave them, and they did eat: but he toli not them that he had taken the honey out of the carcase of the lion.

Here,

I. Samson, under the extraordinary guidance of I^rovidence, seeks an occasion of quarrelling with the Philistines, by joining in affinity with them. A strange method, but the truth is, Samson was himself a riddle, a paradox of a man, did that which was really great and good, by that which was seemingly weak, and evil, because he was designed not to be a pattern to us, (who must walk by rule, and not by example,) but a type of him, who, though he knew no sin, was made sin for us, and appeared in the likeness of sinful fles/i, that he might condemn and destroij sin in inejicsh, Rom. 8. 3.

1. As the negotiation of Samson's marriage was a common case, we may observe, (1.) That it was weakly and foolishly done of him to set liis affections upon a daughter of the Philistines; the thing appeared very improper. Shall one, that is not only an Israelite, but a Nazarite, devoted to tlie Lord, covet to become one with a worshipper of Dagon? Shall one, marked for. a patriot of his country, match among those that were its sworn enemies? He saw this woman, {y. 1.) and shefileased him rjell, V. 3. It does not appear that he had any reason to think her either wise or virtuous, or any way likely to be a help-meet for him: but he saw something in her face that was very agreeable to his f.mcy, and .therefore nothing will serve, but she must be liis wife. He that, in the choice of a wife, is guided only by his eye, and governed by his fancy, must afterward thank himself, if he find a Philistine in his arms. (1.) Yet it was wisely and well done, not to' proceed so much as to make his addresses to her, till he had first made his parents acquainted with the matter. He told them, and desired them to get her for him to wife, ii. 2. Herein he is an example to all children, conformable to the law of the fifth commandment. Children ought not to marry, nor to move towards it, without the ad\ ire and consent of their parents; they that do, (as Bishop Hall here expresses it,) -vilfully imcJiild themselves, and exchange natural affections for violent. Parents have a property in their children as parts of themselves. ^1 marriage, this property is transferred, for such is the law of the relation, that a man shall leave his father and his mother, and cleave to his wife: it is therefore not only unkind and ungrateful, but very unjust, to alienate this property without their concurrence; whoso thus robbeth his father or mother, stealing himself from them, who is nearer and dearer to them than their good, and yet sailh. It is no transgression, the same ii a companion of a destroyer, Prov. 28. 24. (2.) His parents did well to dissuade him from yoking; himself thus unequally with an unbeliever. Let those who profess religion, but .are courting an affinity with the profane and irreligious, matching into families where they have reason to think the fear of (iod is not, nor the worship of God, let them hear their reasoning, and apply it to themseh es. " 7s there never a woman among the dau^htk^f of the brethren, or if none of

our own tribe, never a one among my fieofile, never an Israelite, that pleases thee, cr tiiat thou canst think worthy of thine affection, that thru shouldest marry, a Philistine?" In the old world, the sons of God corrupted and ruined themselves, their families, and that truly primitive church, by marrying with the daughters of men, Gen. 6. 2. God had forbidden the people of Israel to marry with the devoted nations, one of v/hich the Philistines were, Deut. 7. 3. (3.) If there had not been a special reason for it, it had certainly been improper in him to insist upon his choice, and in them to agree to it at last. Yet their tender compliance with his affections, may be observed as an example to parents, not to be unreasonable in crossing their children's choices, not to deny their consent, especiaUy to those that have seasonably and dutifully asked it, without some very good cause. As children must obey their fiarenls in the Lord, so parents must not firovoke their children to wrath, lest they be discouraged. This Nazarite, in his subjection to his parents, asking their consent, and not proceeding till he had it, was not only an example to all children, but a type of the holy child Jesus, who tuent down with his fiarents to jYazareth, (thence called a JVazarene,) and was subject to them Luke 2. 51., 2. But this treaty of marriage is expressly said to be of the Lord, v. 4. Not only that God afterwards overruled it to serve his designs against the Philistines, but that he put it into Sampson's heart to make his choice, that he might have occasion against the Philistines. It was not a thing e\\\ in itself for him to marry a Philistine, It was foibid-den, because of the danger of receiving hurt by idolaters; where there was not only no danger of that kind, but an opportunity hoped for of doing that hurt to them, which would be good service to Isi-ael, the law might well be dispensed with. It was said, {ch. 13. 25.) that the Spirit of the Lord began to move him at times, and we have reas^^n to think, he himself perceived that Spirit to move him at this time, when he made this choice; and that otherwise, he would have yielded to his parents* dissuasives, nor would they ha\ e consented at last, if he had not satisfied them it was of the Lord. This would bring him into acquaintance and converse with the Pliilistines, bv which he might have such opport\uiities of galling them, as otherwise he could not have. It should seem, the way in which the Philistines oppressed Israel, was, not by great armies, but by the clandest'ne incursions of their giants, and small parties of their plunderers; in the same way therefore Samsrn must deal with them; let him but by this marri ge eet among them, and he would be a thorn in thtir sides. Jesus Christ, being to deliver us from the present evil world, and to cast out the pr"nce of it, did himself visit it, though full of polluti' n and enmity, and, by assuming a body, did in some sense join in affinity with it, that he might destroy our spiritual enemies, and his own arm might work the salvation.

II. Samson, by a special providence, is animated and encouraged to attack the Philistines. That being the service to which he was designed, God, when he called him to it, prepared him for it by two occurrences.

1. By enabling him, in one journey toTimnath, to kill a lion, v. 5, 6. Many decline doing the service they might do, because they know not their own strength. (iod let Samson know what he could do in the strength of the Sfiirit of the Lord, that he might ne\ er be afraid to look the greatest difficulties in the face. David, that was to complete the destruction of the Philistines, must try his hand first upon a lion and a hear, that from thence he might infer, as we might suppose Samson : id.

JUDGES, XIV.

that the uncircumcised PhiUstines should be as one of them, 1 Sam. 17. 36. (1.) Samson's encounter with the lion was hazardous. It was a young lion, one of the fiercest sort, that set upon him, roaring for his prey, and setting his eye particularly upon him; he roared in meeting him, so the word is. He was all alone, in the vineyards, whither he had ambled from his father and mother, (who kept .he high road,) probably to eat grapes. Children consider not how they expose themselves to the roaring lion that seeks to devour, when, out of a foolish fondness for liberty, they wander from under tlie eye and wing of their prudent pious parents. Nor do young people consider what lions lurk in the vineyards, the vineyards of red wines, as dangerous as snakes under the green grass. Had Samson met with this lion in the way, he might have had more reason to expect help both from God and man, than here in the solitary vineyards, out of his road. But there was a special providence in it, and the more hazardous the encounter was, (2.) the victory was so much more illustrious. It was obtained without any difficulty; he strangled the lion, and tore his thro it as easily as he would have strangled a kid, yet without any instiniment, not only no sword or bow, but not so much as a staff or knife; he had nothing in his hand. Christ engaged the roaring linn, and conquered him in the l)eginning of his public work, (Matth. 4. 1, &c.) and afterward spoiled principalities and powers, triumphing over them in himself, as some read it, not by any instrument. He was exalted in his own strength. That which added much to the glory of Samson's triumph over the lion, was, that when he had done this great exploit, he did not boast of it, did not so much as tell his father or mother that which manv a one would soon have published through the whole country. Mndestv und humilitv make up the brightest crown of great performances.

2. By providing liim, the next journey, with honey in the carcase of this lion, xk 8, 9. When he came down the next time to solemnize his nupti ils, and his parents with him, he had the curiosity to turn aside into the vinevard where he had killed the linn, perhaps, that with the sight of the place he might affect himself with the mercy of that great deli^erance, and might there solemnly give thanks to God for it. It is good thus to remind ourselves of God's former favours to us. There he found the ca'-case of the lion; the birds or beasts of prey, it is likely, had eaten the flesh, and in the skeleton a swarm of bees h ul knit, and made a hive of it, and had not been idle, but had there laid up a good stock of honey, which was one of the staple comtnodities of Canaan; such plenty wis there of it, that it is said to /low with milk and honey. Samson, having a better title than anv man to "the hive, seizes the honey with his hand. 'Th's supposes an encounter witli the bees; Init he that dreaded not the lion's j)avvs, had no rc.ison to fear their stings. As by his victory over the lion, he was imboldencd to encounter the Philistine-giants, if there sliould be occasion, notwithstanding their strength and fierceness, so by dislodging the bees, he was taught not to fear the multitude of the Philistines; though they comfiassed about him like bees, vet in the name of the Lord he should destroy them, Ps. 118. 12. Of the honey he here found, (1.) He ate himself, asking no questions for conscience' sake; for the dead bones of an unclean beast had not that ceremonial

fioUutinn in them, that the Ijones of a man had. ohn Baptist, that Nazarite of the New Testament, lived upon wild honey. (2.) He gave to his parents, and they did eat; he did not cat all himself; Hast thou found honey, eat so much as is sufficient for thee, and no more, Prov. 25. 16. He let his parents share with him. Children should be grate-

ful to their parents with the fruits of their own in dustry, and so show piety at home, 1 Tim. 5. 4. Let those that by the grace of God have found sweetness in religion themselves, communic;ite their experience to their friends and relations, and invite them to come and share with them. He told not his parents whence he had it, lest they should have scrupled eating it Bishop Hall observes here, that those are less wise and more scru-fiulous than Samson, that decline the use of Ciod's gifts, because they find them in ill vessels. Honey IS honey still, though in a dead lion. Our Lord Jesus having conquered Satan, that roaring lion, believers find honey in the carcase, abundant strength and satisfaction, enough for themselves, and for all their friends, fron) that victory.

10. So his father went dowr>unto the woman : and Samson made there a feast; for so used the young men to do. 11. And it came to pass, when they saw him, that they brought thirty companions to be with him. 12. And Samson said unto them, I will now put forth a riddle unto you : if you can certainly declare it me within the seven days of the feast, and find it out, then I will give you thirty sheets, and thirty change of garments : 1.3. But if ye cannot declare it me, then shall ye give me thirty sheets, and thirty change of garments. And they said unto hi n, Put forth thy riddle, that we may hear it. 14. And he said unto them. Out of the eater came forth meat, and out of the strong came forth sweetness. And they could not in three days expound the riddle. 15. And it came to pass on the seventh day, that they said unto Samson's wife, Entice thy husband, that he may declare unto us the riddle, lest we burn thee and thy fatlier's house with fire : have ye called us to take that we have? is it not so? 16. And Samson's wife wept before him, and said. Thou dost but hate me, and lovest me not : thou hast put forth a riddle unto the children of my people, and hast not told it me. And he said unto her. Behold, J have not told it my father nor my mother, and shall 1 tell it thee? 17. And she wept before him the seven days, while'their feast lasted: and it came to pass on the seventh day that he told her, because she lay sore upon him; and she told the riddle to the children of her people. 18. And the men of the city said unto him on the seventh day, before the sun went down. What is sweeter than honey? and what is stronger than a lion ? And he said unto them, If ye had not ploughed with my heifer, ye had not foimd out my riddle. 19. And the Spiiil of theLoHn came upon him, and lie went down to Ashkelon, and slew thirty men of them, and took their spoil, and gave change of garments unto thein which expounded the riddle : and his anger was kindled, and he went up to his

JUDGES, XIV.

173

father's house. 20. But Samson's wife was given to his companion, whom he had used as his friend.

We have here an account of Samson's wedding feast, and the occasion it gave him to fall foul of the Philistines.

I. Samson conformed to the custom of the country, in making a festi\ al on his nuptial solemnities, which continued seven days, v. 10. Though he was a Nazarite, he did not affect, in a thing of this nature, to be singular, but did as the young men vsed to do upon such occasions. It is no part of re-lijrion lO go contrary to the innocent usages of the places where we live; nay, it is a reproach to religion, whe» those who profess it, give just occasion to others to call them covetous, sneaking, and morose. A good man slinuld strive to make himself, in the best sense, a good companion.

II. His wife's relations paid him the accustomed respect of the place upon that occasion, and brought him thirty young men to keep him company during the solenmity, and to attend him as l-.is groomsmen. When they saw him, {y. 11.) what a comely man he was, and what an ingenuous graceful look he had, they brought him these to do him honour, and to improve by his conveisation, while he stayed among them. Or rather, when they saw him, what a strong stout man he was, they brought these seemingly to be his companions, but really to be a guard upon him, or spies to observe him. Jealous enough they were of him, but would have been more so, had they known of his victory over the lion, which therefore he had industriously concealed. The favours of Philistines have often some mischief or other designed in them.

III. Samson, to entertain the company, propounds a riddle to them, and lays a wager with them that they cannot find it out in seven days, v. 12-.14. The usage, it seems, was very ancient upon such occasions, when friends were together, to be innocently merry, not to spend all the time in dull eating and drinking, as Bishop Patrick expresses it, or in the other gratifications of sense, as music, dancing, or shows, but to propose questions, by which their learning and ingenuity might be tried and improved. This becomes men, wise men, that value themselves by their reason; but very unlike to it are the infamous and worse than brutish entertainments of this degenerate age, which send nothing round but the glass and the health, till reason is drowned, and wisdom sunk. Now, 1. Samson's riddle was his own invention, for it was liis own achievement that gave occasion for it; Out of the eater came forth meat, and out of the strong came

forth sweetness. Read m}^ riddle, what is this.^ Be ists of prey do not yield meat for man, yet food fame from the devourer; and those creatures that are strong when they are alive, commonly smell strong, and are every way offensive when they are dead, as horses, and yet out of the strong, or out of the bitter, so the Syriac and Arabic read it, came sweetness. If they had but so much sense as to consider what eater is most strong, and what meat is most sweet, they would have found out the riddle; and neither lions nor honey were such strangers to their country, that the thoughts of them needed to be out of the way; the solving of the riddle would have given him occasion to tell them the entertaining story on which it was founded. This riddle is applicable to many of the methods of divine providence and grace. When God, by an overruling providence, brings good out of evil to his church and people; when that which threatened their ruin, turns to their advantage; wlien their enemies are made serviceable to them, and the wrath of men

turns to God's praise, then comes meat out of the eater, and sweetness out of the strong. See Phil. 1. 12. 2. His wager was more considerable to him than to them, because he was one against thirty partners. It was not a wager laid upon God's providence, or upon the chance of a die or a card, but upon their ingenuity, and amounted to no more than an honorary recompense of wit, and a disgrace upnn stupidity.

iV. His companions, when they could not expound the riddle themselves, obliged his wife to get from him the exposition of it, v. 15. Wliether they were really of a dull capacity, or whether under a particular infatuation at this time, it was strange that none ( f the thi' ty could in all this time stumble upon so plain a thing as that, Jl'hat is sweeter than honey, and what ii stronger than a lion? It should seem, that in wit as well as manners, they were barbar'us; barbarous indeed, to threaten the bride, that if she would not use means with the bridegroom to let them into the meaning of it, they would burn her and her father's house with^re. Could anything ht mnre brutish? It was base enough to turn a jest into earnest, and they were unworthy of conversation, that would grow so outrageous rather than confess their ignorance and lose so small a wager; nor would it savi^ their credit at all, to tell the riddle when they were told it. It was yet more villanous, to engage Samson's wife to be a traitor to her own husband, and to pretend a greater interest in her than he had. Now that she was married she mnst forget her own peofile. Yet most inhuman of all was it, to threaten, if she could not prevail, to burn her and all her relations with fire, and all for fear of losing each of them the value of a shirt and a coat: Ha~ve ye called us to take what we have ? Those must never lay wagers, that cannot lose more tamely and easily than thus.

V. His wife, by unreasonable importunity, obtains from him a key to his riddle. It was on the seventh day, that is, the seventh day of the week, (as Dr. Lightfoot conjectures,) but the fourth day of the feast, that they solicited her to entice her husband; (t'. 15.) and she did it, 1. With great art and management, {v. 16.) resolving not to believe he loved her, unless he would gratify her in this thing. She knew he could not bear to have his love questioned, and therefore if any thing would work upon him, that would; " Thou dost but hate me, and lovest me not, if thou deniest me;" whereas he had much more reason to say, " Thou dost but hate me, and lovest ine not, if thou insistest on it." And that she might not make this the test of his affection, he assures her he had not told his own parents, notwithstanding the confidence he reposed in them. If this prevail not, she will try the powerful eloquence of tears, she wefit before him the rest of the days of the feast, choosing rather to mar the mirth, as the bride's tears must needs do, than not gain the point, and oblige her countrymen, v. 17. 2. With great success. At last, being quite wearied with her importunity, he told her what was the meaning of his riddle, and though we may suppose she promised secrecy, and that if he would but let her know, she would tell nobody, she immediately told it to the children of her peofile; nor could he expect better from a Philistine, especially when the interests of her country were ever so little concerned. See Mic. 7. 5, 6. The riddle is at length unriddled; (t. 18.) What is sweeter than honey, or a better meat? Prov. 24. 13. What is stronger than a lion, or a greater devourer? Samson generously owns they had won the wager, thougn he had good reason to dispute it, because they had not declared the riddle, as the bargain was, (v. 12.) but it had been declared to them. But he only thought

JUDGES, XV.

fit to tell them of it, If ye had not filoughed vAth my heifei, made use of your interest with my wife, you had 7iot found out my riddle. Satan, in his temptations, could not do us the mischief he does, if he did not plough with the heifer of our own corrupt nature.

Vl. Samson pays his wager to these Philistines with the spoils of others of their countrymen, ^'. 19-He took this occasion to quarrel with the Philistines, went down to Ashkelon, one of their cities, where, probably, he knew there was some great festival obserx ed at this time, to which many flocked, out of whom he picked out thirty, slew them, and took their clothes, and gave them to those that expounded the riddle: so that, in balancing the account, it appeared that the Philistines were the losers, for one of the lives they lost, was worth all the suits of clothes they won; since the body is more than raiment. The ^jpirit of the Lord came ufion him, both to authorise and to enable him to do this.

Lastly, This proves a good occasion of weaning Samson'from his new relations. He found how his companions had abused him, and how his wife had betrayed him, and therefore /zw anger was kindled, V. 19. Better be angry with Philistines, than in love with them, because, wlien we join ourselves to them, we are most in danger of being ensnared by them. And meeting with this ill usage among them, he went u/i to his father's house. It were well for us, if the unkindiiesses we meet with from the world, and our disappointments in it, had but this good effect upon us, to oblige us by faitli and prayer to return to our hea\enly Father's house, and rest there. The inconveniences that occur in our way, should make us love home, and long to be there. No sooner was he gone, than his wife was disposed of to another, v. 20. Instead of begging his pardon for the wrong she had done him, when he justly s'gnified his resentment of it, only by withdrawing in displeasure for a time, she immediately marries him that was the chief of the guests, the friend of tlie bridegroom, whom perhaps she loved too well, and was too willing ^ oblige, when she got her husband to tell her the riddle. See how little confidence is to be put in man, when those may pro\ e our enemies whom we have used as our friends.

CHAP. XV.

Samson, when he had courted an alliance with the Philistines, did but seek an occasion against them, eh. 14. 4. Now here we have a further accoun* of the occasions he took to weaken them, and to avenge, not his own, but Israel's quarrels, upon them. Every thing here is surprising; if any thing be thought incredible, because impossible, it must be remembered that with God nothing is impossible, and it was by the Spirit of the Lord coming upon him, that he was both directed to, and strengthened for, those unusual ways of making war. I. From the perfidiousness of his wife and her father, he took occasion to burn their corn, v. 1 .. 5. II. From the Philistines' barbarous cruelty to his wife and her father, he took occasion to smite them with a great slaughter, v. 6 .. 8. III. From the treachery of his countrymen, who delivered him bound to the Philistines, he took occasion to kill one thousand of them with the jaw-bone of an ass, V. 9 . . 17. IV. From the distress he was then in for want of water, God took occasion to show him favour in a seasonable supply, v. 18.. 20.

1 "■) I IT it came to pass within a while X3 after, in the time of wheat-harvest, that Samson visited his wife with a kid; and he said, T will s^o in to my wife into the chamber: hut her father would not suffer him to go in. 2. And her father said, I verily thought that thou hadst utterly hated

her; therefore I gave her to thy companion: is not her yolinger sister fairer than she ? take her, 1 pray thee, instead of her. 3. And Samson said concerning them, Now shall I be more blameless than the Philistines, though I do them a displeasure. 4. And Samson went and caught three hundred foxes, and took firebrands, and turned tail to tail, and put a firebrand in the midst between two tails. 5. And when he had set the brands on fire, he let them go into the standing corn of the Philistines, and burnt up both the shocks and also the standing corn, with the vineyards cnid dlives. 6. Then the Philistines said, Who hath done this? And they answered, Samson, the son-in-law of the Timnite, because he had taken his wife, and given her to his companion. And the Piiilistines came up, and burnt her and her father with fire. 7. And Samson said unto them, Though ye have done this, yet will I be avenged of you, and after that I will cease. 8. And he smote them hip and thigh with a great slaughter; and he went down and dwelt in the top of the rock Etam.

Here is,

I. Samson's return to his wife, whom he had left in displeasure; not heaving, perhaps, that she was given to another, when time had a little cooled his resentment, he came back to her, visited her with a kid, V. 1. The value of the present was inconsiderable, bnt it was intended as a token of a reconciliation, and perhajis was then so used, when those that had been at variance were brought together again; he sent this that he might sup with her in her ap.artments, and she with him on his provision, and so they might be friends again. It was generously done of Samson, though he was the party offended, and the superur relation, to whom therefore she was bound in duty to sue for peace, and to make the first motion of reconciliation. When differences happen between ne;ir relations, let those be ever reckoned the wisest and the best, that are most forward to forgive and forget injuries, and most willing to stoop and yield f r peace sake.

II. The repulse he met with; her father forbade him to come near her, for truly he had married her to another, v. 2. He endeavours, 1. To justify himself in this wrong. / verily thought that thou hadst utterly hated her. A very ill opinion he had of Samson, measuring that Nazarite by the common temper of the Philistines; could he think worse of him, than to suspect, that because he was justly angry with his wife, he utterly hated her; and be^ cause he had seen cause to return to his father's house for a while, therefore he had abandoned her for ever? Yet this is all he had to say, in excuse of this injury. Thus he made the worst of jealousies to patronise the worst of robberies. But it will never bear us out in doing ill, to say, " We thought others designed ill." 2. He endeavours to pacify Samson, by offering him his younger daughter, whom, because the handsomer, he thought Samson might accept, in full recompense for the wrong. See what confusions those did admit, and bring their families to, that were not governed by the fear and law of (iod; marrying a daughter this week to one, and next week to another; giving a

JUDGES, XV.

17^

man one daughter first, and then another. Samson scorned liis propos.il; he knew better tilings than to lake a wife to her nisfer. Lev. 18. 18,

Hi. The rcNcnge Samson took upon the Phihs-tiiies for this abuse. Had he designed herein only to plead his own cause, he would have challenged his rival, and would have chastised him and his father-in-law only. But he looks upon himself as a public person, and the affront as done to the whole nation of Israel; for probably, they put this slight upon him, because he was of that nation, and pleased themselves with it, that they had put such an abuse upon an Israelite; and therefore he resolves to do the Philistines a displeasure, and does not doubt but this treatment which he had met with among them, would justify him in it; (v. 3.) AToiv shall I be more blameless than the Philistines. He had done what became him, in offering to be reconciled to his wife; but she having rendered it impracticable, now they could not blame him if he showed his just resentments. Note, When differences arise, we ought to do our duty in order to the ending of them, and then whatever the ill consequences of them may be, we shall be blameless. Now the way Samson took to be revenged on them, v/as, by setting theij corn-fields on fire, which would be a great weakening and impoverishing to the country, v. 4, 5. 1. The method he took to do it, was very strange; he sent one hundred and fifty couple of foxes, tied tail to tail, into the corn-fields; each couple had a stick of fire between their tails, with which being terrified, they ran into the corn for shelter, and so set fire to it; thus the fire would break out in many places at the same time, and therefore could net be conqueied, especially if it was done, as it is probable it was, in the night. He might have employed men to do it, but perhaps he could not find Israelites enough that had courage to do it, and himself could do it but in one place at a time, which would not effect his purpose. We never find Samson, in any of his exploits, make use of any person whatsoever, either servant or soldier, therefore, in this project, he chose to make use of foxes as his incendiaries. They had injured*Samson by their subtlety and malice, and now Samson returns the injury by subtle foxes and mischievous fire-brands. By the meanness and weakness of the animals he employed, he designed to put contempt upon the enemies he fought against. This stratagem is often alluded to, to show how the church's adversaries, that are of different interests and designs among themselves, that look and draw contrary ways in other things, yet have often united in a fire-brand, some cursed project or other, to waste the church of God, and particularly to kindle the fire of division in it. 2. The mischief he hereby did to the Philistines, was very great. It was in the time of wheat harvest, (t. 1.) so that the straw being dry, it soon burnt both the shocks of corn that were cut, and the standing corn, and the vineyards and olives. This was a waste of the good creatures, but where other acts of hostility are lawful, destroying the forage is justly reckoned to be so. If he might take away their lives, he might take away their livelihood: and God was righteous in it; the corn, and the ivine, and the oil, which they had prepared for Dagon, to be a meat-offering to him, were thus, in the season thereof, made a burnt-offering to God's justice.

IV. The Philistines' outrage against Samson's treacherous wife and her father; xmderstanding that they ha^l provoked Samson to do this mischief to the country, the rabble set upon them and burnt them with fire, perhaps in their own house, v. 6. Samson himself they durst not attack, and therefore with more justice than perhaps they themselves designed in it, they wreak their vengeance

upon those who, they could not but own, had given him cause to be angry. Instead of taking \ cngeance ufion Samson, they took vengeance ybr him, when he, out of respect to the relation he iiad stood in to them, was not willing to do it for himself. See his hand in it, to nvhom vengeance belongs J those that deal treacherously, shall be spoiled and dealt treacherously with, and the Lord is hiow7i by these judgments ivhich he executes ; especially when, as here, he makes use of his people's enemies as instruments for re\ enging his peojjle's quarrels one upon another. V\ hen a barbarous Philistine sets fire to a treacherous one, the righteous may rejoice to see the divine vengeance, Ps. 58. 10, 11. Thus shall the wrath of man firaise thi-c, Ps. 76. 10. The Philistines had threatened Samsi^n's wife, that if she would not get the riddle out of him, they wouM burn her and her father^ s house with fire, ch. 14, 15. She, to save herself, and oblige her countrymen, betrayed her husband; and what come of it? The very thing that she feared, and sought by sin to avoid, came upon her; she and her fathei-'s house were burnt with fire, and her countrymen, whom she sought to oblige by the wrong she did to her husband, brought it upon her. The mischief we seek to escape by any unlawful practices, we often pull them upon our own heads. He that will thus save his life shall lose it.

V. The occasion that Samson took from hence to do them yet a greater mischief, which. touched their bone and their flesh; {v. 7, 8.) " Though ye have done this to them, and thereby showed what ye would do to me if ye could, yet that shall not deter me from being further vexatious to you." Or, Though ye think, by doing this, ye have made me satisfaction for the affront I received among you, yet I have Israel's cause to plead as a public person, and for the wrongs done to them, / will be avenged on you; and if ye will then forbear your insults, I will cease, aiming at no more than the deliverance of Isr.tel." So he smote them hifi and thigh, with a great stroke; so the word is. We suppose the '^vounds he gave them to have been mortal, as wc-unds in the hip or thigh often pro\ e, and therefore translate it, with a great slaughter. Some think he only lamed them, disabled them for service, as horses were houghed or ham-strung. It seems to be a phrase used to express a desperate attack; he killed them pell-mell, or routed them horse and foot. He smote them with his hip upon thigh, that is, with the strength he had, not in his arms and hands, but in his hips and thighs, for he kicked and spurned at them, and so mortified them, trod them in his anger, and trampled them in his fury, Isa. 63. 3. And, when he had done, he retired to a natural fortress in the top of the rock Etam, where he waited to see whether the Philistines would be tamed by the correction he had given them.

9. Then tlie Philistines went up, and pitched in Jiidah, and spread themselves in Lehi. 10. And the men of .Tudah said, Why are ye come up against us ? And they answered, To bind Samson are we come up, to do to him as he has done to us. 11. Then three thousand men of .hidah went to the top of the rock Etam, and said to Samson, Knowest thou not that the Philistines are rulers over us ? Wliat is this that thou hast done unto us? And he said unto them. As they did unto me, so have I done unto them. 12. And they said unto him. We are come down to bind thee, that we

JUDGES, XV.

may deliver thee into the hand of the Philistines. And Samson said unto them, Swear unto me, that ye will not fall upon me yourselves. 13. And they spake unto him, saying. No; but we will bind thee fast, and deliver thee into their hand : but surely we vviM not kill thee. And they bound him with two new cords, and brought him up from the rock. 14. And when he came unto Lehi, the Philistines shouted against him: and the Spirit of the Lord came mightily upon him; and the cords that ivere upon his arms became as flax that was burnt with fire, and his bands loosed from off his hands. 15. And he found a new jawbone of an ass, and put forth his hand and took it, and stew a thousand mep therewith.

16. And Samson said, With the jaw-bone of an ass, heaps upon heaps, with the jaw of an ass have I slain a thousand men.

17. And it came to pass, when he had made an end of speaking, that he cast away the jaw-bone out of his hand, and called that place Ramath-lehi.

Here is,

I. Samson violently pursued by the Philistines. They went up in a body, a more formidable force than they had together when Samson smote them hip and thigh, and they pitched in Judah, and spread themselves up and down the country to find out Samson, who, they heard, was come this way, V. 9. When the men of Judah, who had tamely submitted to their yoke, pleaded that they had paid their tribute, and that none of their tribe had given them any offence, they freely own they designed nothing in this invasion but to seize Samson; they would fight neither against small nor great, but only that Judge of Israel, (y. 10.) to do to him, as he has done to us; that is, to smite hip and thigh, as he did our's; an eye for an eye. Here was an army come against one man, for indeed he was himself an army. Thus a whole band of men was sent to seize our Lord Jesus, that blessed Samson, though a tenth part would have served now that his hour was come, and ten times as many would have done nothing, if he had not yielded.

II. Samson basely betrayed and delivered up by the men of Judah, v. 11. Of Judah were they.^* Degenerate branches of that valiant tribe! Utterly unworthy to cany in their standard the Lion of the tribe of Judah. Perhaps they were disaffected to Samson because he was not of their tribe; out of a foolish fondness for their forfeited precedency, they would rather be oppressed by Philistines, than rescued by a Danite. Often has the church's deliverance been obstructed by such jealousies, and pretended points of honour. Rather it was, because they stood in awe of the Philistines, and were willing, at any rate, to get them out of their country. If their spirits had not been perfectly cowed and broken hy their sins and troubles, and they had not been given up to a spirit of slumber, they would have taken thils fair opportunity to shake off the Philistines' yoke. If they had had the least spark of ingenuousness and courage remaining in them, having so brave a man as Samson was, to head them, they would now have made one bold struggle for the recovery of their liberty; but no marvel if they that had debased themselves to hell in the worship of their dunghill-gods, (Isa. 57. 9.) thus debased I

themselves to the dust, in submission to their insulting oppressors. Sin dispirits men, nay, it infatuates them, and hides from their eyes the things that belong to their peace. Probably, Samson went into the border of that country to offer his service, sufiposing his brethren rvould have understood how that God by his hand nvould deliver them, as M ses did. Acts 7. 25. But they thmst him from them, and very disingenuously, i. Blamed him for what he had done against the Philistines, as if he had done them a great injury. Such ungrateful returns have those often received, that have done the best service imaginable to their country. Thus our Lord Jesus did many good works, and for those they were ready to stone him. 2. They begged of him that he would suffer them to bind him, and deliver him up to the Philistines. Cowardly, unthankful wretches! Fond of their fetters, and in love with servitude! Thus the Jews delivered up our Saviour, under pretence of a fear lest the Romans should come, and take away their place and nation. With what a sordid servile spirit do they argue; Knowest thou not that the Philistines rule over us? And whose fault was that? They knew they had no right to rule over them, nor had they been sold into their hands, if they had no| first sold themselves to work wickedness.

III. Samson tamely yielding to be bound by his countrymen, and delivered into the hands of his enraged enemies, v. 12, 13. How easily could \\r have beaten them off, and kept the top of his rock against these three thousand men, and none of them all could, or durst, have lain hands on him; but he patiently submitted, 1. That he might give an example of great meekness, mixed with great strength and courage; as one that had rule over his own ■ spirit, he knew how to yield, as well as how to con-(^uer. 2. That by being delivered up to the Philistines, he might have an opportunity of making a slaughter of them. 3. That he might be a type of Christ, who when he had showed what he could do in striking those down that came to seize him, yielded to be bound and led as a lamb to the slaughter. SamSon justified himself in what he had done againt the Philistines; •' jis they did to me, so I did to them; it was a piece of necessary justice, and they ought not to retaliate it upon me, for they began." He covenants with the men of Judah, that if he put himself into their hands, they should not fall upon him themselves, because then he should be tempted to fall upon them, which he was very loath to do. This they promised him, (v. 13.) and then he surrendered. The men of Judah, being his betrayers, were, in effect, his murderers: they would not kill him themselves, but they did that which was worse, they delivered him into the hands of the uncircum-cised Philistines, who, they knew, would do worse than kill him, would abuse and torment him to death. Perhaps they thought, as some think Judas did, when he betrayed Christ, that he would by his strength, deliver himself out of their hands; but if he did, that was no thanks to them, and if they thought he would, they might of themselvts have thought this again, that he could and would have delivered them too, if they would have adhered to him, and made him their head. Justly is their misery prolonged, who to oblige their worst enemies, thus abuse their best friend. Never were men so infatuated, except those who thus treated our blessed Saviour.

IV. Samson making his part good against, tft'.' Philistines, even then when he was delivered into their hands, fast pinioned with two new cords. The PhiHstines, when they had him among them, shouted against him, v. 14. So, triumphing in their success, and insulting over him; if God had not tied their hands faster than the men of Judah had tied

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his, they would have shot at him, (as their archers did at Saul,) to despatch him iniiuediately, rather than ha\ e shouted at him, and given him time to help himself. Bat their security and joy were a presage of their ruin. When they shouted against him as a man run down, confident that all was their own, then the Sfiirit of the Lord came ufion him; came mightily upon him, inspired him with more than ordinary strength and resolution. Thus fired, 1. He presently got clear of his bonds; the two new cords, upon the first struggle he gave, broke, and were melted (as the original word is) from off his hands, no doubt, to the great amazement and terror of those that shouted against him, whose shouts were hereby turned into shrieks. When the Sfiirit of the Lord came ul^on him, his cords were loosed; where the Sfiirit of the Lord is there is liberty, and those are free indeed, who are thus freed. This typified the resurrection of Christ by the power of the Spirit of holiness; in it he loosed the bands of death; and its cords, the grave clothes, fell from his hands, without being loosed as Lazirus's were, because it was impossible that the mighty Saviour should be holden of them, and thus he triumphed over the powers of darkness that shouted against him, as if they had him sure. 2. He made a great destruction among the Philistines, who all gathered about him to make sport with him, v. 15. See how poorly he was armed: he had no better weapon than the jaw-bone of an ass, and yet what execution he did with it; he never laid it out of his hand, till he had with it laid a thousand Philistines dead upon the spot: and thus that promise was more than accomplished, One of you shall chase a thousand, Josh. 23. 10, A jaw-bone was an inconvenient thing to grasp, and, one would think, might easily be NVrested out of his hand, and a few such blows as he gave with it, might have crushed and broken it, and yet it held good to the last. Had it been the jaw-bone of a lion, especially that which he himself had slain, it might have helped to heighten his fancy, and to make him think himself the more formidable; but to take the bone of that despicable animal, was to do wonders by the foolish things of the world, that the excellency of the power might be of God, and not of man. One of David's worthies slew three hundred Philistines at once, \mt it was with a s/ienr, 1 Chron. 11. 11. Another slew of them till his hand was weary, and stuck to his sword, 2 Sam. 23. 10. But they all came short of Samson. What could be thought too hard, too much, for him to do, on whom the Spirit of the Lord came mightily! Through God we shall do valiaiitly. It was strange the men of Judah did not now come in tr> his aid; cowards can strike a falling enemy; but he was to be a type of him that trod the wine press alone.

V. Samson celebrated his own victory, since the men of Judah would n-^t do even that for him; he composed a short song, which he sang to himself, for the daughters of Israel did not meet him, as afterwards they did Saul, to sing, with more reason, Samson hath slain his thousands. The burthen of this song was, With the Jaw-bone of an ass, heaps ufion heaps, have I slain a thousand men, v. 16, The same word in Hebrew (Chamor) signifies both an ass and a heap, which makes this an elegant paronomasia, and represents the Philistines falling as tamely as asses. He also gave a name to the place, to perpetuate the Philistines' disgrace, {x>. 17.) Ramath-lehi, the If ting up of the jaw-bone. Yet he did not vain-gloriously carry the bone about with him as a show, but threw it away when he had done with it. So little were relics valued then,

18. And he was sore athirst, and called on the Lord, and said, Thou hast given Vol. II.— Z

this great deliverance into the hand of thy servant: and now shall I die for thirst, and fall into the hand of the uncircumcised ? 19. But God clave a hollow place that was in the jaw, and there came water thereout; and when he had drunk, his spirit came again, and he revived: wherefore he called the name thereof En-hakkore, which is in Lehi unto this day. 20. And he judged Israel, in the days of the Philistines, twenty years.

Here is,

I. The distress Samson was in, after this great performance, -v. 18, He was sore athirst. It was a natural effect of the great heat he had been in, and the great pains he had taken; his zeal consumed him, ate him up, and made him forget himself, till, when he had time to pause a little, he found himself reduced to the last extremity for want of water, and ready to faint. Perhaps there was a special hand of God in it, as there was in the whole transaction ; and God would hereby keej) him from being proud of his great strength and great achievements, and let him know that he was but a man, and liable to the calamities that are common to men. And Josephus says, It was designed to chastise him for not making mention of God and his hand, in his memorial of the victory he had obtained, but taking all the praise to himself; I have slain a thousana men; now that he is ready to die for t"hirst, he is under a sensible conviction that his own arm could not have saved him, without God's right hand and arm. Samson had drunk largely of the blood of the Philistines, but blood will never quench any man's thirst. Providence so ordered it, that there was no water near him, and he was so fatigued that he could not go far to seek it: the men of Judah, one would think, should have met him, now that he was come off a conqueror, with bread and wine, as Melchizedek did Abram, to atone for the injury he had done him; but so little notice did they take of their deliverer, that he was ready to perish foi; want of a draught of water. Thus are the greatest slights often put upon those that do the greatest services. Christ, on the cross, said, I thirst.

II. His prayer to God in this distress. Those that forget to attend God with their praises, may perhaps be compelled to attend him with their prayers. Afflictions are often sent to bring unthankful people to God. Two things he pleads with God in this prayer; 1. His having experienced the power and goodness of God in his late success; Thou hast given this great deliverance into the hand of thy seTi'ant. He owns himself God's servant in what he had been doing, " Lord, wilt thou not own a poor servant of thine that has spent himself in thy service? / am thine, save me." He calls this victory a deliverance, a great deliverance; for if God had not helped him, he had not only not conquered the Philistines, but had been swallowed up by them. He owns it to come from God, and now coiTects his former error, in assuming it too much to himself; and this he pleads in his present strait. Note, Past experiences of God's power and goodness, are excellent pleas in prayer for further mercy. "Lord, thou hast delivered often, wilt thou not deliver still? 2 Cor. 1. 10. Thou hast begun, wilt thou not finish? Thou hast done the greater, wilt thou not do the lesser?" Ps. 56. 13. 2. His being now exposed to his enemies; •♦ Lest I fall into the hands of the uncircumcised, and then they will triumph, will tell it in Gath, and in the streets of Ashkelon; and will, it not redound to CJod's dishonour, if his champion he-

JUDGES, XVI

The

come so easy a prey to the uncircumcised?" bestjleas are those'taken from God's glory.

III. The seasonable relief God sent him. God heard his prayer, and sent him water, either cut of the bone, or out of the earth thrcugh the bone, v. 19. That bone which he had made an instrument of God's service, God, to recompense him, made an instrument of his supply. But I rather inc.ine to our marginal reading, God clave a holloivplace that wan in Lehi: the place of this action was, from the jaw-bone, called Lehi: even before the actio i we find it so called, v. 9, 14. And there, in that field, or hill, or plain, or whatever it was, that was so called, God caused a fountain suddenly and seasonably to open just by him, and water to spring up out of it in abundance, which continued a well ever after. Of this fair water he drank, and his spirits revived. We should be more thankful for the mercy of water, did we consider how ill we can spare it. And this instance of Samson's relief, should encourage us to trust in G( d, and seek to him, for, when he pleases, he can ofien rivers in high places. See Isa. 41. 17, 18.

IV. The memorial of this, in tlie name which Samson gave this upstart fountain, Rn-hakkore, the well of him thai cried, thereby keeping in remembrance, both his own distress, which occasioned him to cry, and God's favour to him, in answer to his cry. Mmv a spring of comfort God opens to his people, which may filly be called by his name, it is the well of him that cried. Samson had given a name to that place, which denoted him great and triumphant, Famalh-lehi, the lifting u/i of the jaw-bone; l)ut here he gives it another name, which denotes him wanting and dependant.

Lastly, The continuance (f Simson's government after these achevements, t. 20. At length Israel submitted to him whom they had betrayed. Now it was past dispute that God was with him, so that henceforward they all owned him, and were directed by him as their judge; the stone which the builders refused, became the head-stone. It intimates the low condition of Israel, that the government was dated by the days of the Philistines; yet it was a mercy to Israel, that though they were oppressed by a foreign enemy, yet they had a Judge that preserved order, and kept them from ruining one another. Twenty years his government continued according to the usage of the Judges' administration ; but of the particulars we have no account, s ive of the beginning of his government in this chapter, and the end of it in the next.

CHAP. XVI.

Samson's name (we have observed before) signifies alittle sun: (snl parvus:) we have seen this sun rising very bright, ana his morning-ray strong and clear; and nothing appearing to the contrary, we take it for granted, that the middle of the day was proportionably illustrious, while he judged Israel twenty years ; but the melancholy story of this chapter gives us such an account of his evening, as did not commence his day. This little sun set under a cloud, and yet, just in the setting, darted forth one such strong anil glorious beam, as made him then a type of Christ, conquering by death. Here is, T. Samson greallv endangered by his familiarity with one harlot, and hardly escaping, v. I.. 3. II. Samson quite ruined by his familiarity %vith another harlot, Delilah. Observe, 1. How he was betrayed by her to his sworn enemies, the Philistines, who (1.) By her means got it out of him at last where his great strength lav, v. 5.. 17. (2.) Then robbed him of his strength, by taking from his head the crown of his separation, v. 18..20. (3.) Then seized him, blinded him, imprisoned him, and at a solemn festival made a show of him, v. 21 ..S!5. 2. How he avenged himself of them, by pulling down the theatre upon their heads, and so dying with them, v. 2t>. .31.

1. nr^HEN went Samson to Gaza, and JL saw there a harlot, and went in unto her. 2. And it was toidihe Gaz\ies.,Sciy'm^. Samson is come hither. And they com passed him in, and laid wait for him all night in the gate of the city, and were quiel all the night, saying. In the morning, when it is day, we shall kill him. 3. And Samson lay till midnight, and arose at midnight, and look the doors of the gate of the city, and the two posts, and went away with them, bar and all, and put them upon his shoulders, and carried them up to the top of a hill that is before Hebron.

Here is,

1. Samson's sin, v. 1. His taking a Philistine to wife, in the beginning of his time, was, in some degree, excusable; but to join himself to a harlot that he accidentally saw among them, was such a profanation of his honour as an Israelite, as a Nazarite, that we cannot but blush to read it, 7'ell it not in Gath, This vile impurity makes the graceful visage of this Nazarite blacker than a coal, Lam. 4. 7, 8. We find not that Samson had any business at Gaza; if he went thither in quest of a harlot, it wculd make one willing to hope, that, as bad as things were otherwise, there were no prostitutes among the daughters of Israel. Some think he went thither to observe what posture the Philistines were m, that he might get some advantages against them; if so, he forgot his business, neglected that, and so fell into this snare. His sin began in his eye, with which he should have made a covenant; he saw there one in the attire of a harlot, and the lust which conceived, brought forth sin, he went in unto her.

2. Samson's danger. Notice was sent to the magistrates of Gaza, perhaps by the treacherous harlot herself, that Samson was in the town, v. 2. Probably, he came in a disguise, or in the dusk cf the evening, went into an inn, or public-house, which happened to be kept by, this hailot. The gates of the city were hereupon shut, guards set, all kept quiet, that Samson might suspect no danger; now they thought they had him in a prison, and doubted not but to be the death of him the next morning. O that all those who indulge ther sensual appetHcs in drunkenness, uncleanness, or any fleshly lusts, would see themselves tlnis su--rounded, waylaid, and marked for ruin, by their spiritual enemies! The faster they sleep, and the more secure they are, the greater is their diinger.

3. Samson's escape, v. 3. He rose at midnight, perhaps roused by a dre;im, in slumberings upon the bed, (Job 33. 15.) by his guardi; u angel, or rather by the checks of his own conscience; he rose with a penitent abhorrence (we hope of the sin he was now committing, and of himself because of it, and with a pious resolution not to return to it; rose under an apprehension of the danger he was in, that he was as one that slept upon the top of a mast, rose with such thoughts as these; " Is this a bed fit for a Nazarite to sleep in ? Shall a temple of the living God be thus polluted ? Can I be safe under this guilt ?" It was bad that he lay down without such checks; but it would have been worse if he had lain still under them. He makes immediately toward the gate of the city, probably finds the guards asleep, else he had made them sleep their last, stays not to break open the gates, but plucks up the posts, takes them, gates and bar and all, all very large and strong, and a vast weight, yet he carries them on his back several miles ufi to the top of a

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179

hill, in disdain of their attempt to secure him with gates and bars, designing thus to render himself more formidable to the Philistines, and more acceptable t J his people; tiius to give a proof of the great strength Gc:d had given him, and a type of C^hiist's \ ctory over death and tiie gra\ e. He not oiily roliCd aw.iy the stone from the door of the sepulchre, ;ind so came forth himself, but carried away the gates of tlie gra\e, Ij.ir and all, and so left it, e\ cr after, an open prison to all that are his; it shall not, it cannot, always detain them. O death, •where is t.iy sting'^ Where are thy gates? Thanks be to him that not only gained a victory for himself, out givethus the victory!

4. And it came to pass afterward, that he loved a v\ oinan in the valley of Soiek, whose name was Delilah. 5. And the lords of the Philistines came up unto her, and said unto her, Entice him, and see vvlierein his great strength Iteth^ and by what means we may prevail against him, that we may bind him to al'flict him; and we will give thee, every one of us, eleven hundred pieces of silver. 6. And Delilah said to Samson, Tell me, I pray thee, wherein thy g-eat strength lleth^ and wherewith thou mightest be bound to afHict thee. 7. And Samson said unto her, If they bind me with seven green withs that were never dried, then shall I be weak, and be as another man. 8. Then the lords of the Philistines brought up to her seven green withs which had not been dried, and she bound him witli them. 9. INow there lucre men lying in wait, abiding with her in the chamber. And she said unto him, The Philistines be upon thee, Samson. And he brake the withs as a thread of tow is broken when it toucheth the fire: so his stiength was not known. 10. And Delilah said unto Samson, Behold thou hast mocked me, and told me lies: now tell me, I pray thee, wherewith thou mightest be bound. 11. And he said unto her. If they bind me fast with new ropes that never were occupied, then shall I be weak, and be as another man. 12. Delilah therefore took new ropes, and bound him therewith, and said unto him. The Philistines he upon thee, Samson. And there were liers in wait abiding in the chamber. And he brake them from off his arms like a thVead. 13. And Delilah said unto Samson, Hitherto thou hast mocked me, and told me lies: tell me wherewith thou mightest be bound. And he- said unto her, If thou weavest the seven locks of my head with the web. 14. And she fastened it with the pjn, and said unto him. The Philistines he upon thee, Samson. And he awaked out of his sleep, and went away with the pin of the beam, and with the web. 15. And she said unto him, How canst thou say, 1 love

thee, when thine heart is not with me ' thou hast mocked me these three times, and hast not told me wherein thy great strength heth. 16. Audit came to pass, when she pressed him daily with her words, and mged him, 50 that his soul was vexed unto death, 17. That he told her all his heart, and said unto her, I'here hath not come a razor upon mine head; for I Jiave been a Nazariie unto God from my mother's womb : if i be shaven, then my strength will go from me, and I shall become weak, and be like any other man.

The burnt child dreads the fire; yet Samson, that has more than the strength of a man, in this comes short of the wisdom of a child; for though he had been more than once brought into the highest degree of mischief and danger by the lo\ e of women, and lusting after them, yet he would not take warning, but is here again taken in tlie same snare, and this third time pays for all. Solomon seems to refer especially to this story of Samson, when in his caution against uncleanness, he gives this account of a whorish woman, Prov. 7. 26, That she hath cast do'ivn majiy wounded, yea many strong men have been slain by her. And ch. 6. 26, That the adultress will hunt for the precious life. This bad woman that brought Samson to ruin, is here named Delilah, an infamous.name, and fitly used to express the person, or thing, that by flattery or falsehood, brings mischief and destruction on those to whom kindness is pretended. See here,

I. The affection Samson had for Delilah ; he loved her, v. 4. Some think she was his wife, but then he would ha\ e had her home to his own house; others, that he courted her to make her his wife; but thei-e is too much reason to suspect that it was a sinful affection he had for her, and that he lived in uncleanness with her: wliether she was an Israelite or a Philistine, is not certain. If an Israelite, which is sc;.rcely probaljlc, yet she had the heait of a Philistine.

II. The interest which the lords of the Philistines made with her to betray Sams- n, v. 5. 1. That which thev told her they designed, was, to humble him, or afflict him; tliey wrukl promise not to do him any hurt, f nly they would disable him to do them any. And so much conscience it should seem they made of this promise, that even then, when he lay evei" so much at their mercy, they would not kill him, no, not when the razor tliat cut his hair, might sorner, and more easily have cut his throat. 2. That which they desired, in order hereunto, was, to know where h's great strength lay, and bv what means he might be bound. Peihaps they imagined he had s- me spell or charm which he carried about with him, by the force of which he did these great things, and doubted not, but if they could get that frc m him, he would be manageabJe; and therefore, ha^ ing had reason enough formerlv to know which was his blind side, hoped to find cut his riddle a second time; by ploughing with his heifer, they engaged Delilah to get it out of him, telling her what a kindness it would be to them, and, perhaps, assuring her it should net be improved to any real mischief, either to him cr her. 3. For this they bid high, promised to give her each cf them eleven hundred pieces of sib er, fifty-five hundred in all. So many shekels reckoned to a.bove one thousand pounds sterling; with this she wat hired to betray one she pretended to love; see whai-horrid wickedness the love of money is the root of.

JUDGES, XVI.

Our blessed Saviour was thus oetrayed by one whom he called friend, and with a kiss too, for filthy lucre. No marvel if those who are unchaste, as Delilah, be unjust; such as lose their honesty in one instance, will in another.

III. The arts by which he put her off from time to time, and kept his own counsel a great while. She asked him ivliere his ^reat strength lay, and whether it was possible for him to be bound and afflicted, {y. 6.) pretending that she desired only he would satisfy her curiosity in that one thing, and that she thought it was impossible he should be bound, otherwise than by her charms. When she urged him very much, he told her, 1. That he might be bound with seven green iviths, v. 7. The experiment was tried, (v. 8.) but it would not do; he broke the iviths as easily as a thread of tow m broken when it toucheth the Jire, v. 9. 2. When she still continued her importunity, (v. 10.) he told her that with two new ropes he might be so cramped and hampered, that he might be as easily dealt with as any other man, v. 11. This experiment was tried too, but it failed; the new ro/ies broke from off his arm like a thread, v. 12. 3. When she still pressed him to communicate the secret, and upbraided him with it as an unkindness, that he had bantered her so long, he then told her that the weaving of the seven locks of his head would make a great alteration in him, -v. 13. This came nearer the matter than any thing he had yet said, but it would not do; his strength appeared to be very much in his hair, when, upon the trial of this, purely by the strength of his hair, he carried away the fiin of the beam, and the web.

Now, in the making of all these experiments, it is hard to say, whether there appears more of Samson's weakness, or Delilah's wickedness. (1.) Could any thing be more wicked than her restless and unreasonable importunity with him, to discover a secret, which she knew would endanger his life, if ever it were lodged any where but in his own breast? What could be more base and disingenuous, more filse and treacherous, than to. lay his head in her lap, as one whom she loved, and at the same time to design the betraying of him to those by whom he was mortally liated? (2.) Could any thing be more weak than for him to continue a parley with one who, he so plainly saw, Avas aiming to do him a mischief, that he should lend an ear so long to such an impudent request, that she might know how to do him a mischief; that when he perceived liers in wait for him in tlie chamber, and that they were ready to apprehend him if they had been able, he did not immediately quit the chamber, with a resolution never to come into it any more; nay, that he should again lay his head in that lap, out of which he had been so often roused with that alarm, The Philistines are ufion thee, Samson ? One can hardly imagine a mau so perfectly bcsuttecl, cind void of all consideration, as Samson now was; but whoredom is one of those things that take away the heart. It is hard to say what Samson meant, in suffering her to try so often whether she could weaken and afftict him: some think he did not certainly know where his strength lay; but that, it should seem, he did; for when he told her that which would disable him indeed, it is said, He told her all his heart. It seems, he designed to banter her, and to try if lie could turn it off with a jest, and to baffle the Hers in wait, and make fools of them; but it was very unwise in him, that he did not quit the field, as soon as ever he perceived that he was not able to keep the ground.

IV. The discovery he at last made of this great secret; and if the discovery prove fatal to him, he must thank himself, who had not power to keep his own counsel from one that manifestly sought his

ruin. Surely in imin is the net sfiread in the sight of any bird, but in Samson's sight is the net spread, and yet he is taken in it. If he had not been blind before the Philistines put out liis eyes, he might have seen himself bttrayed. Delilah signifies a consumer, she was so to him. Observe, 1. How she teased him, telling him she will not believe he loved her, unless he will gratify her in this matter; {v. 15.1 How canst thou say J loie thee, when thine heart is not with me'/ That is, " when thou canst not ti-ust me with the counsels of thy heart?" Passionate lovers cannot bear to ha\ e their love called in question, they would do any thing rather than their sincerity should be suspected; here therefore Delilah had this fond fool (excuse me that I call him so) at an advantage. This expostulation is indeed grounded upon a great truth. That those only have oui- love, not that have our good words, or our good wishes, but that have our hearts. That is love without dissimulation; but it is falsehood and flattery in the highest degree, to say, We love those with whom our hearts are not. How can we say. We love either our brother whom we have seen, or God, whom we have not seen, if our hearts be not with them? She continued many days vexatious to him with her importunity, so that he had no pleasure of his life with her; {v. 16.) why then did he not leave her? It wa? because he was captivated to her by the power of love, falsely so called, but truly lust. This bewitched and perfectly intoxicated him, and by the force of it, see, 2. How she conquered him; {v. 17.) he told her all his heart. God left him to himself to do this foolish thing, to punish him for indulging himself in the lusts of uncleanness. The angel that foretold his birth said nothing of his great strength, but only that he should be a Nazarite, rmd jiarticu-larly that no razor should come upon his head, ch. 13. 5. His consecration to God was to be his strength, for he was to be strengthened according to the glorious flower of that Spirit which wrought in him mightily, that his strength, by ])rr:mise, not Ijy nature, might be a type and figui-e r.f the spiritual strength of believers, Col. 1. 11, 29. Thcicfnre the badge of his consecration w ;s the pledge of his strength; ifhe lose the former, he knows he forfeits the latter. " If I be shaven, I am no longer a Nazarite, and then my strength is gone." The making of his bodily strength to depend so much on his hair, which could ha\ e no natural influence up on it, either one way or other, teaches us to magnify divine institutions, ;ind to expect God's grace, and the continuance of it, only in the use of those means of grace, wherein he has appointed us to at tend upon him, the word, sacraments, and prayer In these earthen vessels is his ti-easure.

18. And when Delilah saw that he had told her all his hrr.rt, she sent and called for the lords of the Philistines, saying. Come up this once ; for he lialh sliowed me all his heart. Then the lords of ti.e Philistines came up unto her, and biought money iti their hand. 19. And slie made him sleep upon her knees ; and she called for a man, and she caused him to shave off the seven locks of his head; and slie began to afHicl him, and his strength went from him. 20. And she said, The Philistines he upon thee, Samson. And he awoke out of his sleep, and said, I will go out, as at other times before, and shake myself. And he wist not that the Lord was departed from him. 51

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181

But the Philistines took him, and put out his eyes, and brought him down to Gaza, and bound him in fetters of brass; and he did grind in the prison-house.

We have here the fatal consequences of Samson's folly in betraying his own strength; he soon paid dear for it. A ivhore is a deefi ditch; he that is abhorred of the Lord shall fall therein. In that pit Samson sinks. Observe,

1. What care Delilah took to make sure of the money for herself She now perceived, by the manner of his speaking, that he h id told her all his heart, and the lords of the Philistines that hired her to do this base thing, are sent for; but they must be sure to bring the tnoney in their hands, x: 18. The wages of unrighteousness are accordingly produced, unknown to Samson; it would grieve one's heart, to see one of the bravest men then in the world, sold and bought, as a sheep, for the slaughter; how does this instance sully all the glory of man, and forbid the strong man ever to boast of his strength!

2. What course she took to deliver him up to them according to the bargain. Many in the world would, for the hundredth part of what was here given Delilah, sell those that they pretend the greatest respect for. Trust not in a friend then, fiut no confidence in a guide. See what a treacherous method she took, (v. 19.) she made him sleefi ufion her knees. Josephus says, She gave him some intoxicating liquor, which laid him to sleep; what opiates she might steal into his cup, we know not, but we cannot suppose that he knowingly drank wine or strong drink, for that would have been a forfeiture of his Nazariteship, as much as the cutting off his hair. She pretended the greatest kindness then when she designed the greatest mischief; which yet she could not have compassed, if she had not made him sleep. See the fatal consequences of security. Satan ruins men by rocking them asleep, flattei-ing them into a good opinion of their own safety, and so bringing them to mind nothing, and fear nothing, and then he robs them of their strength and honour, and leads them captive at his will. When we sleep our spiritual enemies do not. When he was asleep, she had a person ready to cut off his hair, which he did so silently and so quickly, that it did not awake him, but plainly afflicted him; even in his sleep, his spirit manifestly sunk upon it. I think we may suppose, that if this ill turn had been done him in his sleep by some spiteful body, without his being himself accessary to it, as he was here, it would not have had this strange effect upon him; but it was his own wickedness that corrected him. It was his iniquity, else it had not been so much his infelicity.

3. What little concern he himself was in at it, V. 20. He could not but miss his hair as soon as he awoke, and yet said, ", I will shake myself, as at other times, after sleep;" or "as at other times, when the Philistines are upon me, to make my part good against them." Perhaps he thought to shake himself the more easily, and that his head would feel the lighter, now that his hair was cut; little thinking how much heavier the burden of guilt was, than that of hair. He soon found in himself some c hange, we ha\ e reason to think so, and yet wist not that the Lord was departed from him. He did not consider that that was the reason of the change. Note, Many have lost the favourable presence of God, and are not aware of it; they have provoked God to withdraw from them, but are not sensible of their loss, nor ever complain of it. Their souls languish and are grown weak, their gifts wither, every thing goes cross with them; and yet they impute not this to the right cause, they are not aware

that God is departed from them, nor are they in any care to reconcile themselves to him, or to re-co\er his fa\our. \Mien God is departed, we cannot do as at other times.

4. What improvement the Philistines soon made of their advantages against him, x'. 21. The Philistines took him when God was departed fiom him; those that ha\ e thrown themselves out of God's protection, become an easy prey to their enemies. If we sleep in the lap of our lust, we shall ceitainlj wake in the hands of the Philistines. It is probable they had promised Delilah not to kill him, but they took an effectual course to disable him; the first thing they did when they had him in their hands, and found they could manage him, was, to put out his eyes by applying Jire to them, says the Arabic version. They considered that his eyes would never come again, as perhaps his hair might, and that the strongest arms could do little without eyes to guide him, and therefore if now they blind him, they for ever blind him. His eyes were the inlets of his sin, he saw the harlot at Gaza, and went in unto her, {v. 1.) and now his punishment began there. Now that the Philistines had blinded him, he had time to remember how his own lust had blinded him. The best preservative of the eyes, is, to turn them aw<iy from beholding \ anity. They brought him down to Gaza, that there he might appear in weakness, where he had lately given such proofs of his strength, {v. 3.) and be a jest to those to whom he had been a terror. They bound him with fetters of brass, who had before been held in the cords of his own iniquity, and he did grind in the prison, work in their Bridewell, either for their profit, or his punishment, or both. The Devil does thus by sinners, blinds the minds of them which believe not, and so enslaves them and secures them m his interests. Poor Simson, how art thou fallen! How is thine honour laid in the dust! How are the glory and defence of Israel become the drudge and triumph of the Philistines! The crown is fallen from his head; woe unto him, for he hath sinned. Let all take warning by his fall, carefully to preserve their purity, and to watch against all fleshlj' lusts; for all our glory is gone, and our defence departed from us, when the covenant of our separation to God, as spiritual Nazarites, is profaned.

22. Howbeit the hair of his head began to grow again after he was shaven. 23. Then the lords of the Philistines gathered thf^"- together for to offer a great sacrifice uiitcj Dagon their god, and to rejoice: for they said. Our god hath delivered Samson our enemy into our hand. 24. And when the people saw him, tliey praised their god ; for they said, Our god liath delivered into our hands our enemy, and the destroyer of our country, which slew many of us. 25. And it came to pass, when their hearts were merry, that they said, Call for Samson, that he may make us sport. And they called for Samson out of the prison-house ; and he made them sport: and the}' set him between the pillars. 26. And Samson said unto the lad that held him by the hand, Suffer me that I may feel the pillars whereupon the house standeth, that I may lean upon ihem. 27. Now the house was full of men and women ; and all the lords of the Philistines were there : and

JUDGES, XVI.

there were upon the roof about three thousand men and women, that beheld while Samson made sport. 28. And Samson called unto the Lord, and said, O Lord God, remember me, J pray thee, and strengthen me, I pray thee, only this once, O God, that I may be at once avenged of the Philistines for my two eyes. 29. And Samson took hold of the two middle pillars upon which the house stood,and on which it uas borne up, of the one with his right hand, and of the other with his left. 30. And Samson said, Let me die with the Philistines. And he bowed himself with all his might; and the house fell upon the lords, and upon all the people that 'were, therein: so the dead which he slew at his death, were more than thcij which he slew in his hfe. 31. Then his brethren, and all the house of his father, came down, and took him, and brought Itim up, and buried him between Zorah and Eshtaol, in the burying place of Manoah his father. And he judged Israel twenty years.

Though tlie last stage of Samson's life was inglorious, and one could wish there were a veil drawn over it, yet this account here given of his death may be allowed to lessen, though it do not (|uite roll away, the reproach of it, for there was honour in his death. No doubt, he greatly repented of his sin, the dishonour he had by it done to God, and his forfeiture of the honour God had put upon him, for that (iod was reconciled to him, appears, 1. By the return of the sign of his Nazariteship; {v. 22.) His hair began to grow again when he was shaven, that is, to be as tliick and as long as when it was cut off. It is priil)aljle theii' general thanksgiving to Dagon was not long deferred, before which Samson's hair was thus grown; by which, and the particular notice taken of it, it seems to have been extraordinary, and designed for a special indication of the return of God's favour to him upon his repentance. For the growth of his h lir was neither cause nor sign of the return of his strength, further than as it was the 1) idgc of his consecration, and a token that God accepted him as a Nazarite again, after the interruption, without those ceremonies which were appointed for the restoration cf a lapsed Nazarite, which he had not now the opportunity of performing, Nunil). 6. 9. It is strai\ge that the Philistines, in Avhose hands he was, wei"e not jealous of the growth of his hair again, and did not cut it; but per-l\aps tliev were willing his great strength should return to him, that they might have so much the more work out of him, and now he was blind they were .n no fear of any Imrt from him. 2. By the use God made of liim for the destruction of the enemies of nis people, andtliatat a time when it would be most for the honoiu' of God, and tlie vindication of that, and not immediately for the defence and deliver-anf-e 'f Israel. Observe,

I. How insolently t'ne Piulistines affronted the Gorl of Israc'. (1.) Bv the sicrifices thev offered .0 Dagon, his ri\ al. This Dagon they call their god, a god of their own nraking, represented by an image, the upper ]):irt of whicli was in the shape of a min, the lower part f-f a fish, purely the creature of fancy; yet it served them to set u]) in opposition to the true and living God. To this pretend-

ed deity they ascribe their success; {v. 23, 24.) Our god has delivered Samson our enemy, and the destroyer of our country, into our haynds. So they dreamed, though he could do neither good nor evil. They knew Delilah had betrayed him, and they had paid her for doing it; yet they attribute it to their god, and are confirmed by it in their belef of his power to protect them. All people will thus walk in the name of their gods, they will give them the praise of their achievements; and shall not we pay this tribute to our God, whose kingdom ruleth over all? Yet considering what wicked arts they used to get Samson into their hands, it must be confessed it was only such a dunghill-deity as Dagcn, that was fit to be made a patron of their villanies. Sacrifices were offered, and songs of praise sung on the general tlianksgi\ ing-day, for this victory obtained over one man, and great expressions of joy, and all to the honour of Dagon. Much more reason have we, to give the praise of all our successes to our God: Thanks be to him whocauseth us to triumph in Christ Jei,usl (2.) By the sport they made with Samson, God's champion, they reflected on Gcd himself. When they were merry with wine, to make them more merry, Samson must be fetched to make them sport; {v. 25, 27.) that is, for them to m;*ke sport with. Having sacrificed to their god, and eat and drunk upon the sacrifice, thev rose up to play, according to tlie usage of idolaters, (1 Cor. 10. 7.) md Samson must be the fool in the play. They made themselves, and one another, laugh, to see how, being blind, he stumbled and blundered. It is likely, they smote this Judge of Israel upon the cheek, (Mic. 5. 1.) and said. Prophesy nvho smote thee. It was an instance of their barbarity, to trample thus upon a man in misery, at the sight of whom a while ago they would have trembled. It put Samson in the depth of misery, and as a sword in his bones were their reproaches, v hen they said, iThere is no7V thy God? Nothing could be moie grievous to so great a s])irit; yet being a penitent, that makes him patient, and he accepts it ; s a punishment of his iniquity. How unrighteous so- J ever the Philistines were, he could not .but own that ' God was righteous. He had sp( rted himself in his own deceivings, and with his own deceivers, and justly are the Philistines let loose upon him to msike sport with him. Uncleanness is a sin that makes men vile, and exposes them to contempt; a wouvd and dishonour shall he get, whose heart is deceived by a woman, and his reproach shall not be wiped away. Everlasting shame and contempt will be J the portion of those that are blinded and bound by m their own lusts. The Devil that deceived them, •' will insult over them.

II. How justly the God of Israel brrught sudden destruction upon them, by the hands of Samson. Thousands of the Philistines were got together, to attend their lords in the sacrifices and joys of this day, and to be the spectators of this comedy; but it proved to them a fatal tragedy, for they were all slain, and buried in the ruins of the house; whether it was a temple, or a theatre, or some slight building run up for the purpose, is imceitain. Observe, 1. Who were destroyed; all the lords of the Philistines, {v. 27.) who had by bribes coi-ru])ted Delilah to betray Samson to them. Evil jjursued those sinners. Many of the people likewise, to the number of three thousand, and, among them,-a great many women, one of whom, it is likely, was that harlot of Gaza, mentioned v. 1. Samsi n had been drawn into sin by the Philistine women, and a great slaughter is mride among them, as was bv Moses's order among the women of Midian, because it was they that caused the children of Israel to tresfa.'is against the Lord in the matter cf Peor, Numb. 31, 16.

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183

2. When they were destroyed; (1.) When they were merry, secure, and jovial, and far from apprehending themselves in any danger. When they saw Samson lay hold on the pillars, we may suppose it served them for a jest, and they made spoit with that too; IV/iat will this feeble Jew do? How are sinners brought to desolation in a moment! They are lifted up in the pride and mirth, that their fall may be the more dreadful. Let us never enjoy the •nirth of wicked people, but infer, from this instance, that their triumphing is short, and their joy but for a moment. (2.) It was when they were praising Dagon their god, and giving that honour to nim, which is due to God only; which is no less than treason against the King of kings, his crown and dignity; justly therefore is the blood of these traitors mingled witli their sacrifices. Belsha?zar was cut off when he was praising his made gods, Dan. 5. 4. (3.) It was when they were making sport with an Israelite, a Nazarite, and insulting o\ er him, persecuting him whom God had smitten. Nothing fills the measure of the iniquity of any person or people faster than mocking and misusing the servants of God, yea, though it is by their own folly that they are brought low. Those know not what thev do, nor whom they affront, that make sport with a good man.

3. How they were destroyed; Samson pulled the house down upon them; God, no doubt, putting it into his heart, as a public person, thus to avenge God's quarrel with them, Israel's, and his own. (1.) He gained strength to do it by prayer, v. 28. That strength which he had lost by sin, he recovers, like a tme penitent, by praj^-er; as David, who, when he had provoked the Spirit of grace to withdraw, prayed, (Ps. 51. 12.) Restore unto me the joy of thy salvation, and ufihold me with thy free S/iirit. We may suppose that this was only a mental prayer, and that his voice was not heard; (for it was made in a noisy clamorous crowd of Philistines;) but though his voice was not heard of men, yet his prayer was heard of God, and graciously answered; and though he lived not to give an account himself of this his prayer, as Nehemiah did of his, yet God not only accepted it in heaven, but, by revealing it to the ins]nred penman, provided for the registering of it in his church. He prayed to God to remember him, and strengthen nim this once, thereby owning that his strength for what he had already done, he had from God, and begged it might be afforded to him once more to give them a parting blow. That it was not from a principle of passion or per-sonal revenge, but from a nolv zeal for the glory of God and Israel, that he desired to do this, appears from Ciod's accepting and answering the prayer. Samson died praying, so did our blessed Saviour; but Samson praved for ven-geance,Christ for forgiveness. (2.) He gained rp-portunity to do it, by leaning on the two pillars which were the chief supports of the building, and were, it seems, so near together, that he could take hold of them both at one time, v. 26, 29. Having hold of them, he bore them down with all his might, crving aloud. Let me die with the Philistines, V. 30. jlnimamque in vulnere fionil — While inflicting the nvound, he dies. The \ast concourse of people that was upon the roof, looking down through it to see the sport, we may suppose contributed to the f Jl of it. A weight so much greater than ever it was designed to carry, might perhaps have sunk of itself, at least it made the fall more fatal to those within: and indeed few of either could escape being either stifled orcnished to death. This was done, not bv any natural strength of Samson, out by the almighty power of Ciod, and is not only marvellous, but miraculous, in our eyes. Now in this, [1.] The Philistines were greatly

mortified. All their lords and great men were killed, and abundance of their people, and this, in the midst of their tr.umph; the temple of Dagon (as many think the house was) was pulled down, and Dagon buried in it. This would give a great check to the insolence of the survivors; and if Israel had had but so much sense and spirit left them as to improve the advantages of this juncture, they might now have thrown off the Piiilistines' yoke. [2.1 Samson may very well be justified, and brought in not guilty of any sinful murder, either of himself or of the Philistines. He was a public person, a declared enemy to the Philistines, against whom he might therefoie take all advantage; they were now in the most barbarous manner making war upon him, all present were aiding and abetting, and justly die with him. Nor was he a/^-Zo de se, or a self murderer, in it, for it was not his own life that lie aimed, though he had too much reason to be weary of it, but the lives of Israel's enemies, for the reaching of whxh he bravely resigned his own, not counting it dear to him, .so he might finish his course with honour. [3.] God was very much glorified, in pardoning Samson's great transgressions,"of which this was an evidence. It has been said that the prince's giving of a commission to one con\ icted, amounts to a pardon. Yet though he was a God that forgave him, he took- vengeance of his inventions; (Ps. 99. 8.) and by his suffering his champion to die in fetters, warned all to take heed of those lusts which war against the soul. However, we have good reason to h( pe that though Samson'died with the Philistines, he had not his everlasting portion with them. The Lord knows them that are his. [4.] Christ was plainly typified. He pulled down the Devil's kingdom, as Samson did Dagon's temple; and when he died, obtained the most glo rious \ictory over the powers of darkness. Then when his arms were stretched out upcn the cross as Samson's to the two pillars, he gave a fatal shake to the gates of hell, and, through death destroyed him, that had the flower of death, that is the Devil; (Heb. 2. 14, 15.) and herein exceeded Samson, that he not only died with the Philistines, but rose again to triumph over them.

Lastly, The story of Samson concludes, 1. With an account of his burial; his own relations, animated by the glories that attended his death, came and found cut his body among the slain, brought it honourably to his own country, and buried it in the place of his father's sepulchres; the Philistines being in such a consternation, that they durst not oppose it. 2. With the repetition of the account we had before of the continuance of his go\ ernment, he judged Israel twenty years; and if they had not been as mean and sneaking as he was brave and daring, he had left them clear of the Philistines' yoke. They might have been easy, safe and happy, if they would but have given God and their judges leave to make them so.

CHAP. XVIJ.

All agree that what is related in this, and the rest of the chapters to the end of this book, was not done, as the narrative occurs, after Samson, but lonfr before, even soon af\er the death of Joshua, in the davs of Phinehas the son of Eleazar, rh. 20. 28 But it is' cast here into the 1 'tter part of the book, that it mitjht not interrupt the history of the Judojes. That it mi<rht appear how happy the nation was in 'he Jud^res, here is showed how unhappy they were wlien ihcre was none. I. Then idolatry be^an in the family of Micah, ch. 17. IT. Then it spread itself into the tribe of Dan, ch. 18. III. Then villany was committed in Gibeah of Benjamin, ch. 19. IV. Then that whole tribe was destroved for countenancinc it, ch. 20. V. Then strange expedients were adopted to keep up that tribe, ch. 21. Therefore blessed be God for the government we are under. In this chapter we are told how Micah an Ephraimite furnished himself, 1.

With an image for his god, ver. 1. . 6. 2. With a Levite, such a one as he was, for his priest, v. 7 . . 13.

1. AND there was a man of mount J\ Ephraim, whose name was Micah.

2. And he said unto his mother, The eleven hundred shekels of silver that were taken from thee, about which thou cursedst, and spakest of also in mine ears, behold, the silver is with me; I took it. And his mother said. Blessed be thou of the Lord, my son.

3. And when he had restored the eleven hundred shekels of silver to his mother, his mother said, 1 had wholly dedicated the silver unto the L.ord, from my hand, for my son, to make a graven image and a molten image; now, therefore, I will restore it unto thee. 4. Yet he restored the money unto his mother; and his mother took two hundred shekels of silver, and gave them to the founder, who made thereof a graven image and a molten image: and they were in the house of Micah. 5. And the man Mirah had a house of gods, and made an ephod, and teraphim, and consecrated one of his sons, who became his priest. 6. In those days there was no king in Israel, b/d every man did that which was right in his own eyes.

Here we have, •

I. Micah and his mother quarrelling. 1. The son robs the mother. The old woman had hoarded, with long scraping and saving, a great sum of money—ele\ en hundred pieces of silver. It is likely she intended, when she died, to leave it to her son; in the mean time, it did her good to look upon it, and to count it over. The young man has a family of children grown up, for he liad one of age to be a priest; (r. 5.) he knows where to find his mother's cash, thinks he has more need of it than she has, cannot stay till she dies, and so takes it away privately for his own use. Though it is a fault in parents to withhold from the children that which is meet, and leads them into temptation to wish them in their graves, yet even that will by no means excuse the wickedness of those children that steal from their parents, and think all their own which they can get from them, though by the most indirect methods. 2. The mother curses the son, or whosoever had taken her money. It should seem she suspected her son; for when she cursed, she spoke in his ears so loud, and with so much passion and vehemence, as made both his ears to tingle. See what mischief the love of money makes, how it destroys the duty and comfort of every relation. It was the love of money that made Mic ih so unduti-ful to his mother as to rob her, and made her so unkind and void of natural affection to her son as to curse him if he had it and concealed it. Outward losses dri\'e good people to their prayers, but bad people to their curses. This woman's silver was her god, before it was made either into a graven or a molten image, else the loss of it would not have put her into such a passion as quite to forget and break through all the laws of decency and piety. It is a-vcry ifoolish thing for those that are provoked, to throw their curses about, as a madman that castetli fire-branch, arrows and death, since they know not but they may light upon those that are most dear to them.

II. Micah and his mother reconciled. 1. The

JUDGES, XVII.

son was so terrified with the mother's .urses, that he restored the money. Though he had so little grace as to take it, he had so much left as not to dare to keep it, when his mother had sent a curse after it. He cannot believe his mother's money would do him any good, without his mother's blessing; nor dares he deny the theft when he is charged with*it, nor retain the money when it is demanded by the right owner. It is best not to do evil, but it is next best, when it is done, to undo it again, by repentance, confession, and restitution. Let children be afraid of ha\ing the prayers of their parents against them; for though the curse causeless shall not come, yet that which is justly deserved, may be justly feared, even though it w. s passionately and indecently uttered. 2. The mother was so pleased with her son's repentance, that she recalled her curses, and turned them into prayers for her son's welfare; Blessed be thou of the Lord, my aon. When those that have been guilty of a fault, appear to be free and ingenuous in owning it, they ouglit to be commended for their repentance, rather than still be condemned and upbraided for their fault.

III. Micah and his mother agreeing to turn theii money into a god, and set up idolatry in tlicir family; and this seems to have been the hrst instance of the revolt of any Israelite from God and his instituted worship, after the death of Joshua, and the elders that outlived him, and is therefore thus particularly related. And though this was <inly the worship of the true God by an miage, against the second commandment, yet this opened the door to the worship of the other gods, Baalim and the groves, against \.\\& Jirst and great comm-AwAm^nt. Observe,

1. The mother's contrivance of this matter. When the silver was restored, she pretends she had dedicated it to the Lord; {v. 3.) either before it was stolen, and then she would have that thought to be the reason wliy she was so much grie\'ed at the loss of it, and imprecated evil on him that had taken it, bec^ause it was a dedicated, and therefore an accursed, tiling; or, after it was stolen, she had made a vow that if she could retrieve it, she would dedicate it to God, and then she would have the providence that had so far favoured her as to bring it back to her hands, to be an owning of her vow. " Come," said she to her son, " the money is mine, but thou hast a mind to it: letit be neither mine nor thine, but let us both ae;ree to make it into an image for a religious use." Had she put it to a use that had been indeed for the service and h'nour of God, it had been a good way ofaccommodatin.tr the matter between them; but as it was, the project was wicked. Probably, this old woman \\as one of tho^e that came out of Egypt, and would have such images made as she had seen there; now that she began to dote, she called to remembrance the follies of her youth, and perhaps told her s"n tlint this wav of'worship])ing Cind by images, was, to her knowledge, the old religion.

2. The son's compliance with her. It should seem, when she first proposed the thing, he stumbled at it, knowing what the second commandment was; for when she said {t. 3.) she designed it foi her son to make an image of, yet he restored it to his mother, (being loath to have a hand in miking the image,) and she gave it to the founder and had the thing done, blaming him perhaps for scrupling it, T'. 4. But when tl\e images were made, Micah, by his mother's persuasion, was not only well reconciled to them, but exceedingly pleased and in love with them; so strangely bewitching was idolatry, and so much sui)ported by fraditiofis receix>ed from their fmrents, 1 Pet. 1. 18. Jer. 44. \7. But observe how the old woman's covetousness prevailed, in part, above her superstition; she had wholly de-

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dicated the silver to make the graven and molten images, (v. 3.) all the eleven hundred pieces; but when it came to be done, she made less tlian a fifth pai't serve, even two hundred shekels, v. 4. She thought that enough, and indeed it was too much to give for an image that is a teacher of lies. Had it been devoted truly to the honour of God, he would not thus have been put oflf with pai't of the price, but would have signified his resentment of the affront, as he did in the case of Ananias and Sapphira. Now observe, (1.) Wliat was the corruption here introduced, v. 5. The man Micah had a home of ffods, a house of God, so the LXX, for so he thought it, as good as that at Shiloah, and better, because his own, of his own inventing, and at his own disposal; for people love to have their religion under their girdle, to manage it as they please. A house of error, so the Chaldee, for really it was so, a deviation from the way of truth, and an inlet to all deceit. Idolatry is a great cheat, and one of the worst of errors. That which he aimed at in the progress of his idolatry, whether he designed it at first or no, was, to mimic and rival both God's oracles and his ordinances. (1.) His oracles. For he made Terafihim, little images, which he might advise with as there was occasion, and receive informations, directions, and predictions from. What the Urim and Thummim were to the prince and people, these Terafihim should be to his family; yet he could not think that the true God should own them, or give answers by them, and therefore depended upon such demons as the heathen worshipped, to inspire them, and make them serviceable to him. Thus while the honour of Jehovah was pretended, (f. 3.) yet, his institution being relinquished, they una\oidably lapsed into downright idolatry and demon-worship. (2.) His ordinances. Some room or apartment in the house of Micah was appointed for the temple or house of God; an ^jjhod, or holy garment, was provided for his priest to officiate in, in imitation of those used at the tabernacle of God; and one of his sons he consecrated, probably the eldest, to be his priest. And when he nad set up a graven or molten image to represent the object of his worship, no marvel if a priest of his own getting and his own making, served to be the manager of it. Here is no mention of any altar, sacrifice, or incense, in honour of these silver gods, but, having a priest, it is probable he had all these; unless we suppose that, at first, his gods were intended only to be advised with, not to be adored, like Laban's Teraphim; but the beginning of idolatry, as of other sins, is like the letting forth of "water. Break the dam, and you bring a deluge. Here idolatry began, and it spread like a fretting leprosy. Dr. Lightfoot would have us observe that as eleven hundred pieces of silver were here devoted to the making of an idol, which ruined religion, especially in the tribe of Dan, (as we shall find after,) which was Samson's tribe; so eleven hundred pieces of silver were given by each Philistine-lord for the ruin of Samson.

(2.) What was the cause of this corruption, {y. 6.) there was no king in Israel, no Judge or sovereign prince to take cognizance of the setting up of these images, (wnich, doubtless, the country about soon resorted to,) and to give orders for the destroying of them: none to convince Micah of his error, and to restrain and punish him; to take this disease in time, by which the spreading of the infection might haA'e been happily prevented. Every man did that which was right in his own eyes, and they soon did that which was evil in the sight of the Lord. When they were without a king to keep good order among them, God's house was forsaken, his priests neglected, and all went to ruin among them. See wh'it a mercy government is, and what reason there

Vol. II.—2 A

is, that not only hrayers and intercessions, but giving of thanks, should be made for kings and all in authority, 1 Tim. 2. 1, 2. Nothing contributes ■ more, under God, to the support-of religion in the world, than the due administration of those two great ordinances, magistracy and ministry.

7. And there was a young man out of Beth-lehem-judah, of the family of %dah, who icas a Levite, and he sojourned there. 8. And the man departed out of the c\{y from Beth-lehem-judah, to sojourn where he; could find a place.: and he came to mount Ephraim, to the house of Micah, as ho journeyed. 9. And Micah said unto him, Whence comest thou? And he said unto him, I am a Levite of Beth-lehem-judah, and I go to sojourn where I may find a place. 10. And Micah said unto him, Dwell with me, and be unto me a father and a priest, and I will give thee ten shekels of silver by the year, and a suit of apparel, and thy victuals. So the Levite went in. 11. And the Levite was content to dwell with the man; and the young man was unto him as one of his sons. 12. And Micah consecrated the Levite; and the young man became his priest, and v^as in the house of Micah. 13.- Then said Micah, Now know I that the Lord will do me good, seeing I have a Levite to my priest.

We have here an account of Micah's furnishing himself with a Lexite for his chaplain, either thinking his son, because the heir of his estate, too good to officiate, or rather, because not of God's tribe, not good enough. Observe,

I. What brought this Levite to Micah. By his mother's side he was of the family of Judah, and lived at Beth-lehem among his mother's relations, (for that was not a Levites' city,) or, upon some other accoimt, as a stranger or inmate, sojourned there, v. 7. Thence he went to sojoiirn where he could find a place, and in his travels came to the house of Micah in mount Ephraim, t'. 8 Now, 1. Some think it was his unhappiness that he was under a necessity of removing, either because he Avas persecuted and abused, or rather neglected and starved, at Bethlehem. God had made plentiful provision for the Levites, but the people withheld their dues, and did not help them into the possession of the cities assigned them; so th;it they were reduced to straits, and no care was taken for their relief. Israel's forsaking of (iod, began with forsaking the Levites, which therefore thev are warned against, Deut. 12. 19. It is a sign religion is going to decay, when good ministers are neglected, and at a loss for a livelihood. But, 2. It seems rather to have been his fault and follv, that he loved to wander, threw himself out where he was, and forfeited the respect of his friends, and, having a ro\ing head, would go seek his fortune, as we say. We cannot conceive that things were yet come to that bad pass among them, that a Levite should be poor, unless it was his own fault. As th( se are fit to be pitied, that would fix but may not, so those are fit to be punished, that might fix but will not. Unsettledness being, one would think, a constant uneasiness, it is strange that any Israelite, especially any Levite, should affect it.

JUDGES, XV] 11.

II. WhatbargainMicah made with him. Had he not been well enough content with his son for his priest, he would have gone or sent .broad to inquire out a Levite; but now he only takes hold of one that drops into his hands, which showed that he had no great zeal in the matter. It is probable that this rambling Levite heard, in the country, ot Micah's house oi gods, /lis graven and 7nolten image, which, if he had had any thing of the spirit of a Le\ ite in him, wmld have brought him thither, to repro\ e Micah for his idolatry, to tell him how directly contrary it was to the law of God, and how it would bring the judgments of God upc-n him; but instead of that, like a base and degenerate brancli of that sacred tiibe, thither he goes, to offer his service, with Have you any work for a Levite? For I am out of business, and go to sojourn where I may find a tilace; all he aimed at was to get bi-ead, not to do good, V. 9. Micah courts him into his family, {xk 10.) and promises him, 1. (iood preferment; Be unto me a father and a priest. Though a young man and taken up at the dooi-, yet if he take him for a priest, he will respect him as a father, so far is he from setting him among his servants. He asks not for his credentials, takes no time to inquire how he behaved in the place of his last settlement, considers not whether, though he was a Levite, yet he might not be of such a bad character, as to be a plague and scandal to his family, but thinks, though he were ever so great a rake, he might serve for a priest to a graven image, like Jeroboam's priest of the lowest of the fieofile, 1 Kings 12. 31. No marvel if they who can make any thing serve for a god, make any thing serve for a priest. 2. A tolerable maintenance. He will allow him meat, and drink, and clothes, a double suit, so the word is in the margin, a better and a worse, one for every day's wear, and one for holy days, and ten shekels, about twenty-five shillings a year, for spending money; a poor salary, in comparison of wh t God provided for the Levites tliat behaved well; but those that forsake God's service, will never mend themselves, nor find a better master. The ministry is the best calling, b'.it the worst trade, in the world.

HI. The Levite's settlement with him, T'. 11. He was content to dwell with the ?}ian; thougli his work was superstitious, and his wages scandalous, he objected against neither, but thought himself happy that he had liglitcd on so good a house. Micali, thinking himself holier than any of his neighbours, presumes to consecrate this Levite; {v. 12.) as if his tjuilding, furnishing, and endowing, this chapel, authorized him, not only to appoint the person that sliould officiate there, but to confer those orders upon him which he had no right to gi^ e, nor the other to receive. And now he shows him respect as a father, and tenderness as a son, and, with that, is willing to make up the deficiency of the coin he gave him.

IV. Micah's satisfaction in this; (v. 13.) A''ow know I that the Lord will 'In me good; that is, he hoped that his new estahlisliment would gain reputation among his neighbours, and that would turn to his advantage, for he would share in the profits of his altar; or rather, that God would countenance and bless him in all he put his hand unto, because I have a Levite to be my firiest. 1. He thought it was a sign of God's favour to him and his images, that he had so opportunely sent a Levite to his door. Thus they who please themselves with their own delusions, if Providence unexpectedly bring any thing to their hands, tliat furthers them in their evil way, are too apt from thence to infer that God is pleased with them. 2. He thought now that the error of his priesthood was amended, all was well, though he still retained his graven and molten image. Note, Many deceive themselves into a good

opinion of their state, by a partial reformation They think they are as good as they shf uld be, be cause, in some particular instance, they are nut sc bad as they have been; as if the correcting of one fault would atone for persisting in all the rest. 3. He thought the making of a Le\ite into a priest was a \ery meritorious act, which really was a presumptuous usurpation, and very provoking to God. Men's pride, and ignorance, and self-flattery, will undertake, not only to justify, but magnify and sanctify, the most daring impieties and invasions upon the di\ine prerog.atives. With much reason might Micah have said, "Now may 1 fear that God will curse me, because I have dcbauclied one of his own tribe, and drawn him into the worship of a graven image;" yet, for this, he hopes God will do him good. 4. He thought that having a Levite in the house with him, would of course entitle him to the divine favour. Carnal hearts are apt to build too nuich uj)on their external privileges, and to conclude that God will certainly do them good, because they are born of godly parents, dwell in praying families, are linked in society with those that are very good, and sit under a lively ministry; whereas all this is but like having a Le\ ite to be their priest, which amounts to no security at all that God will do them gocd, unless they be good themselves, and make a good use of those advantages.

CHAP. XVJII.

How idolatry crept into the family of Micah we read in the chapter before, bow it was translated from thence into the tribe of Dan we liave an account in this chapter, and how it gained a settlement in a city of note; for how great a matter doth a little fire kindle! The tribe of Dan had their lot assigned them last of all the tribes, and, it happening to be too strait for them, a considerable city in the utmost corner of Canaan northward was added to it, " Let them get it, and take it;" it was called Laish or Lesliem, Josh. 19. 47. Now here we are told, I. How they sent spies to bring them an account of the place, ivho, by the way, got acquainted with Micah's priest, v. 1. . 6. II. What an encouraging report these spies brought back, V. 7 . .10. III. What forces were sent to conquer Laish, V. 11.. 13. IV. How they, bv the way, plundered Micah

. of his gods, V. 14. •26. V. How easily they conquered Laish, V. 27 . . 29. and, when they had it, set up the graven image in it, v. 30,31.

1. TN those days there was no king in Is-I rael: and in those days the tribe of the Danites sought them an inheritance to dwell in; for unto that day all their inheritance had not fallen unto them among the tribes of Israel. 2. And the cliildren of Dan sent of their family five men from their coasts, men of valour, from Zorah, and from Eshlaol, to spy out the land, and to search il; and they said unto them, Go, search the land: who, when they came to mount Ephraim, to the house of Micah, they lodged there. 3. When they vicre by the house of Micah, they knew the voice of the young man the Levite; and they turned in thither, and said unto him. Who brought thee hither? and what makest thou in this place? and what hast thou here? 4. And he said unto them. Thus and thus dealeth Micah with me, and hath hired me, and I am his j priest. 5. And they said unto him, Ask I counsel, we pray thee, of God, that^ wo may

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know whether our way which we go shall he prosperous. 6. And the priest said unto them, Go in peace: before the Lord is your way wherein ye go.

Here is,

1. The eye which these Danites had upon Laish, not the whole tribe of Dun, but one family of them, to whose lot, in the subdivision of Canaan, that city tell. Hitherto tliis family had sujourned with their brethren, who had taken possession of their lot, which lay lietween Jud.ih and the Philistines, and had declined going to their own city, because there was no king- in Israel to rule o\ev them, v. 1. It lay a great vvay off, separate from the rest of their tribe: it was entirely in the enemy's hand, and therefore they would spunge upon their brethren, rather than go far to pro\ ide for themselves. But, at length, necessity forced them to it, and they began to think of an inheritance to dwell in. It is Better to have a little of one's own, than always to hang upon others.

2. 1 he inquiry which this family of the Danites made concerning Laish. They sent ^ve men to search the land, {v. 2.) that they might know the character of the country, wliether it was an inheritance worth going so far for; and the posture of the people, whether the making of themselves mastei's of it was a thing practicable, what force was necessary in order thereunto, and which was the best vray of making an attack upon it. The men they sent, were men of valour, who, if they fell into their enemies' hands, knew how to look danger in the face. It is prudent to look before we leap; Dan had the subtlety of a serpent by the ivay, ((ien.49. 17.) as well as the courage of a lion's ivhelfi, leaping from. Bashan, Deut. 33. 22.

3. The acquaintance which their spies got with Micah's priest, and the improvements they made of that acquaintanoe. It seems, they had known this Levite formerly, he having, in his rambles, been sometimes in their country; and though his countenance might be altered, they knew him again bV'his voice, v. 3. They were surprised to find him so far off, inquired what brougjit him thither, and he told them, v. 4. what business he had there, and what encouragement. They, miderstanding that he had no oracle in his custody, desired he would tell tliem whether they should prosper in their present undertaking, x'. 5. See their carelessness and regardlessness of God and his pro\'i-dence; thev would not have inquired of the Lord at all, if this Levite's mentioning of the teraphim he had with him, had not put it into their heads. Many never think of religion but just when it falls in their way, and they cannot avoid it, like chance-customers. See their ignorance of the divine law, that they thought God, who had forbidden the religious use of graven images, would yet own them in consulting an image, and give them an answer of peace. Should he be inquired of by them? Ezek. 14. 3. They seem to have had a greater opinion of Micah's teraphim, than of God's Urim; for they had passed by Shiloh, and, for auglit that appears, had not inquired there of God's High-priest, but Micah's sliabby Levite shall be an oracle to them. He betakes himself to his usual method of consulting his teraphim; and whether he himself believed it or no, he humoured the thing so well, that he made them lielieve he had an answer from God, encouraging them to go on, and assuring them of good success, V. 6. " Go in peace, you shall be safe, and may be easy, for bi-fore the Lord is your way," that is, he approves it," (as the Lord is said to knoiv the way of the righteous with acceptation,) " and therefore I;- will make it prosperous; his eye will be upon you

fo • good, he will direct your way, and preserve y ur going out and coming in." Note, Our great care sliould be that our way be such as Gcd approves, and if it be so, we may g-o in peace. If God care for us, on him let us cast our care, and be satisfied that we cannot miss our way, if he go before us,

7. Then the five men departed, and cam(? to Laish, and saw the people that were therein, how they dwelt careless after the manner of the Zidonians, quiet and secure; and there was no magistrate in the land, that might put the?!! to shame in cnij/ thing: and they ivei^e far from the Zidonians, and had no business with antj man. 8. And they came unto their brethren to Zorah and Esh-taol: and their brethren said unto them, Wliat scij/ ye ? 9. And they said. Arise, that we may go up against them: for we have seen the land, and, behold, it is very good: and are ye still ? be not slothful to go, and to enter to possess the land. 10. When ye go, ye shall come unto a people secure, and to a large land: for God hath given it into your hands; a place where thrri'- is no want of any thing that is in the earth.. 11. And there went from thence of the fnmily of tlie Danites, out of Zorah and out of Eshtaol, six hundred men appointed v/ith weapons of war. 12. And they went up, and pitched in Kirjath-jcarim, in Judah: whcrclbre they called that place Mahaneh-dau, unto this day: behold, it is behind Kirjath-jearim. 13. And they passed thence unto mount Ephraim, and came unto the house of iMicah.

Here is,

I. The observation which the spies made upon the city of Laish, and the posture of its inhabitants, V. 7. Never was place so ill governed, and so i;i guarded, which would make it a very easy prey to the invader.

1. It was ill governed, for every man might be as bad as he would, and tliere was no magistrate, no heir ofrrstraint, as the word is, that might so much as put them to shame in any thing, much less put them to death ! so that by the most impudent immoralities they provoked God's wrath, and by all manner of nmtual mischiefs weakened and consumed one another. See here, (1.) What the office of magistrates is; they are to be heirs of restraint, that is, to preser\e a constant entail of power, ;.s heirs to an inheritance, in the places where they are, for the restraining of that which is evil. Thev ?i.Te possessors of restraint, intrusted with their authority for this end that they may check and suppress every thing that is \ icious, and be a terror to evil doers. It is only God's grace that can renew men's depraved minds and turn their hea?^ts; Ijut the magistrate's power may restrain their bad pmc-tices, and tie their hands, so that the wickedness of the wicked may not be either so injurious, or so in-fectio\is, as otherwise it would be. Though the sword of justice cannot cut up the root of bitterness, it may cut off its branches, and hinder its growth and spreading, that vice may not go without a check, f i then it becomes daring and dangerous, and the

JUDGES, XVIIl.

community shares in the guilt. (2.) See what method must be used for the restraint of wickedness. Sinners must be put to shame, that they who will not be restrained by the shamefulness of the sin before God and their own consciences, may be restrained by the shamefulness of the punishment before men. All ways must be tried to dash sin out of countenance, and cover it with contempt, to make people ashamed of their idleness, drunkenness, cheating, lying, and other sins, by making reputation always appear on virtue's side. (3.) See how miserable, and how near to ruin, those places are, that either have no magistnites, or none that bear the sword to any purpose; the wicked then walk 071 even/ side, Ps. 12. 8. And how happy we are in good laws and a good government.

2. It was ill guarded. The people of Laish dwelt careless, quiet, and secure, their gates left open, their walls out of repair, because under no apprehension of danger, any way; though their wickedness was so great, that thev had reason to fear di\ ine vengeance every daJ^ It was a sign that the Israelites, through their sloth and cowardice, were not now such a terror to the Canaanites, as they had been when they first came among them, else the city of Laish, which, pnbably, knew itself to be assigned to them, would not have been so very secure. Though they were an open and inland town, they lived secure like ihe Zidonians, who were surrounded with the sea, and were well fortified both by art and nature; but were far from the Zidonians, who therefore could not come in to their assistance, nor help to defend them from the danger which, by debauching their manners, they had helped to bring them into. And lastl)', They had no business with any man, which bespeaks either the idleness they affected, they followed no trade, and so grew lazy and luxurious, and utterly unable to defend themselves, or the independency they affected, they scorned to be either in subjection to, or alliance with, any of their neighbours, and so 'hey had none to protect them, or bring in any aid to them. Tliey cared for nobody, snd therefore noljody cared for them. Such as these were the men of Laish.

II. The encouragement which from hence they gave to their countrymen that sent them, to prosecute their design upon this city, v. 8 "lO. Probably, the Danites had formed notions of the insuperable difficulties of the enterprise, thought it impossible ever to make themselves masters of Laish, and therefore had kept themselves so long out of the possession of it; perhaps suggesting likewise to one another, in their unbelief, that it was not a country worth going so far and i-unning such a risk for. Which jealousies the spies (and tliey woT-e not, in this, evil spies) had an eye to in their report. 1. They represent the place as desirable. " If you will trust our judgments, we have seen the land, and we are agreed in our verdict upon the view, tliat, behold, it is very good, (■?'. 9.) better than this mountainous country into which we are hci-e crowded by the Philistines. You need not doubt of living here comfortably in it, for it is a place where there is no want of any thing," xi. 10. See what a good land Canaan was, that this city, which lav furthest of all northward, in the utmost comer of the country, stood on such a fruitful spot. 2. They represent it as attainable; they do not at all question but, with God's blessing, they may soon get possession of it; for the fieo/ile are secure, v. 10. And the more secure, always the less safe; " God has gri>en it into your hands, and you may have it for the taking." They stir them up to the undertaking; " ylrise, that 7ve may go nf} against them, let vis go about it speedily and resolutely. They expostulate with them for their delays, and chide them out for their '

sluggishness; Are ye still? Be not slothful to go. Men need to be thus stirred up to mind even their interest. Heaven is a very good land where there is no want of any thing; our God has, by the promise, given it into our hands, let us be not slothful then in making it sure, and laying hold on eternal life, but strive to enter.

III. The Danites' expedition against Laish. This particular family of them, to whose lot that city fell, now at length make towards it, v. 11--IS. The military men were but six hundred in all, not a hundredth part of that tribe, for when they entered Canaan, the Danites were above sixty-four thousand, Numb. 26. 43. It was strange that none of their brethren of their own tribe, much less of any other, came in to their assistance; but it was long after Israel came to Canaan, before there appeared among them any thing of a public spirit, or concern for a common interest, which was the reason why they seldom united in a common head, and that kept them low and inconsiderable. It appears, by X'. 21. that these six hundred were the whole number that went to settle there, for they had their families and effects with them, their little ones and cattle, so confident were they of success. The other tribes gave them a free passage through their country, their first day's march brought them to Kir-jath-jearim; {v. 12.) and such rare things were military encampments now become in Israel, that the place where they rested that night, was from thence called Mahaneh-dan, the camp of Dan; and, probably, the place whence they began their march between Zorah and Eshtaol, was called by the same name, and is meant, ch. 13. 25. The second day's march brought them unto mount Ephraim, near Micah's house, {y. 13.) and there we must pause awhile.

14. Then answered the five men that went to spy out the country of Laish, and said unto their brethren, Do ye know that there is in these houses an ephod, and tera phim, and a graven image, and a molten image ? now, therefore, consider what ye have to do. 15. And they turned thitherward, and came to the house of the young man the Levite, even unto the house of Mi-cah, and saluted him. 16. And the six hundred men appointed with their weapons of war, which vxre of the children of Dan, stood by the entering of the gate. 17. And the five men that \>'ent to spy out the land went up, and came in thither, and took the graven image, and the ephod, and the tera-phim, and the molten image : and the priest stood in the entering of the gate with the six hundred men that were appointed ^^'ith weapons of war. 18. And these went into Micah's house, and fetched the carved image, the ephod, and the teraphim, and the molten image. Then said the priest unto them. What do ye? 19. And they said unto him, Hold thy peace, lay thine hand upon thy mouth, and go with us, and be to us a father and a priest: is if better for thee to be a priest unto the house of one man, or that thou be a priest unto a tribe and a family in Israel ? 20. And the |)rirst"s heart

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was glad ; and he took the ephod, and the teraphim, and the graven image, and went in the midst of the people. 21, So they turned and departed, and put the little ones, and the cattle, and the carriage, before them. 22. And when they were a good way from the house of Micah, the men that ivere in the houses near to Micah's house were gathered together, and overtook the children of Dan. 23. And they cried unto the children of Dan : and they turned their faces, and said unto Micah, What aileth thee, that thou comest with such a company ? 24. And he said. Ye have taken away my gods which I made, and the priest, and ye are gone away: and what have 1 more ? and what is this t/iat ye say, unto me, What aileth thee ? 25. And the children of Dan said unto him. Let not thy voice be heard among us, lest angry fellows run upon thee, and tiiou lose thy life with the hves of thy household. 26. And the children of Dan went their way: and when Micah saw that they ivere too strong for him, he turned, and went back unto his house

The Danites had sent out their spies to find out a countiy for them, and they sped well in their search; but here, now that they came to the place, (for till that brought it to their mind, it does not appear that they had mentioned it to their brethren,) they oblige them with a further discovery, they can tell them where there are gods; "Here in these houses, there are an ephod, and teraphim, and a great many fine things for devotion, such as we have not the like in our country, now therefore consider what ye have to do, v. 14. We consulted them, and had a good answer from them; they are worth having, nay, they are worth stealing, (that is, having upon the worst terms,) and if we can but make ourselves masters of these gods, we may the better hope to prosper, and make ourselves masters of Laish." So far they were in the right, that it was desirable to have God's presence with them, but wretchedly mistaken when they took these images for tokens of God's presence, wliich were fitter to be used in a puppet play, than in acts of devotion. They thought an oracle would be prettv company for them in their enterprise, and instead of a council of war, to advise upon every emergency: and the place tliey we^e tjoMitr to spt'tV in, being so far from Shiloh, they thought they liad more need of a house of gods among themsehes, tlian Micah had that lived so near it. They might have made as good an eph^d and teraphim tliemselves as this was, and which would have served their purpose every whit as well, but the reputation which they found this in the possession of, (though it had had that reputation but a while,) amused them into a strange \eneration for it, which they would soon have dropped, if they had had so much sense as to inquire into its original, and whether there was any thmg divine in its institution.

Being determined to take these gods along with them, we are here told how they stole the images, cajoled the priest, and fiightened Micah from attempting to rescue them.

I. The five men that knew the house, and the avenues to it, and particularly the chapel, went in

and fetched out the images, with the ephod and teraphim, and all the appurtenances, while tlie six hundred men kept the priest in talk at the gate, v. 16. 18. See what little care this sorry priest took of his gods; while he was sauntering at the gate, and gazing at the strangers, his treasure (such as it was) was gone. See how impotent these soriy gods were, that could not keep themselves from being stolen; it is mentioned as the reproach ( f idols, that themselves are gone into cafitivity, Isa. 46. 2. O, the sottisliness of these Danites! How could they imagine those gods should protect them, th;it could not keep themselves from being stolen? Yet because they went by the name of gods, as if it were not enough that they had with them the piesenceof the invisible God, nor that they stood in 7elation to the tabernacle, where there were e\en visible tokens of his presence, nothing will serve them but they must \\<iVG gods to go before them, not of their own making indeed, but, whi-h was as bad, of their own stealing. Their idolatry began in theft, a proper proloeue for such an opera. In order to the breaking of the second commandment, they begin with the eighth, and take their neighbour's goods to make them their gods. The holy God "hates robbery for burnt-offerings, but the De\ il loves it. Had these Danites seized the images, to deface and abolish them, and the priest, to punish him, they had done like Israelites indeed, and had appeared jealous for their God, as their fathers had done; (Josh. 22. 16.) but to take them for their own use was such a complicated crime, as showed they neither feared Ciod, nor regarded man, but were perfectly lost both to godliness and honesty.

II. They set upon the priest, and flattered him into a good humour, not only to let the gods ^o, but to go himself along with them; for without him they knew not well how to make use of the gods. Observe, 1. How they tempted him, v. 19. They assured him of better preferment with them than what he now had. It would be more honour and profit to be chaplain to a regiment, (for they were no more, though they call themselves a tribe,) than to be only a domestic chaplain to a private gentleman. Let him go with them, and he shall have more dependents on him, more sacrifices brought to his altar, and more fees for consulting his teraphim, than he had here. 2. How they won him. A little persuasion served, his heart was glad, v. 20. The proposal took well enough with his rambling f ncy, which would never let him stay long at a place, and gratified his covetousness and ambition. He had no reason to say, but that he was well off, where he was, Micah had not deceived him, or changed his wages, he was not moved with any remorse of conscience for attending on a graven image; had he gone away to Shiloh to minister to the Lord's priests, according to the duty of a Le-vit-e, he might li;ne been wHromp thpre, (Dent. 18. 6.) and his removal had been commendable; but instead of that, he takes the images with him, and carries the infection of the idolatry into the whole city. It had been \eiy unjust and ungrateful to Micah, if he had only gone away himself, but much more so, to take the images along with him, which, he knew, the heart of Micah was set upon. Yet better could not be expected from a treacherous Levite; what house can ne sure of him who has forsaken the house of the Lord? Or what friend will he be true to, that has been false to his God.^ He could not pretend that he was under compulsive force, for he was glad in his heart to go. If ten shekels won him, (as Bishop Hall expresses it,) eleven would lose him; for what can hold those that have made shipwreck of a good conscience? The hireling flees because he is a hireling. The priest and his gods went in (he midst of the peofile, there

JUDGES, XVUI.

they placed him, that they might secure him, either from going back himself, if his mind should change, or from being fetched back by Micah; or perhaps in imitation of the order of Israel's march through the wilderness, in which the ark and the priests went in the midst of their camp.

ill. They frightened Micah back, when he pursued them to reco\ er his gods. As soon as ever he perceived tliat his chapel was plundered, and his chaplain was run away from him, he mustered all the forces he could, and pursued the robbers, v. 22. His neighbours, and perhaps tenants, that used to join with him in his devotions, were forward to help him on this occasion; they got together, and pursued the robbers, who having their children and cattle before them, (y. 21.) could make no great haste, so that they soon overtook them; hoping by strength of reason to recover what was stolen, for the disproportion of their numbers was such, that they could not hope to do it by strength of arm. The pursuers called after them, desiring to speak a word with them; they in the rear, (where it is probable they posted the fiercest and strongest of their company, expecting there to be attacked,) turned about, and asked Micah what ailed him to be so much concerned, and what he would have, v. 23. He argues with them, and pleads his right, which he thought should prevail; but they, in answer, plead their might, which, it proved, did prevail; for it is common that might overcomes right.

1. He ins'sts upon the wi-ong they had certainly done him; {v. 24.) " Ye have taken away my gods, my images of God, which I have such an incontestable title to, for I made them myself, and which I have such an affection for, that I am imdone if I lose them, for what have I more that will do me any good, if these be gone?" Now, (1.) This discovers to us the folly of idolaters, and the power that Satan has o\er them. What a folly was it for him to call those his gods, which he had made, when he only is to be worshipped by us as a God, that made us! Folly indeed to set his heart upon such silly idle things, and to look upon himself as vmdone when he had lost them! (2.) This may discover to us our spiritual idolatry; that creature which we place our happiness in, which we set our affections inordinately upon, and which we can by no means find in our hearts to part with, of which we say, "Wh:it have we more?" Tliaf we make an idol of. That is put in God's place, and is an usurper, which we are concerned about, as if our life and comfort, our hope, and happiness, and all, were bound up in it. But, (3.) If all people will thus walk in the name of their god, shall we not be in like manner affected towards our Ciod, the true God? Let us reckon the having of an interest in God, and communion with him, incomparably the richest portion, and the

oss of God the sorest loss; Woe unto us if he depart, for what have Ave more? Deserted souls that are lamenting after the Lord, may well wonder, as Micah did, that you should ask, what ails them? For the tokens of God's favour are suspended, his comforts are withdrawn; and what have they more?

2. They insist upon the mischief they would certainly do him, if he prosecuted his demand. They would not hear reason, nor do justice, nor would so much as offer to pay him the prime cost he had been at upon those images, nor promise to make restitution of what they had taken, when they had served their present purpose with them in this expedition, and had time to copy them, and make others like them for themselves: much less had they any compassion for a loss he so bittei'ly lamented; they would not so much as accost him kindly, or give him good words, but resolve to justify their robbery with murder, if he did not immediately let fall his

claims; {v. 25.) '' Take heed, lest angry felhnrs run u/ion thee, and thou lose thy life; and that is worse than losing thy gods." Wicked and unreasonable men reckon it a great provocation to be asked to do justice, and support themselves by their power against right and reason. Micah's crime is asking his own; yet, for this, he is in danger to lose his life, and the lives of his household. Micah has not courage enough to venture his life for the rescue of his gods, so little opinion had he of their being able to protect him and bear him out, and therefore tamely gives them up, v. 26, He turned, and went back to his house: and if the loss of his idols did but convince him (as, one would think, it should) of their vanity and impotency, and of his own folly in setting his heart upon them, and send him back to the true God from whom he had revolted, he that lost them, had a much better bargain than they that by force of arms carried them off. If the loss of our idols cure us of the love of them, and make us say, What have we to do any more with idols? the loss will be unspeakable gain. See Isa. 2. 20.— 30. 22.

27. And they took the things which Micah had made, and the priest which he had, and came unto Laish, unto a people that ivere at quiet and secure: and they smote them with the edge of the sword, and burnt the city with fire. 28. And there was no dehverer, because it was far from Zidon, and they had no business with any man; and it was in the valley that lieth by Beih-rehob. And they built a city, and dwelt therein. 29. And they called the name of the city Dan, atter the name of Dan their father, who was born unto Israel: howbeit, the name of the city nins Laish at the first. 30. And the children of Dan set up the ^aven image : and Jonathan the son of Gershom, the son of Manasseh, he and his sons were priests to the tribe of Dan until the day of the captivity of the land. 31. And they set them up Micah's graven image, which he made, all the time that the house of God was in Shiloh.

Here is,

I. Laish is conquered by the Danites. They proceeded on their march, and, because they met with no disaster, perhaps concluded they had not done amiss in robbing Micah; many justify themselves in their impiety by their prosperity. Observe, 1. What posture they found the people of Laish in, both those of the city, and those of the country about; they were quiet and secuie, not jealous of the five spies that had been among them to search out the land, nor had they any intelligence of the approach of this enemy, which made them a very easy prey to this little handful of men that came upon them, V. 17. Note, Many are brought to destruction by their security. Satan gets advantage against us when we are careless and off our watch; happy therefore is the man that feareth always. 2. ^^ hat a complete victory they obtained over them; they put all the fieofile to the sword, and burnt down so much of the city as they thought fit to rebuild, {y. 27, 28.) and, for aught that appears herein, they met with no resistance; for the measure of the iniquity of the Canaanites was full, that of the Danites was but beginning to fill. 3. How the con-

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querors settled themselves in their loom, v. 28, 29. They 'ou It the city, or much of it, anew, (tlie old buildings being gone to decay,) and called the name of it Dan, to be a witness for them that they were Danites by birch, though separated so fir off from their brethren, which might hereafter, by reason of their distance, be called in question. We should feel concerned not to lose the privilege of our relation to God's Israel, and therefore should take all occasions to own it, and preserve the remembrance of it to our's after us.

II. Idolatry immediately setup there. God had graciously performed his promise, in putting them in possession of that which fell to their lot, obhging them thereby to be faithful to him who had been so to them: they inherited the labour ofthefieofile, that they might observe his statutes, Ps. 105. 44, 45. But the first thing they do after they are settled, is, to break his statutes; as soon as they began to settle themseh es, they set ufi the graven image, v. 30. perversely attributing their success to that idol, which, if God had not been infinitely patient, would have been their ruin. Thus a prosperous idolater goes on to offend, imfiuting this his power unto his god, Heb. 1. 11. Their Levite, who officiated as priest, is at length named here, Jonathan, the son of Gershom, thi'son of Manasseh. The w rd Ma-nasseh, in the original, has the letter A''un set o\ er the head, which, some of the Jewish Rabbins say, is an intimation that it should be left out, and then Manasseh will be Moses, and this Le\ ite, they say, was grandson to the famous Moses, who indeed had a son, named Gershom; but, s ly they, the historian, in honour of Moses, by a half interposition of that letter, turned the name into Manasseh. The vulgar Latin reads it Moses. And if indeed Moses had a grandson that was rakish, and was picked up as a fit tool to be made use of in the setting up of idolatry, it is not the only instance (would to God it were!) of the unhappy degenerating of the posterity of great and good men. Children's children are not always the crown of old men. But the learned Bishop Patrick takes this to be an idle conceit of the Rabbins, and supposes this Jonathan to be of some other family of the Levites. How long these cor-injptions continued, we are told in the close. 1. That the posterity of this Jonathan continued to act as

Eriests to this family of Dan, that was seated at laish, and in the country about, till the captivity, V. 30. After Micah's image was removed, that family retained the character of priests, and had respect paid them as such by that city, and it is very probable that Jeroboam had an eye to them, when lie set up one of his calves there, (which they would welcome to Dan, and put some reputation upon, when the priests of the I^ord would have nothing to do with them,) and that his family officiated as some of his priests. 2. That these images continued till Samuel's time, for so long the ark of God was at Shiloh; and, it is probable, in his time effectual care was taken to suppress and abolish this idolatry. See how dangerous it is to admit an infection, for spiritual distempers are not so soon cured as caught.

CHAP. XTX.

The three remaining chapters of this book contain a most tragical story of the wickedness of the men of Gibeah, patronised by the tribe of Benjamin, for which that tribe was severely chastised, and almost entirely cut off" by the rest of the tribes. This seems to have been done, not long after the death of Joshua, for it was when there was no king, ho judge in Israel; (v. 1. andch. 21. 25.) and Phinehas was then High Priest, ch. 20. 28. These particular iniquities, the Danites' idolatry, and the Ben-jamites' immorality, let in that general apostasy, ch. 3. 7. The abuse of the Levites' concubine is here very particularly related. I. Her adulterous elopement from

him, V. 1,2. II. His reconciliation to her, and the journey he took to fetch her home, V. 3. III. Her father's kind entertainment of him, v. 4 . . 9. IV. The abuse he met with at Gibeah, where, bcin<' benighted, he wa.s forced to take up. 1. He was neglected by the men of Gibeah, (v. 10.. 15.) and entertained by an Ephraimite that sojourned among them, v. 16 . . 21. They set upon him in his quarters, as the Sodomites did on Lot's quests, V. 22..24. 3. 'I'hey villanously forced his concubine to death, v. 25 . .28. V. The course he took, to send notice of this to all the tribes of Israel, v. 29, 30.

1. A ND it came to pass in those days, jLjL when tltcre teas no king in Israel, that there was a certain Levite sojourning on the side of mount Ephiaim, who took to him a concubine out of Beth-lehem-ju-dah. 2. And his concubine played the whore against him, and went away from him unto her father's house to Beth-lehem-judah, and v\ as there four whole months. 3. And her husband arose, and went after her, to speak friendly unto her, and to bring her again, having his servant with him, and a couple of asses : and she brought him into her father's house ; and when the father of the damsel saw him, he rejoiced to meet him. 4. And his father-in-law, the damsel's father, retained him; and he abode with him three days : so they did eat and drink, and lodged there. 5. And it came to pass on the fourth day, when they arose early in the morning, that he rose up to depart: and the damsel's father said unto his son-in-law, Comfort thine heart with a morsel of bread, and afterward go your way. 6. And they sat down, and did eat and drink both' of them together: for the damsel's father had said unto the man, Be content, I pray thee, and tarry all night, and let thine heart be merry. 7. And when the man rose up to depart, his father-in-law urged him ; therefore he lodged there again. 8. And he arose early in the morning on the fifth day to depart : and the damsel's father said, Comfort thine heart, I pray thee. And they tarried until afternoon, and they did eat both of them. 9. And when the man rose up to depart, he and his concubine and his servant, his father-in-law, the damsel's father, said unto him, Behold now, the day draweth toward evening; I pray you tari^ all night: behold, the day grow^eth to an end ; lodge here, that thine heart may be merry ; and to-morrow get you early on your way, that thou mayest go home. 10. But the man would not tarry that night, but he rose up and departed, and came over against Jebus, which is Jerusalem : and there were with him two asses saddled ; his concubine also vms with him. 11. And when they loere by Jebus, the day was far spent; and the servant said unto his master, Come, I pray thee, and let us turn in unto this city of the

JUDGES, XTX.

Jebusitrs, and Iodide in it. 12. And his master said unto him, We will not turn aside hither into the city of a stranger, that ^s not of the children of Israel; we will pass over to Gibeah. 13. And he said unto his servant. Come, and let us draw near to one of these places to lodge all night, in Gibeah, or in Ramah. 14. And they passed on and went their way; and the snn went down upon them vhen they were by Gibeah, \\\\\c\\heIongeth to Benjamin. 15. And they turned aside thither, to go in and to lodge in Gibeah: and when he went in, he sat him down in a street of the city; for there vms no man that took them into his house to lodging.

The domestic affairs of this Levite would not have been related thus largely, but to make way for the following story of the injuries done him, in which the whole nation interested themselves. Bishop Hall's first remark upon this story is, That there is no comfilaint of af-inblicly ordered state, but there is a Levite at one eiid of it, either as ay} agent, or as a patient. In Micah's idolatry, a Levite was active; in the wickedness oi Gibeah, a Levite was passive; no tribe shall sooner feel the want of government than that of Levi; and in all the book of Judges, no mention is made of any of that tribe, but of these two. This Levite was of mount Ephraim, V. 1. He married a wife of Beth-lehem-Judah; she is called his concubine, because she was not endowed, for perhaps he had nothing to endow her with, being himself a sojourner, and not settled; but it does not appear that he had any other wife, and the margin calls her a wife, a concubine, v. 1. She came from the same city that Micah's Levite came from, as if Beth-lehem-Judah owed a double ill turn to mount Ephraim, for she was as bad for a Levite's wife, as that other for a Levite.

I. This Levite's concubine played the whore, and eloped from her husband, v. 2. The Chaldee reads it, only that she carried it insolently to him, or despised him, and he being displeased at it, she went away from him, and(which was not fair) was received and entertained at her father's house. Had her husband turned her out of doors unjustly, her father ought to have pitied her affliction; but when she treacherously departed from her husband to embrace the bosom of a stranger, her father ought not to have countenanced her sin. Perhaps she would not have violated her duty to her husband, if she had not known too well where she should be kindly received. Children's ruin is often owing very much to parents' indulgence.

IL The Levite went himself to court her return. It was a sign there was no king, no judge, in Israel, else she had been prosecuted and put to death, as an adulteress, but instead of that, she is applied to in the most respectful manner by her injured husband, who takes a long journev on purpose to beseech her to be reconciled, v'. 3. If lie had put her away it had been a crime in him to return to her again, Jer. 3. 1. But she having gone away, it was a virtue in him to forgive the offence, and, though the party wronged, to make the first motion to her to be friends again. It is a part of the haracter of the wisdom from above, that it is gentle and easy to be entreated. He fi^a\i.e friendly to her, or comfortably, for so the Hebrew phrase of speaking to the heart commonly signifies; which intimates that she was in sorrow, penitent for what she had done amiss, which, probably, he heard of

when he came to fetch her bark. Thus God promises concerning adulterous Israel, (Hrs. 2. 14.) / will bring her into the wilderness, and speak comfortably to her.

III. Her father bid him very welcome, and, by his extraordinary kindness to him, endeavoured to atone for the countenance he had given his daughter in withdrawing from him, and to confirm him in his disposition to be reconciled to her. ]. He entertains him kindly, rejoices to see him, v. 3. treats him generously for three days, v. 4. And the Levite, to show that he was perfectly reconciled, accepted his kindness, and we do not find that he upbraided him or his daughter with what had been amiss, but was as easy and as pleasant as at his first wedding-feast. It'becomes all, but especially Levites, to forgive as God does. Every thing among them gave a hopeful prospect of their living comfortably together for the future; but could they have foreseen what befell them within one day or two, how would all their mirth have been imbitter-ed and turned into mourning! When the affairs of our families are in the best posture, we ought to rejoice with trembling; because we know not what troubles one day may bring forth. We cannot foresee what evil is near us, but we ought to consider, what may be, that we may not be secure, as if to-morrow must needs be as this day, and much more abundant, Isa. 56. 12. 2. He is very earnest for his stay, as a further demonstration of his hearty Avelcome: the affection he had for him, and the pleasure he took in his company, proceeded, 1. From a civil regard to him as his son-in-law and an ingrafted branch of his own house. Note, Love and duty are owing to those whom we are by marriage related to, as well as to those who are bone of our bone; and they that show kindness, as this Levite did, may expect, as he did, to receive kindness. And, 2. From a pious respect to him as a Levite, a servant of God's house; if he were such a Levite as he should be (and nothing appears to the contrary,) he is to be commended for courting his stay, finding his conversation profitable, and having opportunity to lefirn from him the good knowledge of the Lord; hoping also that the Lord will do him good, because he has a Leinte to be his son-in-law, and will bless him for his sake. (1.) He forces him to stay the fourth day, and that was kind, not knowing when they might be together again, he engages him to stay as long as he possibly could. The Levite, though nobly treated, was very urgent to be gone; a good man's heart is where his business is, iov as a bird that wanders from her nest, so is a man that wanders from his place. It is a sign a man has either little to do at home, or little heart to do what he has to do, that can take pleasure in being long abroad where he has nothing to do. It is especially good to see a Levite willing to go home to his few sheep in the v.ildcrness. Yet this Levite was overcome by importunity and kind management to stay longer than he intended, v. 5, 7. We ought to avoid the extremes of an over-easy yielding, to the neglect of our duty on the one hand, and that of moroseness and wilfulness to the neglect of our friends and their kindnesses on the other hand. Our Saviour, after his resurrection. was prevailed upon to stay with his friends longer than he first intimated to be his purpose, Luke 24. 28, 29. (2.) He forces him to stay till the afternoon of the fifth day, and that, as it proved, was unkind, V. 8, 9. He would by no means let him go before dinner, promises him he shall have dinner early, designing thereby, as he had done the day before, to detain him another night; but the Levite was intent on the house of the Lord at Shiloh, v, 18. and being impatient "to get thither, would stay no I longer. Had they set out early, they might have

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reached some better lodging place than that which thev were now constrained to take up with, nay, they might have got to Shiloh. Note, Our friends' designed kindnesses often prove, in the event, real injuries; what is meant for our welfare, becomes a trap. JV/io kfioivs what is good for a man in t/iis life? Tlie Levite was unwise in setting out so late; he miglit have got home better, if he had staid a night longer, and taken the day before him.

IV. In his return home, he was forced to lodge at Gibeah, a city in tlie tribe of Benjamin, afterward called Gibeah of Saul, which lay on his load toward Shiloh and mount Ephraim. When it drew toward night, and the shadows of the evening were stretched out, they began to think (as it behoves us to do when we observe the day of our life hastening towards a peri-d) where they must lodge. When night came, they could not pursue Xhe'ir ]onvncY; htf thaf nvalketh '" darkness, knoioeth not whither he goes: they could not but desire rest, for which the night was intended, as the day for labour. 1. The servant proposed that they should lodge in Jebus, afterwards Jerusalem, but as yet in the possession of the Jebusites. " Come," (said the servant,) " let us lodge in this city of the Jesubites," V. 11. And if they had done so, it is probable they had had much better usage than they met with in Gibeah of Benjamin. Debauclied and profligate Israelites are worse and much more dangerous than Canaanites themselves. 2. But the master, as became one of God's tribe, would by no means quarter, no, not one night, in a city of strangers, (■!'. 12.) not because he questioned his safety among them, but he was not willing, if he could possibly avoid it, to have so much intimacy and familiarity with them as a night's lodging came to, nor to be so much beholden to them. By shunning this place, he would witness against the wickedness of those that contracted friendship and familiarity with those devoted nations. Let Israelites, Levites especially, associate with Israelites, and not with the sons of the stranger. 3. Having passed by Jebus, which was about five or six miles from Beth-lehem, (the place whence they came,) and not having daylight to bring them to Ramah, they stopped at Gibeah; (r. 13 •• 15.)the7-e they sat down in the street, H'^body offering them a lodging. In these countries, at that time, there were no inns, or public-houses, in which, as with us, travellers might have entertainment for their money; but they carried entertainment along with them, as this Le\ ite did here, {v. 19.) and depended upon the courtesy and hospitality of the inhabitants for a lodging. Let ns take occasion from hence, when we are in journeys, to thank God for this, among other conveniences of travelling, that there are inns to entertain strangers, and in which they may be welcome, and well accommodated, for their money. Surely there is no couucry in the world, wherein one may stay at home with more satisfaction, or go abroad with more comfort, than in our own nation. This traveller, though a Levite, (and to those of that tribe God had particularly commanded his people to be kind upon all occasions,) met with very cold entertainment at Gibeah, Jio man took them into hLi house; if they had any reason to think he was a Levite, perhaps that made those ill-disposed people the more shy of him. There are those who will have this laid to their charge at the great day, / was a f-tranger, and ye took me not in.

16. And, behold, there came an old man from his work out of the field at even, which icas also of mount Ephraim; and he sojourned in Gibeah: but the men of ^lie place zoer*? Benjamites. 17. And when

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he had lifted up his eyes, he saw a wayfaring man in the street of the city: and the old man said. Whither goest thou? and whence comest thou? 18. And he said unto him, We are passing from Beth-lehem-judah toward the side of mount Ephraim; iiom thence nm I: and I went to Beth-lehem-judah, but I am now going to the house of the Lord; and there is no man tliat receiveth me to house. 19. Yet there is both straw and provender for our asses; and there is bread and wine also for me, and for thy handmaid, and for the young man ivhich is with thy servants : there is no want of any thing. 20. And the old man said. Peace be with thee : howsoever, let all thy wants lie upon me; only lodge not in the street. 21. So he brought them into his house, and gave provender unto the asses: and they washed their feet, and did eat and drink.

Though there was not one q/Gibeah, yet it proved there was one in Gibeah, that showed some civility to this distressed Levite, who was glad that any one took notice of him. It was strange that some of those wicked people, who, when it was dark, designed so ill to him and his concubine, did not, under pretence of kindness, invite them in, that they might ha\e a fjirer opportunity of peipetrating their villany; but either they had not wit enough to be so designing, or not wickedness enough to be so de^ei\ ing. Or, perhaps, none of them separately thought of such a wickedness, till in the black and dark night they got together to contrive what mischief they should do. Bad people in confederacy make one another much worse than any of them would be by themselves. When the Levite, and his wife, and servi.nt, were beginning to fear that they must lie in the street all night, (and as good have lain in a den of lions,) they were at length invited into a house. And we are here told,

I. Who that kind man was, that invited them. 1. He was a man of mount Ephraim, and only sojourned in Gibeah, v. 16. Of^ all the tribes of Israel, the Benjamites had most reason to be kind to poor travellers, for their ancestor, Benjamin, was born upon the road, his mother then upon a journey, and very near to this place, Gen. 35. 16, 17. Yet they were hard-hearted to a traveller in distress, while an honest Ephraimite had compassion on him, and no doubt, was the moi-e kind to him, when, upon inquiry, he found that he was his countryman, of mount Ephraim likewise. He that was himself but a sojourner in Gibeah, was the more compassionate to a wayfaring man, for he knew the heart of a stranger, Exod. 23. 9. Deut. 10. 19. Good people that look upon themselves but rs strangers and sojourners in this world, should, ftji-this reason, be tender one to another, because thev all belong to the same better country, and are net at home here. 2. He was an old man, one that retained some of the expiring virtue of an Israelite; the rising generation was entirely corrupted; if there was any good remaining among them, it was only with those that were old and going oflF. 3. He was coming home from his work out of the field at even. The evening calls home labourers, Ps. 104. 23. But, it should seem, this was the only labourer that this evening brought home to (iib eah. The rest had given up themselves to sloth

JUDGES, XIX.

and luxury, and no marvel there was among them, as in Sodom, abundance of uncleanness,when there was among them, as in Sodom, abundance of idle-nesn, Ezek. 16. 49. But he that was honestly diU-gent in his business, all day, was disposed to be generously hospitable to these poor strangers, at night. Let men labour, that they may have to give, Eph. 4. 28. It appears, from v. 21. that he was a man of some substance, and yet had been himself at work in the field. No man's estate will privilege him in idleness.

II. How free and generous he was in his invitation; he did not stay till they applied themselves to Inm to beg for a night's lodging, but when he saw them, {v. 17.) inquired into their circumstances, and prevented them with his kindness: thus our good God answers before we call. Note, A charitable disposition expects only o/i/iortunity, not im/iortunity, to do good, aijd will succour, upon sight, unsought unto. Hence we read of a bountiful eye, Prov. 22. 9. If Gibeah was like Sodom, "this old man was like Lot in Sodom, who sat in the gate to invite strangers, Gen. 19. 1. Thus Job ofiened his doors to the traveller, and would not suffer him to lodge in the street. Job 31. 32. Observe,

1. How ready he was to give credit to the Levite's account of liimself, when he saw no reason at all to question the truth of it. Charity is not apt to distrust, but hofieth all things, (1 Cor. 13. 7.) and will not make use of Nabal's excuse for his churlishness to David, Many servants noiv-a-duys break from their master, 1 Sam. 25. 10. The Levite, in his account of himself, professes that he was now going to the house of the Lord, {y. 18.) for there he designed to attend, either with a tresfmss-offer ing for the sins of his family, or with a /u ace-offering lor the mercies of his family, or both, before he went to his own house. And if the men of Gibeah had any intimation of his being bound that way, probably they would therefore be disinclined to enteitain him; the Samaritans would not receive Christ, because his face was toward Jerusalem, Luke 9. 53. But for that reason, because he was a Levite, and was now going to the house of the Lord, this good old man was the more kind to liim. Tims he received a disciple in the name of a disci/lie, a servant of God for his Master's sake.

2. How free he was to give him entertainment. The Levite was himself provided with all necessaries, {v. 19.) wanted nothing but a lodging, but his generous host would be himself at the charge of his entertainment, {v. 20.) Let all thy wants be ufion me; so he brought him. into his house, v. 21. Thus God will, some way or other, raise up friends for his people and ministers, even when they seem forlorn.

22. Now, as they were making their hearts merry, behold, the men of the city, certain sons of Belial, beset the house round about, and beat at the door, and spake to the master of the house, the old man, saying. Bring forth the man that came into thine house, that we may know him. 23. And the man, the master of the house, went out unto them, and said unto them, Nay, my brethren, nmj, 1 pray you, do not so wickedly ; seeing that this mantis come into mine house, do not this folly. 24. Behold, here is my daughter, a maiden, and his concubine ; them I will bring out now, and humble ye them, and do with them what seemeth good unto you: but unto this man do not so

vile a thing. 25. But the men would not hearken to him: so the man took his concubine, and brought her forth unto them; and they knew her, and abused her all the night until the morning: and when the day began to spring, they let her go. 26. Then came the woman, in the dawning of the day, and fell down at the door of the man's house where her lord jvas, till it was light. 27. And her lord rose up in the morning, and opened the doors of the house, and w^ent out to go his way: and, behold, the woman his concubine was fallen down at the door of the house, and her hands ivere upon the threshold. 28. And he said unto her, Up, and let us be going: but none answered. Then the man took her up upon an ass, and the man rose up, and gat him unto his place. 29. And when he was come into his house, he took a knife, and laid hold on his concubine, and divided her, together with her bones, into twelve pieces, and sent her into all the coasts of Israel. 30. And it was so, that all that saw it said, There was no such deed done nor seen from the day that the children of Israel came up out of the land of Egypt unto this day : consider of it, take advice, and speak i/our minds.

Here is,

I. The great wickedness of the men of Gibeah. One could not imagine that ever it should enter into the heart of men that had the use of human reason, of Israelites that had the benefit of divine revelation, to be so very wicked. " Lord, what is man!" said David, " what a mean creature is he!" " Lord, what is man," may we say, upon the reading of this story, " what a vile creature is he, when he is given up to his own heart's lusts!" 1. The sinners are here called the sons of Belial, that is ungovernable men, men that would endure no yoke. Children of the Devil, for he is Belial, resembling him, and joining with him in rebellion against God and his government. Sons of Benjamin, of whom Moses had said. The beloved of the Lord shall dwell in safety by him, (Deut. 33. 12.) are become such sons of Belial, that an honest man cannot lodge in safety among them. 2. The sufferers were a Levite and his wife, and that kind man that gave them entertainment. We are sti'angers upon earth, and must expect strange usage. It is said they were making their hearts merry wlien this trouble came upon them, v. 22. If the mirth was innocent, it teaches us of what uncertain continuance all our creature-comforts and enjoyments are; when we are ever so well pleased with our friends, we know not how near our enemies are; nor, if it be well with us this liour, can we I)e sure it will be so the next. If the mirth was sinful and excessive, let it be a warning to us to keep a strict guard upon ourseh es, that we grow not intemperate in tlie use of lawful things, nor be transported into indecencies by our cheerfulness, for the end of that mirth is heaviness. God can soon change the note of those that are making their hearts merry, and turn their laughter into mourning, and their joy into heaviness.

Let us see what tlie wickedness of these Benja-mites was.

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(1.) They made a rude and insolent assault, in the night, upon the habitation of an honest man, that not only lived peaceably among them, but kept a good house, and was a blessing and ornament to their city. They beset the house round, and, to the great terror of those within, beat as hard as they could at the door, v. 22. A man's house is his castle, in which he ought to be both safe and quiet, and where there is law, it is taken under the special protection of it; but there was no king in Israel to keep the peace, and secure honest men fi*om the sons of violence.

(2.) They had a particular spite at the strangers that were within their gates, that only desired a night's lodging among them, contrary to the laws of hospitality, which all civilized nations have accounted sacred, and which the master of the house pleaded with them; {v. 23.) Seeing that this man is come into my house. They are base and abject spirits indeed, that will trample upon the helpless, and use a man the worse for his being a stranger, whom they know no ill of.

(3.) They designed, in the most filthy and abominable manner, (not to be thought of without horror and detestation,) to abuse the Levite, whom perhaps they had observed to be young and comely. Bring him forth, that we may know him. We should certainly have concluded they meant only to inquire whence he came, and to know his character, but that the good man of the house, who understood their meaning too well, by his answer lets us know that they designed the gratification of that most unnatural and worse than brutish lust, which was expressly forbidden by the law of Moses, and called an abomination, liCv. 18. 22. They that are guilty of it are ranked in the New Testament among the worst and vilest of sinners, (1 Tim. 1. 10. j and such as shall not inherit the king-^ dom of God, 1 Cor. 6. 9. Now, [1.] This was the sin of Sodom, and from thence is called Sodomy. The dead Sea, which was the standing monument of God's vengeance upon Sodom for its filthiness, was one of the boundaries of Canaan, and lay not many miles off from Gibeah; we may suppose the men of Gibeah had seen it many a time, and yet would not take warning by it, but did worse than Sodom, (Ezek. 16. 48.) and sinned just after the similitude of their transgression. Who would have expected (says Bishop Hall) such extreme abomination to come out of the loins of Jacob? Even the worst pagans were saints to them. What did it avail them that they had the ark of God in Shiloh, when they had Sodom in their streets; God's law in their fingers, but the Devil in their hearts.'' Nothing but hell itself can yield a worse creature than a depraved Israelite. (2.) This was the punishment of their idolatry, that sin to which they were, above all other, most addicted. Because they liked not to retain God in their k?iowledge, therefore he gave them iifi to these vile affections, by which they dishonoured themselves, as they had by their idolatry dishonoured him, and turned his glory into shame, Rom. 1. 24, 28. See and admire, in this instance, the patience of God; whv were not these sons of Belial struck blind, as the Sodomites were? * Why were not fire and brimstone rained from heaven upon their city? It was because God would leave it to Israel to punish them by the sword, and would reserve his own punishment of them for the future state, in which those that go after strange flesh, shall suffer the vengeance of eternal fire, Jude 7.

(4.) They were deaf to the reproofs and reasonings of the good man of the house, who, being well-acquainted (we may suppose) with the story of Lot and the Sodomites, seeing the men of this city imitate the Sodomites, set himself to 'mitate liOt, v 23,

24. Compare Gen. 19. 6, 8. He went out to them as Lot did, spoke civilly to them, and called them brethren, begged of them to desist, pleaded the protection of his house which his guests were under, and represented to them the great wickedness of their attempt; "Do not so wickedly, so very wickedly," he calls it/o//t/and a vile thing. But in one thing he conformed too far to Lot's example, (as we are apt, in imitating good men, to follow them, even in their false steps,) in offering them his daughter to do what they would with. He had not power thus to prostitute his daughter, nor ought he to have done this evil that good might come. But this wicked proposal of his, may be in part excused, from the great surprise and terror he was in, his concern for his guests, and his having too close a regard to what Lot did in the like case, especially not finding that the angels who were by, reproved him for it. And perhaps he hoped that his mentioning of this as a more natural gratification of their lust, would have sent them back to their common harlots. But they would not hearken to him, v. 25. Headstrong lusts are like the deaf adder that stoppeth her ear, they sear the conscience and make it insensible.

(5.) They got the Levite's wife among them, and abused her to death, v. 25. They slighted the old man's offer of his daughter to their lust, either because she was not handsome, or because they knew her to be one of great gravity and modesty; but when the Levite brought them his concubine, they took her with them by foi ce to the place appointed for their filthiness. Josephus, in his narrative of this story, makes her to be the person they had a design upon when they beset the house, and says nothing of their villanous design upon the Levite himself. They saw her (he says) in the street, when they came into the town, and were smitten with her beauty; and perhaps, though she was reconciled to her husband, her looks did not speak her to be one of the most modest; many bring mischief of this kind upon themselves by their loose carriage and behaviour; a little spark may kindle a great fire. One would think the Levite should have followed them, to see what became of his wife, but it is probable he durst not, lest thev should do him a mischief. In the miserable end of this woman, we may see the righteous hand of God, punishing her for her former uncleanness, when she played the whore against her husband, v. 12. Though her father had countenanced her, and her husband had forgiven her, and the fault was forgotten now that the quarrel was made up, yet God remembered it against her, when he suffered these wicked men thus wretchedly to abuse her: in doing which, how unrighteous soever thev were, in permitting it the Lord was righteous. Her punishment answered her sin. Culfia libido fnit, paena libido flit — Lust was her sin, and lust was her fiunishment. By the law of Moses, she was to have been put to death for her adultery; slie escaped that punishment from men, yet vengemce pursued her; for if there was no king'in Israel, yet there was a God in Israel, a God that iudgeth in the earth. We must not think it enough to make our peace with men, whom b)' our sins we have wronged, but are concerned, by repentance and faith, to make our peace with God, who sees not as men see, nor makes so light of sin as men often do. The j istice of God in this matter, does not at all extenuate the horrid wjckedness of those men of Gibeah, than which noming could be more barbarous and inhuman.

11. The notice that was sent of this wickedness to all the tribes of Israel. The poor abused woman made towards her husband's lodgings, as soon as ever the approach of the day-light obliged the sons

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of Belial to let her go, (for those works ot darkness hate and dread the light,) v. 25. Down she fell at the duor, with her hands on the threshold, begging p:4rdon (as it were) for her former transgression, and in the posture of a penitent, with her mouth in tlie dust, she expired; there he found her, {v. 26, 27.) supposed her asleep, or overcome with shame and Confusion for what had happened, but soon perceived she was dead; {v. 28.) took up her dead body, which we may suppose, had all over it marks of the hands, the blows, and other abuses, she had received. On this sad occasion, he waved his purpose of going to Shiloh, and went directly home; he that went out in hopes to return rejoicing, came in again melancholy and disconsolate, sat down and considei'ed, "Is this an injury fit to be passed by?" He cannot call for fire from heaven to consume the men of Gibeah, as those angels did who were, after the same manner, insulted by the Sodomites. There was no king in Israel, nor (for aught that appears) any Sanhedrim, or great council, to appeal to, and demand justice from; Phinehas is High Priest, but he attends closely to the business of the sanctuary, and w,ll be no judge or divider; he has therefore no other way left him, than to appeal to the people: let the community be judge; though they had no general stated assembly of all the tribes, yet it is probable that each tribe had a meeting of .their chiefs within itself; to each of the tribes, in their respective meetings, he sent by special messengers a remonstrance of the wrong that was done him, in all its aggravating circumstances, and with it a piece of his wife's dead body, (v. 29.) both to confirm the truth of the story, and to affect them the more with it. He divided it into twelve pieces, according to the bones, so some read it, that is by the ioints, sending one to each tribe, even to Benjamin among the rest, with the hope that some among them would have been moved to join in punishing so great a villany, and the more warmly, because committed by some of their own tribe. It did indeed look very barbarous, thus to mangle a dead body, which, having been so wretchedly dishonoured, ouglit to have been decently interred; but the Levite designed hereby, 1. To represent their barbarous usage of his wife, whom they had better have cut in pieces thus, than have used as they did. 2. To express his own passionate concern, and thereby to excite tlie like in them.

And it had the desired effect. All that saw the pieces of the dead body, and were told how the matter was, expressed the same sentiments upon it. (1.) That the men of Gibeah had been guilty of a very heinous piece of wickedness, the like to which had never before been known in Israel, v. 30. It was a complicated crime, loaded and blackened with all possible aggravations. They were not such fools as to make a mock at this sin, or turn the story off with a jest. (2.) That a general assembly of all Israel should be called, to debate what was fit to be done for the punishment of this wickedness, that a stop might be put to this threatening inundation of debauchery, and the wrath of God might not be poured upon the whole nation for it. It is not a common case, and therefore they stir up one another to come together upon the occasion, with this, Consider of it, take advice, and sfieak your winds. We have here the three great rules by which they that sit in council ought to go in every arduous affair. (1.) Let every man retire into himself, and weigh t% matter impartially and fully in his own thoughts, and seriously and calmly consider it, without prejudice on either side, before he speaks of it. (2.) Let them freely talk it over, and every man take advice of his friend, know his opinion, with his reasons, and weigh them. (3.) Then let every man speak his mind, and give his

vote according to his conscience. In the multitude of such counsellors there is safety.

CHAP. XX.

Into the book of the wars of the Lord the story of this chapter must be brought, but it looks as sad and uncomfortable as any article in all thai history; for there is nothing in it that looks bright and pleasant, but the pious zeal of Israel against the wickedness of the men of Gibeah, which made it on their side a just and holy war; but otherwise the obstinacy of the Benjamites in protecting their criminals, which was the foundation of the war, the vast loss which the Israelites sustained in carrying on the war, and (though the righteous cause was victorious at last, yet) the issuing of the war, in the almost utter extirpation of the tribe of Benjamin, make it, from first to last, melancholy. And yet this happened soon after the glorious settlement of Israel in Ihe land of promise, upon which, one would have expected every thing to be prosperous and serene. In this chapter we have, 1. The Levite's cause heard in a general convention of the tribes, v. 1.. 7. II. A unanimous resolve to avenge his quarrel upon the men of Gibeah. V. 8.. 11. III. The Benjamites appearing in defence of the criminals, v.. 12. 17. IV. The defeat of Israel in the first and second day's battle, v. 18.. 25. V. Their humbling of themselves before God upon that occasion, V. 26.. 28. VI. The total rout they gave the Benjamites in the third engagement, by a stratagem, by which they were all cut ofl", except six hundred men, v. 29.. 48. And all this, the effect of the indignities done to one poor Levite and his wife ; so little do they that do iniquity, consider what will be the end thereof.

1. nnHEN all the children of Israel went JL out,and the congregation was gathered together as one man, from Dan even to Beer-sheba, with the land of Gilead, unto the Lord in Mizpeh. 2. And the chief of all the people, even of all the tribes of Israel, presented themselves in the assembly of the people of God, four hundred thousand footmen that drew sword. 3. (Now the children of Benjamin heard that the children of Israel were gone up to Mizpeh.) Then said the children of Israel, Tell us how was this wickedness ? 4. And the Levite, the husband of the woman that was slain, answered and said, I came into Gibeah that helongeth to Benjamin, I and my concubine, to lodge: 5. And the men of Gibeah rose against me, and beset the house round about upon me by night, and thought to have slain me ; and my concubine have they forced, that she is dead. 6. And I took my concubine, and cut her in pieces, and sent her throughout all the country of the inheritance of Israel: for they have committed lewdness and folly in Israel. 7. Behold, ye are all children of Israel; give here your advice • and counsel. 8. And all the people arose as one man, saying, We will not any ofnii go to his tent, neither will we any of vs turn into his house : 9. But now, this shall be the thing which we will do to Gibeah, ive will go up by lot against it: 10. And we will take ten men of a hundred throughout all the tribes of Israel, and a hundred of a thousand, and a thousand out of ten

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thousand, to fetch victual for the people, that they may do, when they come to Gib-eah of Benjamin, according to all the folly that they have wrought in Israel. 11. So all the men of Israel were gathered against the city, knit together as one man.

Here is,

i. A general meeting of all the congregation of Israel, to examine the matter concerning the Le-vite's concubine, and to consider what was to be done upon it, v. 1, 2. It does not appear that they were summoned by the authority of any one common head, but they came together by the consent and agreement, as it were, of one common heart, fired with a holy zeal for the honour of God and Israel. 1. The place of their meeting was Aliz-fieh, they gathered together unto the Lord there; for Mizpeh was so very near to Shiloh, that their encampment might very well be supposed to reach from Mizpeh to Shiloh. Shiloh was a small town, and therefore, when there was a general meeting of the people to present themselves before God, they choose Mizpeh for their head-quarters, which was the next adjoining city of note; perhaps, because they were not willing to give that trouble to Shiloh, which so great an assembly would occasion; it being the residence of the priests that attended the tabernacle. 2. The persons that met, were all Israel, from Dan, (the city very lately so called, ch. 18. 29.) in the nortli, to Beer-sheba, in the south, with the land of Gilead, that is, the tribes on the other side Jordan, all as one man; so unanimous were they in their concern for the public good. Here was an assembly of the people of God; not a convocation of the Levites and priests, though a Levite was the person principally concerned in the cause, but an assembly of the people, to whom the Levite referred himself with an ^p-tiello pofiulum — I appeal to the people; the people of God were four hundred thousand footmen that dreiv sivord, that is, were armed and disciplined, and fit for service; and some of them, perhaps, such as had known the wars of Canaan, ch. 3. 1, In this assembly of all Israel, the chief (or corners) of the people (for rulers are the corner-stones of the people that keep all together) presented themselves as the representatives <if the rest; they rendered themselves at their respective posts, at the head of the thousands and hundreds; the fifties and tens, over which they presided; for so much order and government, we may suppose at least, they had among them, though they had no general or commander in chief. So that here was, (1.) A general congress of the states for counsel; the chief of the people presented themselves to lead and direct in this affair. (2.) A general rendezvous of the militia for action, all that drew sword and were men of war, v. 17. not hirelings or pressed men, but the best freeholders that went at their own charge. Israel was above six hundred thousand when they came into Canaan, and we liave reason to think they were, at this time, much increased, rather than diminished: but then all between twenty and sixty were military men; now we may suppose more than the one half exoni) cd from bearing arms, to husband the land; :> that these were as the trained bands. The militia of the two tribes and a half were forty thousand. Josh. 4. 13. but the tribes were many more.

II. Notice given to the tribe of Benjamin of this meeting, v. 3. They heard that the children of Israel were gone up to Mizpeh; probably they had a legal summons sent them to appear with their brethren, that the cause might be fairly debated.

before any resolutions were taken up upon it, and so the mischiefs that followed, would have been happily prevented; but the notice they had of this meeting, rather hardened and exasperated tiiem, than awakened them to think of things that belonged to their peace and honour.

III. A solemn examination of the crime charged upon the men of Gibeah. A very horrid representation of it had been made by the report of the messengers that were sent to call them together, but it was fit it should be more closely inquired into, because such things are often made worse than really they were; a committee tlierefore was appointed to examine the witnesses, (upon oath, no doubt,) and to report the matter. It is only tiie testimony of the Levite himself, that is here recorded, but it is probable his servant and the old man were ex.imined, and gave in their testimony, for that more than one were examined, appeals by the original, {v. 3.) which is, 71?// yens; and the law was, that none should be put to death, much less many, upon the testimony of one witness only. The Levite gives a particular account of the matter. That he came into Gibeah only as a traveller, to lodge there, not exciting the least suspicion that he designed them any ill turn, v. 4. That the men of Gibeah, even those that were of substance among them, that should have been a protection to the stranger within their gates, riotously set upon the house where he lodged, and thought to have slain him; he could not, for shame, relate the demand which they, without shame, made, ch. 19. 22. They declared their sin as Sodom, even the sin of Sodom, but his modesty would not suffer him to repeat it, it was sufficient to say they would have slain him, for he would rather have been slain than have submitted to their villany; and if they hod got him into their hands, they would have abused him to death; witness what they had done to his concubine, they have forced her, that she is dead, v. 5. And to excite in his countrymen an indignation at this wickedness, he had sent pieces of the mangled body to all the tribes which had fetched them together to bear their testimony against the lewdness and folly committed in Israel, V. 6. All lewdness is folly, but especially lewdness in Israel; for them to defile their own bodies, who have the honourable seal of the covenant in their flesh; for them to defy the divine-vengeance, to whom it is so clearly revealed from heaven— Nabal is their* name, and folly is with them. He concludes his declai-ation with an appeal to the judgment of the court, x'. 7, Ye are all children of Israel, and therefore ye know law and Judgment; (Esth. 1. 13.) "Ye are a holy people to God, and have a dread of every thing which will dishonour God, and defile the land; ye are of the same community; members of the same body, and therefore likely to feel from the distempers of it; ye are the children of Israel, that ought to take particular care of the Levites, God's tribe among you, and therefore give here your advice and counsel, what is to be done."

IV. The resolution they came to hereupon, which was, that, being now together, they would not disperse till they had seen vengeance taken upon this wicked city, which was the reproach and scandal of their nation. Observe, 1. Their zeal against the lewdness that was committed. They would not return to their houses, how much soever their families and their affairs<at home wanted them, till they had vindicated the honour of God and Israel, and recovered with their swords, if it could not be had otherwise, that satisfaction for the crime, which the justice of the nation called for, v. 8. By this they showed themselves children of Israel indeed, that they preferred the public interest before

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their private conrerns. 2. Their prudence in sending out a considerable b(;dy of their forces to fetch provisions for the rest, v. 9, 10. One of ten, and he chosen by lot, forty thousand in all, must go to their respective countries, whence they came, to fetch bread and other necessaries for the subsistence of this great army; for when they came from home, they took with them provisions only for a journey to Mizpeh, not for an encampment (which might prove long) before Gibeah. This was to prevent their scattering to forage for themselves, which, if tiiey had done, it would have been hard to get them all together again, especially all in so good a mind. Note, When there appears in people a pious zeal for any good work, it is best to strike while the iron is hot, for such zeal is apt to cool quickly, if the prosecution of it be delayed. Let it never be said that we left that good work to be done to morrow, which we could as well have done to-day. 3. Their unanimity in these counsels, and the execution of them. The resolution was voted, JVemine contradicenle — Without a dissenting voice, {v. 8.) it was one and all; and, when it was put in execution, they were knit- together as one man, v. 11. This was their glory and strength that the several tribes had no separate interests when the common good was concerned.

12. And the tribes of Israel sent men through all the tribe of Benjamin, saying. What wickedness is this that is done among you? 13. Now therefore deliver us the men, the children of Belial, which are in Gibeah, that we may put them to death, and put away evil from Israel. But the children of Benjamin would not hearken to the voice of their brethren the children of Israel: 14. But the children of Benjamin gathered themselves together out of the cities unto Gibeah, to go out to battle against the children of Israel. 15. And the children of Benjamin were numbered at that time, out of the cities, twenty and six thousand men that drew sword, besides the inhabitants of Gibeah, which were numbered seven hundred choseh men. 16. Among all this people there loere seven hundred chosen men left-handed; every one could sling stones at a hair breadth^ and not miss. 17. And the men of Israel, besides Benjamin, were numbered four hundred thousand men that drew sword: all these were men of war.

Here is,

I. The fair and just demand which the tribes i Israel, now encamped, sent to the tribe of Benjii-min, to deliver up the malefactors of Gibeah to justice, -v. 12, 13. If the tribe of Benjamin had come up, as they ought to have done, to the assem bly, and agreed with them in their resolutions, they had had none to deal with but the men of Gibeah only, but they, by their absence, taking part with the criminals, application must be made to them all; the Israelites were zealous against the wickedness that was committed, yet they were discreet in their zeal, and did not think it would justify them in falling upon the whole tribe of Benjamin, unless the)^, by refusing to give up the criminals, and protecting them against justice, should make themselves guilty, ex fiost facto — as accessaries after the

fact. They desire them to consider how great the wickedness was, that was committed, v 12. and that it was done among them; and how necessary it was therefore that they should either punish the malefactors with death themselves, according to the law of Moses, or deliver them up to this general assembly, to be so much the more publicly and solemnly punished, that evil might be put away from Israel, the national guilt removed, the infection stopped by cutting off the gangrened part, and national judgments prevented; for the sin was so very Mke that of the Sodomites, that they might justly fear, if they did not punish it, God would rain hail from heaven upon them, as he did, not only upon Sodom, but the neighbouring cities. If the Israelites had not made this reasonable demand, they would have had much more reason to lament the following desolations of Benjamin. All methods of accommodation must be used before we go to war, or go to law. The demand was like that of Joab's to Abel, 2 Sam. 20. 20, 21. "Only deliver up the the traitor, and we will lay down our arms,," On these terms, and no other, God will be at peace with us, that we may part with our sins, that we mortify and crucify our lusts, and then all shall be well; his anger will be tunied away.

II. The wretched obstinacy and perverseness of the men of Benjamin, who seem to have been as unanimous and zealous in their resolutions to stand by the criminals, as the rest of the tribes were to punish them; so little sense had they of their honour, duty, and interest.

They were so prodigiously \'ile, as to patronise the wickedness that was committed. They ivould not hearken to the voice of their brethren,v. 13. Either because they of that tribe were generally more vicious and debauched at this time than the rest of the tribes, and therefore would not bear to have that punished in others, which they knew themselves guilty of. Some of the most fruitful and pleasant parts of Canaan fell to the lot of this tribe; their land, like that of Sodom, was as the garden of the Lord, which, perhaps, helped to make the inhabitants, like the men of Sodom, wicked, and sinners before the Lord exceedingly. Gen. 13. 10, 13. Or, because (as Bishop Patrick suggests) they took it ill that the other tribes should meddle with the concerns of their's; they would not do that which they knew was their duty, because they were reminded of it by their brethren, by whom they scorned to be taught and controlled. If there were any wise men among them that would have complied with the demand made, yet they were overpowered by the majority, who thus made the crime of the men of Gibeah their own. Thus we ha\e felloivshi/i with the im fruitful works of darkness, if" we say ^ confederacy with those thai have, and make ouisclvcs t,uaty of other men's sins, by countenancing and defending them. It seems there is no cause so bad but it will find some patrons, some advocates, to appear for it; but woe be to those by whom such offences come. Those will have a gi'eat deal to answer for, that obstruct the course of necessary justice, and strengthen the hands of the wicked, by saying, O wicked man, thou shalt not die.

2. They were so prodigiously vain and presumptuous, as to make head against the united force of all Israel. Never, surely, were men so wretchedly infatuated as they were, when they took up arms in opposition f 1.) to so good a cause as Israel had. How could they expect to prosper when they fought against justice, and consequently against the just God himself, against them that had the High Priest and the divine oracle on their side, and so acted in downright rebellion against the sacred and supreme

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authority of the nation? (2.) To so great a force as Israel had. This disproportion of their numbers was much greater than that, Luke 14. 31, 32. where he that had but ten thousand, durst not meet him that came against him with twenty thousand, and therefore desired conditions of peace. There the enemy was but two to one, here above fifteen to one; yet they despised conditions eif peace. All the forces they could bring into the field, were but twenty-six thousand men,, beside seven hundred men of Gi-beah; {v. 15.) yet with these they will dare to face four hundred thousand men of Israel, v. 17. Thus s nners are infatuated to their own ruin, and provoke him to jealousy, who i^ so infinitely stronger than they, 1 Cor. 10. 22. But it shoulcl seem they depended upon the skill of their men, to make up what was wanting in numbers, especially a regiment of slingers, seven hundred men, who, though left-handed, were so dexterous at slinging stones, that they would not be a hair's breadth beside their mark, x'. 16. But these good marksmen were very much out of their aim, when they espoused this bad cause. Benjamin signifies t/ie son of the right hand, yet we find his posterity left-handed.

18. And the children of Israel arose, and went up to the house of God, and asked counsel of God, and said. Which of us shall go up first to the battle against the children of Benjamin? And the Lord said, Judah shall go up ^Yst 19. And the children of Israel rose up in the morning, and encamped against Gibeah. 20. And the men of Israel went out to battle against Benjamin ; and the men of Israel put themselves in array to fight against them at Gibeah. 21. And the children of Benjamin came forth out of Gibeah, and destroyed down to the ground, of the Israelites that day, twenty and two thousand men. 22. And the people, the men of Israel, encouraged themselves, and set their battle again in array, in the place where they put themselves in array the first day. 23. (And the children of Israel went up, and wept before the Lord until even, and asked counsel of the Lord, saying, Shall I go up again to battle against the children of Benjamin my brother ? And the Lord said. Go up against him.) 24. And ihe children of Israel came near against the children jof Benjamin the second day. 25. And benjamin went forth against them out of Gibeah the second day, and destroyed down to the ground, of the children of srael again, eighteen thousand men; all these drew the sword.

We have here the defeat of the men of Israel in tieir first and second battle with the Benjamites.

I. Before their first engagement, they ask counsel rfGod concerning the order of their battle, and were drected, and yet they were sorely beaten. They dd not think it was proper to ask of God, whether tiey should go up at all against Benjamin, (the case \"as plain enough, the men of Gibeah must be pun-I'led for their wickedness, and they must do it, or itwould not be done,) but " Who shall go first?" (. 18.) that is, "Who shall be general of our ar-

my?" For, whichsoever tribe was appointed to go first, the prince of that tribe must be looked upon as commander in chief of the whole body; for if thev had meant it of the order of their march only, it had been proper to have asked, "Who shall go next?" and then, "Who next?" But if they know that Jud:ih must go first, they know they must all observe the orders of the prince of that tribe. This honour was done to Judah because our Lord Jesus was to spring from that tribe, who was in all things to have the pre-emmence. The tribe that went up first had tlie most honourable post, but withal the most dangerous, and, ]n-obably, lost most in the engagement. Who would strive for precedency that sees the peril of it?

Yet though Judah, that strong and valiant tribe, goes up first, and all the tribes of Israel attend them, imle Benjamin (so he is called, Ps. 68. 27.) is too hard for them all. The whole army lay siege to Gibeah, v. 19. The Benjamites advance to raise the siege, and the army prepares to give them a warm reception, t. 20. But between the Benjamites that attacked tliem in the front with incredible fury, and the men of Gibeah that sallied out upon their rear, they were put into confusion, and lost twenty-two thousand men, v. 21. Here was no prisoners taken, for there was no quarter given, but all put to the sword.

II. Before the second engagement, they again asked counsel of God, and more solemnly than before, for they we/it before the Lord nntil even, {v. 23.) lamenting the loss of so many brave men, especially as it was a token of God's displeasure, and would gi\ e occasion to the Benjamites to triumph in the success of their wickedness. Also at this time they did not ask. Who should go up first; but. Whether they should go up at all. They intimate a reason, why they should scruple it, espe-pecially now that Providence had frowned upon them, because Benjamin was their brother; and a readiness to lay down their arms, if God should so order them. God bid them go up, he allowed the attempt; though Benjamin was their brother, he was a gangrened men^ber of their body, and must be cut off. Upon this, they encouraged themselves, perhaps more in their own strength than in the divine commission, and made a second attempt upon the forces of the rebels, in the same place where the former battle was fought, {y. 22.) with the hope of retrieving their credit upon the s ime spot of ground where they had lost it, which they would not su-perstitiously change, as if there were any thing unlucky in the place; but they were, tliis second time, repulsed, with the loss of eighteen thousand men, V. 25. The former day's loss, and this, amounted to forty thousand, which was just a tenth part of the whole army, and the same number that they had drawn out by lot to fetch victuals, v. 10. They decimated themselves for that service, and now God again decimated them for the slaughter.

But what shall we say to these things, that so just and honourable a cause should thus be put to the Avorst once and again? Were they not fighting God's battles against sin? Had they not his commission? What, and yet miscany thus ! 1. God's judgments are a great deep, and his way is in the sea. Clouds and darkness are often round about him, but judgment and justice are always the habitation of his throne. We may be sure of the righteousness, when we cannot see the reasons, of God's proceedings. 2. God would hereby show them, and us in them, that the race w not to the swift, nor the battle to the strong, that numbers are not to be confided in, which perhaps the Israelites did with, too much assurance. We must never lay that weight on an arm of flesh, which the Rock of ages only will bear. 3. God designed hereby to c( rrect

JUDGES, XX.

Israel for their sins. They did well to show such a zeal against the wickedness of Gibeahj but nvere there not with them, even with them, sins against the Lord their God? Those must be made to know their own iniquity, that are forward in condemning the iniquity of others. Sonje think it was a rebuke to them, for not witnessing against the idolatry of Micah and the Danites, by which their religion was corrupted, as they now did against the lewdness of Gibeah and the Benjamites, by which the public peace was disturbed, though God had particularly ordered them to levy war upon idolaters, Deut. 13. 12, &c. 4. God would hereby teach us, not to think it strange, if a good cause suffer worst for a while, nor to judge of the merits of it by the success of it. The interest of grace in the heart, and of religion in the world, may be foiled, and suffer great loss, and seem to be quite run down, but judgment will be brought forth to victory at last. Vincimur in fir<£lio, sed non in bello — We are foiled in a battle, but not in the whole camfiaign. Right may fall, but it shall arise.

26. Then all the children of Israel, and all the people, went up, and came unto the house of God and wept, and sat there before the Lord, and fasted that day until even, and offered burnt-offerings and peace-offerings before the Lord. 27. And the children of Israel inquired of the Lord, (for the ark of the covenant of God was there in those days; 28. And Phinehas, the son of P^leazar, the son of Aaron, stood before it in those days,) saying, Shall I yet again go out to battle against the children of Benjamin my brother, or shall I cease ? And the Lord said. Go up ; for to-morrow I will deliver them into thine hand. 29. And Israel set liers in wait round about Gibeah. 30. And the children of Israel went up against the children of Benjamin on the third day, and put themselves in ar-'ray against Gil)eah, as at other times. 31. And the children of Benjamin went out against the people, and were drawn away from the city; and began to smite of the people and kill, as at other times, in the highways, of which one goeth up to the house of God, and the other to Gibeah in the field, about thirty men of Israel. 32. And the children of Benjamin said. They are. smitten down before us, as at the first. But the children of Israel said. Let us flee, and draw them from the city unto the highways. 33. And all the men of Israel rose up out of their place, and put themselves in array at Baal-tamar; and the liers in wait of Israel came forth out of their places, ei^en out of the meadows of Gibeah. 34. And there came against Gibeah ten thousand chosen men out of all Israel, and the battle was sore: but they knew not that evil was near them. 35. And the Lord smote Benjamin before Israel: and the children of Israel destroyed of the Benjamites that day

twenty and five thousand and a hundred men : all these drew the sword. 3G. So the children of Benjamin saw that they were smitten : for the men of Israel gave place to the Benjamites, because tliey trusted unto the liers in wait which they had set beside Gibeah. 37. And the liers in wait hasted, and rushed upon Gibeah ; and the liers in wait drew tliemsehes along, and smote all the city with the edge of the sword. 38. Now there was an appointed sign between the men of Israel and the liers in wait, that they should make a great flame with smoke rise up out of the city. 39. And when the men of Israel retired in the battle, Benjamin began to smite and kill of the men of Israel about thirty persons ; for they said. Surely they are smitten down before us, as in the first battle. 40. But when the flame began to arise up out of the city with a pillar of smoke, the Benjamites looked behind them, and, behold, the flame of the city ascended up to heaven. 41. And when the men of Israel turned again, the men of Benjamin were amazed : for they saw that evil was come upon them. 42. Therefore they turned their backs before the men of Israel unto the way of the wilderness; but the battle overtook them: and them which came out of the cities they destroyed in the midst of them. 43. Thus they inclosed the Benjamites round about, and chased them, and trode them down with ease, over against Gibeah toward the sun-rising. 44. And there fell of Benjamin eighteen thousand men : all these ivere men of valour. 45. And they turned, and fled toward the wilderness unto the rock of Rimmon : and they gleaned of them in the highways five thousand men ; and pursued hard after them unto Gidom, and slew two thousand men of them. 46. So that all which fell that day of Benjamin were twenty and five thousand men that drew the sword : all these joerc men of valour. 47. But six hundred men turned, and fled to the wilderness unto the rock Rimmon, and abode in the rock Rimmon four months. 48. And the men of Israel turned again upon the children of Benjamin, and smote them ^ith the edge of the sword, as well the men of every city as the beast, and all that came to hand : also they set on fire all the cities that they came to.

We have here a full account of the complete victory which the Israelites obtained over the Benjamites in the third engagement: the rij^hteous cause w IS victorious at last, when the managers of it amended what had been amiss; for wlien a good cause suffers, it is for want of good management

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Observe then how the ^ictory was obtained, and how it was pursued.

I. How the victory was obtained. Two things they had trusted too much to in the former engagements, the goodness of their cause, and the supe-rioi-ity of their numbers; it was true, that they had both right and strength on their side, which were great advantages. But they depended too much upon them, to the neglect of those duties, which now, this third time, when they see their error, they apply themselves to.

1. They were, previously, so confident of the goodness of their cause, tliat they thought it needless to address themselves to God for his presence and blessing; tliey took that for granted, nay, perhaps they concluded that he owed them his favour, and could not in justice withhold it, since it was in defence of virtue that they appeared, and took up arms. But Ciod having showed them that he was under no obligation to prosper their enterprise, that he neither needed them nor was tied to them, that they were more indebted to him for the honour of being ministers of his justice, than he to them for the service, now they became humble petitioners for success. Before, they only consulted God's oracle, TV/io shall go up. first? And, Hhall ive go ufi? But now they implored his favour, fisted and prayed, and offered burnt-offtarings, andfieace-offerijigs, x<. 26. to make an atonement for sin, and an acknowledgment of their dependence upon God, as an expression of their desire toward him. We cannot expect the presence of God with us, unless we thus seek it in the way he has app'^inted. And when they were in this frame, and thus sought the Lord, that he not only ordered them to go up against the Benjamites the third time, but gave them a promise of victory, To-morronv I will deliver them into thine hand, v. 28.

2. They were, previously, so confident of the greatness of their strength, that they thought it needless to use any art, to lay any ambush, or form a stratagem, not doubting but to conquer them purely by a strong iiand; but now thev saw it was requisite to use some polxy, as if they had an enemv to deal with them, that had been superior in number; accnrdinglv they set Hers in 'Wait, v. 29. and gained their point, us their fathers did before Ai; Josh. 8. stratagems of that kind being most likely to take effect after a previous defeat, which has flushed the enemy, and n\ade the pretended flight the less suspected. The management of this artifice is here very largely described. The assurance God

'had given them of success in this day's action, instead of making them remiss and presumptuous, set all heads and hands on work for the eff'ecting of what God had promised. Observe the method thev took; the body of the army faced the city of Gibeah, as they had done before, advancing toward the gates, V. 30. The Benjamites, the body of whose army was now quartered at Gibeah, sallied out upon them, charged them with great braverv; the besiegers gave back, retired with precipitation, as if their hearts failed them upon the sight of the Benjamites, which thev were willing to believe, who proudly conceited that by their former success they had made themsehes very formidable; some loss the Isrnelites sustained in this counterfeit flight, about thirty men were cut off in their rear, v. 31, 39. But when the Benjamites were all drawn out of the city, the amliush seized the citv, v. 37. gave a signal to the body of the army, v. 38, 40. which immediatelv turned upon them, v. 41. and, it should seem, another considerable party that was posted at Baal-tamar came upon them at the same time; ■V. 33. so that the Benjamites were quite surrcnind-ed, which put them into the greatest consternation that could be: a sense of guilt now disheartened

Vol. II.—2 C

them, and the higher their hopes had been raise 1, the more grievous was this confusion. At first, Ihr battle ivas sore, v. 34. the Benjamites fought with fury, but when they saw what a snare they were drawn into, they thought one pair of heels (as we say) was worth two p;;ir of hands, and they made the best of their way toward the wilderness, v. 42. but in vain, the battle overtook them, .and, to complete their distress, they which came out of the cities of Israel, that waited to see the event of the battle, joined with the pursuers and helped to cut them off. Every man's hand was against them.

Observe, in this story, 1. That the Benjamites, in the beginning of the battle, were confident that the day was their own. They are smitten down he-fore us, V. 52. 39. Sometimes God suff'ers wicked men to be lifted up in successes and hopes, that their fall may be the sorer. See how short their joy is, and their triumphing but for a moment. L<^t not him that girdeth on the harness boast, except he has reason to boast in God. 2. Evil was near them, and they did not know it; x'. 34. but v. 41. thev saw, when it was too late to prevent it, that ernl was come ufion them. What evils may at any time be near us, we cannot tell, but the less they are feared, the heavier they fall; sinners will not be persuaded to see evil near them, but how dreadful will it be when it comes, and there is no escaping! 1 Thess. 5. 3. (3.') Though the men of Israel plaved their parts so well in this engagement, yet the victory is ascribed to God; t. 35, The Lord smote Benjamin before Israel. The battle was his, and so was the success. 4. Thev trode down the men of Benjamin with ease, when God fought against thern, V. 43. It is an easy thing to trample upon those who ha\e made God their enem)'. See Mai. 4. 3.

II. How the victory was prosecuted and improved in a military execution done upon these sinners against their own souls. 1. Gibeah itself was destroyed in the first place, that nest of lewdness. The ambush that entered the city by surprise, drew themselves along, that is, dispersed themselves into several parts of it, which they might easily do, now that all the men of war were sallied out, and had ■very presumptuously left it defenceless, and they smote all they found, even women and children, with the sword, v. 37. and set fire to the city, v. 40. Sin brings ruin upon cities. 2. The army in the field was quite routed and cut off, eighteen thousand men of valour lav dead upon the spot, 7'. 44. 5. Those that escaped from the field were pursued, and cut off in their flight, to the number of seven thousand, v. 45. It is to no purpose to think of outrunning divine vengeance. £x>il fiursues sinners, and it will overtake them. 4. Even thev that tarried at home, were involved in their ruin. Thev let their sword devour for ei>er, not considering that it would be bitterness in the latter end, as Ab-ner pleads long after, when he was at the head of an army of Benjamites, probablv with an eve to this verv story, 2 Sam. 2. 25,26. They put to tlie sword all that breathed, and set fire to all the cities,^ V. 48. So that of all the tribe of Benjamin, for aught that appears, there remained none alive but six hundred men that took shelter in the rock Rim-mon, and lay close there four months, v. 47. Now, 1. It is hard to justifv this severity, as it was Is-r-iel's act. The whole tribe of Benjamin was culpable; but must th,cv therefore be used as devoted Ca-manites? That it was done in the heat of war—. That this was the way of prosecuting ^■ictories. which the sword of Israel had been accustomed to —That the Israelites were extremelv exasperated against the Benjamites for the slaughter they had made among them in the two former engagements —will go but a little way to excuse the crueltv of this execution. It is true, they had sworn that who-

JUDGES, XXI.

soever did not come up to Mizpeh, should be put to death: ch. 21. 5. but that, if it was a justifiable oath, vet extended only to the men of war, the rest were hot expected to come. Yet, (2.) It is easy to justify the hand of God in it; Benjamin had sinned against him, and God had threatened, that if they forgot him, they should/jerw// as the nationsXhiA were before them perished, Deut. 8. 20. who were all in this manner cut off. It is easy likewise to improve it for warning against the beginnings of sin, they are like the letting forth of water, therefore leave it off before it be meddled with, for we know not ivhat will be in the end thereof The eternal ruin of souls will be worse, and more fearful, than all these desolations of a tribe. This affair of Gibeah is twice spoken of by the prophet Hosea, as the beginning of the corruption of Israel, and a pattern to all that followed, ch. 9. 9. They have deeply corrupted themselves as in the days in Gibeah, and ch. 10. 9. Thou hast sinned from the days of Gibeah, and it is added, that the battle in Gibeah against the children of iniquity did not that is, did not at first, overtake them.

CHAP. XXI.

The ruins of the tribe of Benjamin we read of in the foregoing chapter; now here we have, I. The lamentation which Israel made over these ruins, v. 1 . . 4. 6, 15. II. The provision they made for the repair of them out of the six hundred men that escaped, for whom they procured wives, 1. Of the virgins of Jabesh-Gilead, when they destroyed that city for not sending to the general rendezvous, v. 5, 7.. 14. 2. Of the daughters of Shiloh, V. 16 . . 26. And so this melancholy story concludes.

N'

Mizpeh, saying, There shall not any of us give his daughter unto Benjamin to wife. 2. And the people came to the house of God, and abode there till even before God, and lifted up their voices, and wept sore ; 3. And said, O Lord God of Israel, why is this come to pass in Israel, that there should be to-day one tribe lacking in Israel ? 4. And it came to pass on the morrow, that the people rose early, and built there an altar, and offered burnt-offerings and peace-offerings. 5. And the children of Israel said, Who is there among all the tribes of Israel that came not up with the congregation unto the Lord ? For they had made a great oath concerning him that came not up to the Lord to Mizpeh, saying. He shall surely be put to death. 6. And the children of Israel repented them for Benjamin their brother, and said, There is one tribe cut off from Israel this day. 7. How shall we do for wives for them that remain, seeing we have sworn by the Lord, that we will not give them of our daughters 1o wives ? 8. And they said, What one is there of the tribes of Israel that came not up to Mizpeh to the Lord ? And, behold, there came none to the camp from Jabesh-gilead to the assembly. 9. For the people were numbered, and, behold, there were none of the inliabitants of Jabesh-gilead there 10. And the congregation sent

thither twelve thousand men of the valiant-est, and commanded them, saying, Go and smite the inhabitants of .Tabesh-gilead \\\\\\ the edge of the sword, with the women and the children. 11. And this is the thing that ye shall do, ye shall utterly destroy every male, and every woman that hath lain by mun. 12. And they found among the inhabitants of Jabesh-gilead four hundred yoiuig virgins, that had known no m*an by lying with any male: and they brought them unto I the camp to Shiloh, which is in tiie land of Canaan. 13. And the whole congregation sent some to speak to the children of Benjamin that iverc in the rock Rimmon. and to call peaceably unto them. 14. And Benjamin came again at that time ; and they gave them wives which they had saved alive of the women of Jabesh-gilead: and yet so they sufficed them not. 15. And the people repented them for Benjamin, because that the Lord had made a breach in the tribes of Israel.

We may observe, in these verses,

1. The ardent zeal which the Israelites had expressed against the wickedness of the men of Gibeah, as it was countenanced by the tribe of Benjamin. Occasion is here given to mention two instances of their zeal on this occasion, which we did not meet with before.

1 While the general convention of the states was gathering together, and was waiting for a full house before they would proceed, they bound themselves with the great execration, which they called the Cherum, utterly to destroy all those cities that should not send in their representatives and their quota of men upon this occasion; or, had sentenced them to that curse, who should thus refuse; (t'. 5.) for they would look upon such refusers, as having no indignation at the crime committed, no concern for the securing of the nation from God's judgments by the administration of justice, nor any regard to the authority of a common consent, by which they were summoned to meet.

2. When they were met, and had heard the cause, they made another solemn oath, that none of all the thousands of Israel, then present, nor any of those whom they represented, (not intending to bind their posterity,) should, if they could help it, marry a daughter to a Benjamite, v. 1. This was made an article of the war, not with any design to extirpate the tribe, but because in general they would treat them who were then actors and abettors of this villany, in all respects as they treated the devoted nations of Canaan, whom they were not only obliged to destroy, but with whom they were forbidden to marry; and because in particular, they judged them unworthy to match with a daughter of Israel, that had been so very barbarous and abusive to one of the tender sex, than which nothing could be done more liase and \ illanous, nor a more certain indication of a mind perfectly lost to all honour and virtue. We may suppose that the Lc-vite's sending the mangled pieces of his wife's bodv to the several tribes, helped very much to inspire them with all this fury, and much more than a barr narrative of the fact, though ever so well attested, would have done. So much does the eye affect the heart.

II. The deep concern which the Israelites din

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express fox the destruction of the Iribe of Benjamin when it was accomplished. The tide of their an ger at Benjamin's crime, did not nm so high and so strong before, but the tide of their grief for Benjamin's destruction, ran as high and as strong after. They repented for Berijamin their brother, v 6. 15. They did not repent of their zeal against the sin; there is a holy indignation against sin, the fruit of godly sorrow, which is to salvation, not to be repented of, 2 Cor. 7. 10, 11. But they repented of the sad consequences of what they had done, that they had carried the matter further than was either just or necessary; it had been enough to destroy all they found in arms, they needed not to have cut off the husbandmen and shepherds, the women and children. Note, 1. There may be over-doing in welldoing. Great care must be taken in the gosernment of our zeal, lest that which seemed supernatural in its causes, prove unnatural in its effects. That is no good divinity, which swallows up humanity. Many a war is ill ended which was well begun. 2. Even necessary justice is to be done with compassion. God does not punish with delight, nor should men. 3. Strong passions make work for repentance. What we say and do in a heat, our calmer thoughts commonly wish undone again. 4. In a civil war, (according to the usage of the Romans,) no victories ought to be celebrated with triumphs, l)ecause, whichsoever side gets, the community loses, as here there is a tribute cut off from Israel. What the better is the body for one member's crushing another?

Now, how did they express their concern.^

(1.) By their grief for the breach that was made; they came to the house of God, for thither they brought all their doubts, all their counsels, all their cares, and all their sorrows. There was to be heard on this occasion, not the voice of joy and praise, but only that of lamentation, and mourning, and woe. They lifted up. their voices and ivefit sore, {v. 2.) not so much for the forty thousand which they had lost, (those would not be so much missed out of eleven tribes,) but for the entire destruction of one whole tribe; for this was the complaint they poured out before God, {y. 3.) There is one tribe lacking. God had taken care of every tribe; their number twelve was that which they were known by; e^ery tribe had his station appointed in the camp, and his stone in the High Priest's breast-plate; every tribe had his blessing, both from Jacob and Moses, and it would be an intolerable reproach to them, if* they should drop any out of this illustrious jury, and lose one out of twelve; especially Benjamin, the youngest, who was particularly dear to Jacob their common ancestor, and whom all the rest ought to have been in a particular manner tender of. Benjamin is not; what then will become of Jacob? Benjamin become a Benoni; the son of the right hand, a son of sorrow! In this trouble they built an altur, not in competition, but in communion, with the appointed altar at the door of the tabernacle, which was not large enough to contain all the sacrifices they designed; for they offered burnt-offerings and peace-offerings, to give thanks for their victory, and also to atone for their own folly in the pursuit of it, and to implore the divine favour in their present strait. Every thing th ;t grieves us, should bring us to God.

(2.) By their amicable treaty with the poor distressed refugees that were hidden in the rock Rim-mon, to whom they sent an act of indemnity, assuring them, upon the public faith, that they would now no longer treat them as enemies, but receive them ns brethren, v. 13. The falling out of friends should thus be the renewing of friendship. Even those thit have sinned, if at length they repent, must be forgiven and comforted, 2 Cor. 2. 7.

f3.) By the care they took to provide wives for

them, that their tribe might be built up again, and the rums of it repaired. Had the men of Israel sought themselves, they would have been secretly

gleased with the extinguishing of the families o'i enjamin, because then the land allotted to them would escheat to the rest of the tribes, ob defectum sanguinis — Jor want of heirs, and be easily seized for want of occupants; but those have not the spirit of Israelites, who aim to raise themselves upon the ruins of their neighbouis. They were so far from any design of this kind, that all heads are at work to find out ways and means tor the rebuilding of this tribe. All the women and childien of Benjamin were slain; they had sworn not to marry their daughters to any of them; it was against the divine law that they should match with the Canaanites; to oblige them to that, would be, in effect, to bid them go serve other gods.

What must they do then for wives for them? While the poor distressed Benjamites that were hidden in the rock feared their brethren were contriving to ruin them, they were at the same time upon a project to prefer them; and it was this;

[1.] There was a piece of necessary justice to be done upon the city of Jabcsh-Gilead, which belonged to the tribe of Gad, on the other side Jordan. It was found, upon looking over the muster-roll, (which was taken, ch. 20. 2.) that none appeared from that city, upon the general summons, {v. 8, 9.) and it was then res. Ived, before it appeared who were absent, that whatever city of Israel should be guilty of such a contemjjt of the public authority and interest, that city should be an anathema; Ja-besh-Gilead lies under that severe sentence, which might by no means be dispensed with. They that had spared the Canaanites in niany places, who were devoted to destruction by the divine command, could not find in their hearts to spare their brethren that were devoted by their own curse. Why did they not now send men to root the Jebu-sites out of Jerusalem, to avoid whom the poor Le-vite had been forced to go to Gibeah? ch. 19. 11, 12. Men are commonly more zealous to support their own authority than God's. A detachment is therefore sent of twelve thousand men, to execute the sentence upon Jabesh-Gilead. Having found, that when the whole body of the army went against Gibeah, the people were thought too many for God to deliver them into their hands, on this expedition they sent but a few, v. 10. Their commission is, to put all to the sword, men, women, and children, (t'. 11.) according to that law, (Lev. 27. 29.) Hliatsoever is devoted of men, by those that have power to do it, shall surely be fiut to death.

[2. ] An expedient is from hence formed for providing the Benjamites with wives. When Moses sent the same number of men to avenge the Lord of Midian, the same orders were given, as here, that all married women should be slain with their husbands, as one with them, but that the virgins should be saved alive. Numb. 31. 17, 18. That precedent was suflRcient to support the distinction here made between a wife and virgin, t'. 11, 12. Four hundred virgins that were marriageable, were found in Jabesh-Gilead, and these were married to so many of the surviving Benjamites, v. 14. Their fathers were not present when the vow was made, not to marry with Benjamites, so that they were not under any colour of obligation by it; and besides, being a prey taken in war, they were at the disposal of the conquerors. Perhaps the alliance now contracted between Benjamin and Jabesh-Gilead, made Saul, who was a Benjamite, the more concerned for that place, (1 Sam. 11. 4.) though then inhabited by new families.

16. Then the elders of the congregation

JUDGES, XXI.

said, How shall we do for wives for them that remain, seeing the women are destroyed out of Benjamin? 17. And they said. There must be an inheritance for them that be escaped of Benjamin, that a tribe be not destroyed out of Israel. 18. Howbeit we may not give them wives of our daughters: for the children of Israel have sworn, saying, Cursed he he that giveth a wife to Benjamin. 19. Then they said, Behold, there is a feast of the Lord in Shiloh yearly, in a place which is on the north side of Beth-el, on the east side of the highway that goeth up from Beth-el to Shechem, and on the south of Lebonah. 20. Therefore they commanded the children of Benjamin, saying. Go and lie in wait in the vineyards; 21. And see, and, behold, if the daughters of Shiloh come out to dance in dances, then come ye out of the vineyards, and catch you every man his wife of the daughters of Shiloh, and go to the land of Benjamin. 22. And it shall be, when their fathers or their brethren come unto us to complain, that we will say unto them. Be favourable unto them for our sakes; because we reserved not to each man his wife in the war: for ye did not give unto them at this time, that ye should be guilty. 2.3. And the children of Benjamin did so, and took them wives according to their number, of them that danced, whom they caught: and they went and returned unto their inheritance, and repaired the cities, and dwelt in them: 24. And the children of Israel departed thence at that time, every man to his tribe, and to his family; and they went out from thence every man to his inheritance. 25. In those days there was no king in Israel: every man did that which was right in his own eyes.

We have here the method that was taken to provide the two hundred Benjamites that remained, with wives. And though the tribe was reduced to a small number, they were only in care to provide each man with one wife, not with more, under pretence of multiplying them the faster. They may not bestow their daughters upon them; but to save their oath, and yet marry some of their daughters to them, they put them into a way of taking them by surprise, and marrying them, which should be ratified by their parents' consent, ex post facto — afterward. The less consideration is used before the making of a vow, the more, commonly, there is need of after, for the keeping of it.

I. That which gave an opportunity for the doing of this, was, a public ball at Shiloh, in the fields, at which all the young ladies of that city, and the parts adjacent, that were so disposed, met to dance, in honour of a feast of the Lord then observed; probably the feast of tabernacles, {v. 19.) for that feast (Bishop Patrick says,) was the only season wherein the Jewisli virgins were allowed to dance; and that, not so much for their recreation, as to express their h'^ly joy, as David, when he danced before the ark: <jtherwisc, the present melancholy posture of public

affairs would have made dancing unseasonable, as Isa. 22. 12, 13. The dancing was very riiodest and chaste, it was not mixed dancing; no men danced with these daugliters of Shiloh, nor did any married women so far forget their gravity as to join with them. H()we\er, their dancing 'thus in public, made them an easy prey to those that had a design upon them. Whence, Bishop Hall obser\ es, that the ambushes of evil s/iirics carry away many souls from dancing (o a fearful des'olation.

II. The eiders of Israel gave authority to the Benjamites to do this, to lie in wait in ihe vineyards which surrounded the green they used to dance on, and, when they were in the midst of their sport, to come upon them, and catch every man a wife for himself, and carry them straight away to their own country, v. 20, 21. They knew that none of their own daughters would be there, so that they could not be said to give them, for they knew nothing of the matter. A sorry salvo is better than none, to save the breaking of an oath: it were much better to be cautious in making vows, that there be not occasion afterward, as there was here, to say before the angel, that it was an error. Here was a very preposterous way of match-making, when both the mutual affection of the young people and the consent of the parents must be presumed to come after; the case was extraordinary, and mav by no means be drawn into a precedent. Over-hasty marriages often occasion a leisurely repentance; and what comfort can be expected from a match made either by force or fraud? The virgins of Jabesh-Gilead were taken out of the midst of blood and slaughter, but these of Shiloh out of the midst of mirth and joy; the former had reason to be thankful that they had their lives for a prey, and the latter, it is to be hoped, had no cause to complain, after a while, when they found themselves matched, not to men of broken and desperate fortunes, as they seemed to be, who were lately fetched out of a cave, but to men of the best and largest estates in the nation, as they must needs be, when the lot of the whole tribe of Benjamin, which consisted of for^. ty-five thousand six hundred men, (Numb. 26. 41.) came to be divided again among six hundred, wlic had all by sur\ ivorship.

in. They undertook to pacify the fathers of these young women: as to the infringement of their paternal authrrity, they would easily forgive it, when they considered to what fair estates their daughters were matched, and what mothers in Israel they were likely to be; but the oath they were brund by, not to give their daughters to Benjamites, might perhaps stick with some of them, whose consciences were tender; yet as to that, this might satisfy them: 1. That the necessity was urgent, {v. 22.) We reserved not to each man his wife; now owning that they did ill to destroy all the women, and desiring • to atone for their too rigorous construction of their vow to destroy them, by the most favourable construction of their vow not to match with them. " And therefore, for our sakes, who were too severe, let them keep what they have got." For, 2. In strictness it was not a breach of their vow; they had sworn not to give them their daughters, but they had not sworn to fetch them back if they were forcibly taken. So that if there was any fault, the elders must be responsible, not the parents. And Quod fieri non deouit, factum valet — That which ought not to have been done, is yet valid when it is done. The thing was done, and is ratified only by connivance, according to the law, Numb. 30. 4.

Lastly, In the close of all, wc have, 1. The settling of the tribe of Benjamin again. The few that remained, returned to the inheritance of that tribe, V. 23. And soon after from among them sprang Ehud, who was famous in his generation, the second

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Judge of Israel, ch. 3. 15. 2. The disbanding and dispersing of the army of Israel, v. 24. They did not set up for a standing army, nor pretend to make any alterations or establishment in the goverament; but when the affair was over, for which they were called together, they cjuietly departed in God's peace, every man to his family. Public services

must not make us think ourselves above our own private affairs, and the duty of providing for our own house. 3. A repetition of the cause of these confusions, v. 25, Though God was their King, every man would be his own master, as if there was no king. Blessed be God for magistracy.

AN

EXPOSITION,

WXTH

PRACTICAL OBSERVATIONS,

UPON THE BOOK OF

RUTH.

This short history of the domestic affairs of one particular family, fitly follows the book of Judges, (the events related here, happening in the days of the Judges,) and fitly goes before the books of Samuel, because in the close it introduces David: yet the Jews, in their Bibles, separate it from both, and make it one of the five Megilloth, or Volumes, which they put together toward the latter end; in this order, Solomon's Song; Ruth, Lamentations, Ecclesiastes, and Esther. It is probable that Samuel was the penman of it. It relates, not miracles or laws, wars or victories, or the revolutions of states, but the afflictions first, and afterward the comfort, of Naomi; the conversion first, and afterward, the preferment, of Ruth. Many such exxnts have happened, which perhaps we may think as well worthy to be recorded. But these God saw fit to transmit the knowledge of to us; and even common historians think they have liberty to choose their subject. The design of this book is,

I. To lead to providence; to show us how conversant it is about our private concerns, and to teach us in them all to liave an eye to it, acknowledging God in all our ways, and in all e\ents that concern us. See 1 Sam. 2. 7. 8. Ps. 113. 7--9.

II. To lead to Christ, who descended from Ruth, and part of whose genealogy concludes the book, from whence it is fetched into Matth. 1. In the conversion of Ruth the Moabitess, and the bringing of her into the pedigree of the Messiah, we have a type of the calling of the Gentiles in due time into the fellowship rf Christ Jesus our Loi-d. The afflictions of Naomi and Ruth we have an account of, ch. 1. Instances of their industry and humility, ch. 2. The bringing of them into an alliance with Boaz, ch. 3. And their happy settlement thereby, ch. 4. And let us remember the scene is laid in Beth-lehcm, the city where our Redeemer was born.

RUTH, I.

CHAP. I.

In this chapter we have Naomi's afflictions. I. As a dis-tressed housekeeper, forced by famine to remove into the land of Moab, v. 1, 2. II. As a mournful widow and mother, bewailinff the death of her husband and her two sons, V. 3. .6. III. As a careful mother-in-law, desirous to be kind to her two daughters, but at a loss how to be so, when she returns to her own country, v. 6. .13. Or-pah she parts with in sorrow, v. 14. Ruth she takes with her in fear, v. 15. .18. IV. As a poor woman sent back to the place of her first settlement, to be supported by the kindness of her friends, v. 19. .22. All these things were nielancholy, and seemed against her, and yet all were working for good.

1. '^fOW it came to pass, in the days J3I when the judges ruled, that there was a famine in the land. And a certain man of Beth-lehem-judah went to sojourn in the country of Moab, he, and his wife, and his two sons. 2. And the name of the

man was Elimelech, and the name of his wife Naomi, and the name of his two sons Mahlon and Chilion, Ephrathifes of Beth-lehem-judah. And they came into the country of Moab, and continued there. 3. And Elimelech, Naomi's husband, died; and she was left, and her two sons. 4. And they took them wives of the women of Moab; the name of the one was Orpah, and the name of the other Ruth : and they dwelled there about ten years. 5. And Mahlon and Chilion died also both of them ; and the woman was left of her two sons and her husband.

The first words give all the date we have of this story. It was in tlie days when the Judges ruled, V. 1. not in those disorderly times when there was no king in Israel. But under which of the judges

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these things happened, we are not told, and the conjectures of the learned are very uncertain. It must be toward the beginning of the judges' time, for Boaz, who married Ruth, was born of Rahab, ■who received the spies in Joshua's time. Some think it was in the days of Eliud, others of Deborah; the learned Bishop Patrick inclines to think it was in the days of Gideon, beause in his days only we read of a famine by tlie Midianites' invasion, Judges 6. 3, 4. While the judges were ruling, some one city, and some another, Providence takes particular cognizmce of Beth-iehem, and has an eye to a King, to Messiah himself, who should descend from two Gentile mothers, Rahab and Ruth. Here is,

I. A famine in the land; in the land cf Canaan, that land Jlowing with milk and honey. This was one of the judgments which God had threatened to bring upon them for their sins, Lev. 26. 19, 20. He has many arrows in his quiver; in the days of the judges they were oppressed by their enemies; and when by that judgment they were not reformed, God tried this, for when he judges, he will overcome. When the land had rest, yet it had not plenty; even in Beth-lehem, which signifies the houne of bread, there was scarcity. A fruitful land is turned into barrenness, to correct and restrain the luxury and wantonness of them that dwell therein.

II. An account of one particular family distressed in the famine; it is that of Kkmelech. His name signifies my God a King; agreeable to the state of Israel when the judges ruled, for the Lord was their king; and comfortable to him and his family in their affliction, that God was their's, and that he reigns for ever. His wife was JVaomi, which signifies my amiable ov pleasant one. But his sons' names were Mahlon and Chilion, sickness and consumption, perhaps t)ecause weakly children, and not likely to be long-lived. Such are the productions of our pleasant things, weak and infirm, fading and dying.

III. The removal of this family from Beth-lehem, into the country of Moab, on the other side Jordan, for subsistence, because of the famine, v. 1, 2. It seems there was plenty in the country of Moab, when there was scarcity of bread in the land of Is-V .(1. Common gifts of providence are often bestowed in greater plenty upon those that are strangers to God, than upon those that know and worship him. Moab is at ease from his youth, while Israel is emptied from vessel to vessel; Jer. 48. 11. not because God loves Moabites better, but because they have their portion in this life. Thither Elim-elech goes, not to settle for ever, but to sojourn for a time, during the dearth, as Abraham, on the like occasion, went into Egypt, and Isaac into the land of the Philistines. Now here, 1. Elimelech's care to provide for his family, and his taking his wife and children with him, were, without doubt, commendable. If any provide not for his own, he hath denied the faith, 1 Tim. 5. 8. " When he was in his straits, he did not forsake his house, go seek his fortune himself, and leave his wife and children to shift for their own maintenance, but, as became a tender husband and a loving father, where he went, he took them with him, not as the ostrich. Job 39. 16. But, 2. I see not how his removal into the country of Moab, upon this occasion, could be justified. Abraham and Isaac were only sojourners in Canaan, and it was agreeable to their condi-tifm to remove; but the seed of Israel were now fixed, and ought not to remove into the territories of the heathen. What reason had Elimelech to go, more than any of his neighbours? If by any ill husbandry he had wasted his patrimony, and sold his land, or mortgaged it, (as it should seem, ch. 4. 3, 4.) which brought him into a more necessitous condition than others, the law of God had obliged his

neighbours to relieve him; (Lev. 25. 35.) but that was not his case, for he went out full, f. 21. By those who tarried at home, it appears the famine was not so extreme, but that there was sufficient to keep life and soul together; and his charge was but small, only two sons. But if he could not be content with the short allowance that his neighbcurs took up with, and in the day of famine could not be satisfied, unless he kept as plentiful a table as he had done formerly, if he could not live in hope that there would come years of plenty again in due tin^e, I or could not with patience wait for these years, it j was his fault, and he did by it dishonour God, and I the good land he had given them, weaken the hands ' of his brethren, witli whom he should have been I willing to take his lot, and set an ill example to j others. If all should do as he did, Canaan would be dispeopled. Note, It is an evidence of a discontented, distrustful, unstable spirit, to be weary ^f the place in which God hath set us, and to be for leaving it immediately, whenever we meet with any uneasiness or inconvenience in it. It is folly to thmk of escaping that cross which, being laid in our way, we ought to take up. It is our wisdom to make the best of that which is, for it is seldom that changing our place is mending it. Or if he would remove, why to the country of Moab? If he had made inquiry, it is probable he would have found plenty in some of the tribes of Israel, those, for instance, on the other side Jordan, that bordered on the land of Moab; if he had that zeal for God and his worsliip, and that affection for his brethren, which became an Israelite, he would not have persuaded himself so easily to go to sojourn amoig Moabites.

IV. The marriage of his two sons to two of the daughters of Moab after his death, v. 4. All agree that this was ill done; the Chaldee says, Thei/ transgressed the decree of the word rfthe Lord, in taking strange wives. If they would not stay unmarried till their return to the land of Israel, thev were not so far off but that they might ha\ e fetched them wives from thence. Little did Elimelech think, when he went to sojourn in Moab, that ever his sons should thus join in affinity with Moabites. But those that bring young people into bad acqu iint-ance, and take them out of the way of public ordinances, though they may think them well-principled, and armed against temptation, know not wh;'t they do, nor what will be the end thereof. It df es net appear that the women they married, were proselyted to the Jewish religion, for Oi-pah is said to return te her gods, v. 15. the gods of M.^ab w(-re her's still. It is a groundless tradition of*the Jews, that Ruth was the daughter of Eglon king of Moab, yet the Chaldee paraphrast inserts it; but this and their other tradition, which he inserts likewise, cannot agree that Boaz, who married Ruth, was this same with Ibzan who jude:ed Israel two hundrorl years after Eglon's death, Judg. 12.

V. The death of Elimelech and his two sons, and the disconsolate condition Naomi was thcrel)y reduced to. Her husband died, i'. 3. and her two sons, V. 5. s(X)n after their marriage; and the Chaldee says. Their days were shortened, because they transgressed the law in marrying strange wives. See here, 1. That wherever we go, we cannot cut-run death, whose fatal arrows fly in all places. 2. That we cannot expect to prosper when we m out of the way of our duty. He that vjill save his life by any indirect courses shall lose it. 3. That death, when it comes into a familv, often makes breach upon breach. One is taken awav, to prepare another to follow soon after; one is taken away, and that affliction is not duly improved, ^nid therefore God sends another of the same kind. When Naomi had lost her husband, she took so

RUTH, I.

much the more complacency, and put so much the more confidence, in her sons; under the shadow of those survising comforts, she thinks she shall live among the heathen; and exceedingly glad she was of these gourds, but, behold, they wither presently, green and growing iifi in the morning, cut down and dried up. before night; buried soon alter they were married, for neither of them left any children. So uncertain and transient are all our enjoyments here. It is therefore our wisdom to make sure of those comforts that will be made sure, and which death cannot rob us of. But how desolate was the condition, and how disconsolate the spirit, of poor Naomi, when the woman was left of her two sons, and her husband! When these two things come ufi-on her in a moment, come upon her in their perfection, by whom shall she be comforted? Loss of children and widowhood! Isa. 47. 9.—51. 19. It is God alone who has wherewithal to comfort those that are cast down.

6. Then she arose, with her daughters-in-law, that she might return from the country of Moab: for she had heard in the country of Moab how that the Lord had visited his people in giving them bread. 7. Wherefore she went forth out of the place where she was, and her two daughters-in-law with her: and they went on the way to return unto the land of .Judah. 8. And Naomi said unto her two daughters-in-law. Go, return each to her mother's house : the Lord deal kindly with you, as ye have dealt with the dead, and with me. 9. The Lord grant you that ye may find rest, each of you in the house of her husband. Then she kissed them: and they lifted up their voice and wept. 10. And they said unto her. Surely we will return with thee unto thy people. 11. And Naomi said, Turn again, my daughters, why will you go with me ? are there yet any more sons in my womb, that they may be your husbands ? 12. Turn again, my daughters, go your loay ; for I am too old to have a husband. If I should say, I have hope, if I should have a husband also to-night, and should also bear sons; 13. Would ye tarry for tliem till tlipy were grown ? would ye stay for them from having husbands ? nay, my daughters ; for it grieveth me nmch, for your sakes, that the hand of the Lord is gone out against me. 14. And they lifted up their voice, and wept again: and Orpah kissed her mother-in-law, but Ruth clave imto her. 15. And she said. Behold, thy sister-in-law is gone back unto her people, and unto her gods : return thou after thy sister-in-law. 16. And Ruth said. Entreat me not to leave thee, or to return from following after thee : for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall he my people, and thv God my God. 17. Where thou diest will I die, and there will I be buried : the

LjOrd do so to me, and more also, if anght but death part thee and me. 18. When slie saw that she was steadfastly minded to go with her, then she left speaking unto her.

See here,

I. The good affection Naomi bore to the land of Israel, v. 6. Though she could not stay in it while the famine lasted, she would not stay out of it when the famine ceased; though the country of Moab had afforded her shelter, and supply in time of need, yet she did not intend it should be her rest for ever, iio land should be that but tlie holy land, in which tlie sanctuary of God was, of which he had said, This is jny nst for ever. Observe,

1. God, at last, returned in mercy to his people; for tliough he contended long, he will not contend always. As the judgment of oppression, under which they often groaned in the time of the judges, stil! came to an end, after a while, when God had raised them up a deli\ erer; so here, the judgment of famine: at length God graciously visited his people in giving them bread. Plenty is God's gift, and it is his vis tation which, by bread, the staff of life, holds oiir souls in Ife. Though this mercy be the more striking when it comes after famine, yet if we have constantly enjoyed it, and never knew what famine meant, we are not to think it the less valuable.

2. Naomi then returned, in duty to her people. She had often inquired of their state, what harvest they had, and how the markets went, and still the tidings were discouraging; but like the prophet's servant, who, ha\ ing looked seven times and seen no sign of rain, at length discerned a cloud, no bigger than a man's hand, which soon overspread the heavens; so Naomi, at last, has good news brought her of plenty in Beth-lehem, and then she can think of no other than returning thither again. Her new alliances in the country of Moab could not make her forget her relation to the land of Israel. Note. Though there be a reason for our being in bad places, yet when the reason ceases, we must bv no means continue in them. Forced absence from (iod's ordinances, and forced presence with wicked people, are great afflictions, but when the force ceases, and it is continued of choice, then it becomes a great sin. It should seem, she began to think of returning immediately upon the death of her two sons: (1.) Because she looked upon that affliction to be a judgment upon her family for lingering in the country of Moab: and hearing this to be the voice of the rod, and of him that appointed it, she obeys and returns. Had she returned upon the death of her husband, perhaps she might have saved the life of her sons; but when God judgeth, he will overcome, and if one affliction prevail not to awaken us to a sight and sense of sin and duty, another shall. When death comes into a family, it ought to be improved for the reforming of what is amiss in the family: when relations are taken away from us, we are put upon inquiry, whether, in some instance or other, we are not out of the way of our duty, that we may return to it. God calls our sins to remembrance when he stays a son, 1 Kings 17. 18. And if he thus hedge up our wav with thorns, it is that he may oblige us to say, We will go and return to our first Husband, as Naomi here to her country, Hos. 2. 7. (2.) Because the lan-l of Moab was now become a melancholy place to her. It is with little pleasure that she can breathe in that air in which her husband and sons had expired; or g^^ on that ground in which they lay buried ont of her sight, but not out of her thoughts; now she will go to Canaan again. Thus God takes away from us the comforts we stay ourselves too much upon, and

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solace ourselves too much in, here in the land of our sojourning, that we nva.y think more of our home in the other world, and by faith and hope may hasten towards it. Earth is imbittered to us, that heaven may be endeared.

II. The good affection which her daughters-in-law, and one of them especially, bore to her, and her generous return of their good affection.

1. They were both so kind as to accompany her, some part of the way at least, when she returned toward the land of Judah. Her two daughters-in-law did not go about to persuade her to continue in the land of Moab, but if she was resolved to go home, would pay her all possible civility and respect at parting; and this was one instance of it, they would bring her on her way, at least, to the utmost limits of their country, and help to carry her luggage as far as they went, for it does not appear she had any servant to attend her, v. 7. By this we see both that Naomi, as became an Israelite, had been very kind and obliging to them, and had won t.heir love, in which she is an example to all mothers-in-law; and that Orpah and Ruth had a just sense o£ her kindness, for they were willing to return ilAius far. It was a sign they had dwelt to-getheiWn unity, though (hey were dead, by whom the relationship between them came. Though they retained an affection to the gods of Moab, {v. 15.) and Naomi was still faithful to the God of Israel, yet that was no hinderance to either side from love and kindness, and all the good offices that the relation required. Mothers-in-law and daughters-in-law are too often at variance, (Matth. 10. 35.) and therefoi-e it is the more commendable if they live in love; let all in that relation aim at the praise of doing so.

2. When they had gone a little way with her, Naomi, with a gi'eat deal of affection, urged them to go back; (x^. 8, 9.) Return each to her vnother's house. When they were dislodged by a sad providence from the house of their husbands, it was a mercy to them that they had their parents yet living, that they had their houses to go to, where they might be welcome and easy, and were not turned out to the wide world. Naomi suggests that their own mothers would be more agreeable to them than a mother-in-law, especially when their own mothers had houses, and their mother-in-law was not sure she had a place to lay her head in, which she could call her own.

She dismisses them, (1.) With commendation: that is a debt owing to those who had conducted themselves well in any relation, they ought to have the praise of it. Ye hai>e dealt kindly with the dead and with me; that is, "Ye were good wives to your husbands that are gone, and have been good daughters to me; and not wanting to your duty in either relation. Note, When we and our relations are parting, by death or otherwise, it is very comfoita-ble, if we have both their testimony, and the testimony of our own consciences for us, that while we were together, we carefully endeavour to do our duty in the relation. This will help to allay the bitterness of parting; and while we are together we should labour so to conduct ourselves, as that when we part, we may not have cause to reflect with regret upon our miscarriages in the relation. (2.) With firayer. It is very proper for friends, when they part, to part with prayer. She sends them home with her blessing; and the blessing of a mother-in-law is not to be slighted. In this blessing she twice mentions the name Jehovah, Israel's God, and the only true God; that she might direct her daughters to look up to him as the only Fountain of all good. To him she prays in general, that he would recompense to them the kindness they had showed to her and her's. It may be expected and

Vol. il— e D

prayed for in faith, that Goa will deal kindly witli those that have dealt kindly with their relations, He that watereth, nhall be watered also himself; and, in particular, that they might be happy in marrying again; The Lord grant that ye may find rest, each of you in the house of her hu!<band. Note, [1. ] It is very fit, that according to the apostle's direction, (1 Tim. 5. 14.) the younger women, and he speaks there of young widows, should marry, beai children, and guide the house. And it is a pity that those who have approved themselves good wives, should not again be blessed with good husbands, especially those that, like these widows, have no children. [2.] The married state is a state of rest, such rest as this world affords, rest in the house of a husband, more than can be expected in the house of a mother, or a mother-in-law. [3.] This rest is God's gift. If any content and satisfaction be found in our outward condition, God must be acknowledged in it. There are those that are unequally yoked, that find little rest even in the house of a husband. Their affliction ought to make those the more thankful, to whom the relation is comfortable; yet let God be the Rest of the soul, and no perfect rest thought of on this side heaven. (3.) She dismissed them with great affection; she kissed them; wished she had somewhat better to give them, but silver and gold she has none. However this parting kiss shall be the seal of such a true friendship, (as though she never see them more) she will, while she lives, retain the pleasing remembrance of. If relations must part, let them thus part in love, that they may (if they never meet again in this world) meet in the world of everlasting love.

3. The two young widows could not think of parting with their good mothei'-in-law, so much had the good conversation of that pious Israelite won upon them; they not only lifted up their voice and wept, as loath to part, but they professed a resolution to adhere to her; {-v. 10.) " Surely we will return with thee unto thy peofile, and take our lot with thee." It is a rare instance of affection to a mother-in-law, and an evidence that they had, for her sake, conceived a good opinion of the people of Israel. Even Orpah, who afterward went back to her gods, now seemed resolved to go forward with Naomi. The sad ceremony of parting, and the tears shed on that occasion, drew from her this protestation, but it did not hold. Strong passions, without a settled judgment, commonly produce weak resolutions.

4. Naomi sets herself to dissuade them from going along with her, f. 11..13. If she had had any sons in Canaan, or any near kinsmen, whom she could have expected to marry the widows, to raise up. seed to them that were gone, and to redeem the mortgaged estate of the family, it might have been some encouragement to them to hope for a comfortable settlement at Beth-lehem. But she had no sons, nor could she think of any near kinsman, likely to do the kinsman's part, and therefore argues that she was never likely to have any sons to be husbands for them, for she was too old to have a husband; it became her age to think of dying and going out of the world, not of marrying and begin ning the world again. Or, if she had a husband, she could not expect to have children, nor if she had sons, could she think that these young widows would stay unmarried, till her sons that should be yet born, would grow up to be marriageable. Yet this was not all, she could not only not propose to herself to marry them like themselves, but she knew not how to maintain them like themselves. The greatest grievance of that poor condition to which she was reduced, was, that she was not in a capacity to do for them as she would. It grievetk me more for your sakes, than for my own, that

RUTH, f.

the hand of the Lord is gone out against me. Observe, (1.) She judges Aerse//" chiefly aimed at in the affliction: that God's quarrel was principally with her, " The hand of the Lord is gone out ar^ainst me'. I am the sinner, it is with me that God has a controversy, it is with me that he is contending, I take it to myself." This will become us when we are under affliction; though muny others share in the trouble, yet we must hear the voice of the rod, as if it spoke only against us, and to us, not billeting the rebukes of it at other pe( pie's houses, but taking them to ourselves. (2.) She laments most the trouble that redounded to them from it. She was the sinner, but they were the sufferers. It grievcth me much for your sakes. A gracious generous spirit can better bear its own burthen, than it can bear to see it a grievance to others, or others drawn any ways into trouble by it. Naomi could more easily want herself, than see her daughters want. •' Therefore turn again, my daughters, for alas, I am in no capacity to do you any kindness."

But did Naomi do well, thus to discourage her daughters from going with her, when, by taking them with her, she might save them from the idolatry of Moab, and bring them to the faith and worship of the God of Israel? Naomi, no doubt desired to do that. But, [1.] If they did come with her, she would not have them to come upon her account; those that take upon them a profession of religion, only in complaisance to their relations, to oblige their friends, or for the sake of company, will be converts of small value and of short continuance. [2.] If they did come with her, she would have them to make it their deliberate choice, and to sit down first and count the cost, as it concerns those to do, that may take up a pi'c fession of religion. It is good for us to be told the worst; our Saviour took this course with him who, in the heat of zeal, spoke that bold word. Master, I will follow thee whithersoever thou goest; " Come,, come," says Christ, " canst thou fare as I fare? The Son of man has not where to lay his head; know that, and then consider whether thou canst find in thy heart to take thy lot with me," Matth. 8. 19, 20. Thus Naomi deals with her daughters-in-law. Thoughts ripened into resf^lves by serious consideration, are likely to be kept always in the imagination of the heart; whereas what is soon ripe, is soon rotten.

5. Orpah was easily persuaded to yield to her own coriupt inclination, and to go back to her country, her kindred, and her father's house, now when she stood fair for an eflFectual call from it. They both lifted up their voices and wept again, {y. 14.) being much affected with the tender things that Naomi had said; but it had a different effect upon them; to Orpah it was a savour of death unto death; the representation Naomi had made of the inconveniences they must count upon, if they went forward to Canaan, sent her back to the country of Moab, and served her as an excuse for her apostasy. But, on the contrary, it strengthened Ruth's resolution, and her good affection to Naomi, with whose wisdom and goodness she was never so charmed, as she was upon this occasion; thus to her it was a savour of life unto life. 1. Orfiah kissed her mother-n-law; that is, took an affectionate leave of her, bid her farewell for ever, without any purpose to follow her hereafter as he that said he would follow Christ, when he had buried his father, or bidden them farewell that were at home. Orjjah's kiss showed she had an affection for Naomi, and was loath to part from her; yet she did not lo\ e her well enough to leave her country for her sake. Thus, many have a value and affection for Christ, and yet come short of salvation by him, because •they cannot find in their hearts to forsake other

things for him. They love him, and yet leave him, because they do not love him enough, but love other things better. Thus the young man that went away from Christ, went away sorrowful. Matt. 19. 22. But, (2.) huth clave unto her. Whether, when she came from home, she was resolved to go forward with her or no, does not appear; perhaps she was before detei'mined what to do, cut of a sincere affection to the God of Israel, and to his law, of which, by the good instructions of Naomi, she had some knowledge.

6. Naomi persuades Ruth to go back, urging, as a further inducement, her sister's example; x\ 15,

i Thy sister-in-law is gone back to her people, and therefore of course gone back to her gods; for whatever she might have done while she lived with her mother-in-law, it would be next to impossible for her to show any respect to the God of Israel, when she went to live among the worshippers of Che-mosh. Those that forsake the communion of saints, and return to the people of Moab, will certainly break off their communion with God. and embrace the idols of Moab. Now, return thou, after thy sister; that is, "If e\er thou wilt return, return now. This is the greatest trial of thy Qj^stancy; stand this trial, and thou art mine for evei*' Such offences as that of Orpah's revolt, must needs come, that they which are perfect and sincere, may be made manifest, as Ruth was upc n this occasion.

7. Ruth puts an end to the debate, by a most solemn prcfession of her immo\eable resolution never to forsake her, nor to return to her own country and her old relations again, x'. 16, 17. Nothing could be said more fine, more brave, than this; she seems to have had another spirit, and another speech, now that her sister was gone, and it i's an instance of the grace of God, inclining the soul to the resolute choice of the better part. Draw me thus, and we will run after thee. Her motlier's dissuasions make her the more resolute; as when Joshua said to the people. Ye cannot serine the Lord, they said it with the more vehemence, -A'cv, but we will.

1. She begs of her mother-in-law to say no more against her going, " Entreat me not to .leave thte, or to return from following after thee; for all thy entreaties now cannot shake that resolution which thy instructions formerly have wrought in me; and therefore let me hear no more of them." Note, It is a great \ exation and uneasiness to those that are resolved for God and religion, to be tempted and solicited to alter their resolution. They that would not think of it, would not hear of it. Entreat me not. The margin reads it. Be not against me. Note, We are to reckon those against us, and really our enemies, that would hinder us in rur way to the heavenly Canaan. Our relations they may be, but they cannot be our friends, that would dissuade us from, and discourage us in the service of God, and the work of religion.

2. She is very particular in her resolution to cleave to her, and never to forsake her; and she speaks the language of one resolved for God and heaven. She is so in love, not with her mother's beauty, or riches, or gaiety, (all those were withered and gone,) but with her wisdom, and virtue, and grace, which remained with her, even in her present poor and melancholy condition, that she resolves to cleave to her. [1.] She will travel with her; " Whither thou goest twill go, though to a country I never saw, and which I have been trained up in a low and ill opinion of; though far from my own country, yet with thee every road shall be pleasant." [2.] She will dwell with her; " Where thou lodgest I will lodge, though it be in a cottage, nay, though it be no better a lodging than Jacob had, when he had the stones for his pillow. WHere thou

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settest up thy staff, I will set up mine, be it where It will." (3.) She will twist interests with her, Thy fieofile aliall be my fieofile. From Naomi's character she concludes certainly, that that great nation was a wise and an understanding people; she judges of them all by her good mother, who, wherever she went, was a credit to her country, (as all those should study to be, who profess relation to the better country, that is, the heavenly,) and therefore she will think herself happy if she may be reckoned one of them. " Thy people shall be mine to associate with, or to be comfortable to, and to be concerned for." (4.) She will join in religion with her; thus she aetermined to be her's, usglie ad aras — to the very altars, " Thy God shall be ?ny God, and farewell to all the gods of Moab, which are vanity and a lie. I will adore the God of Israel, the only living and true God, trust in him alone, serve him, and in every thing be ruled by him; this is to take the Lord for our God. (5.) She will gladly die in the same bed. Where thou diest will I die: she takes it for granted they must both die, and that, in all probability, Naomi, as the elder, would die first, and resolves to continue in the same house, if it might be, till her days also were fulfilled; intimating likewise a desire to partake of her happiness in death; she wishes to die in the same place, in token of her dying after the same manner, " Let me die the death of righteous Naomi, and let my last end be like hers." (6.) She will desire to be buried in the same grave, and to lay her bones by her's; There will I be buried; not desiring to have so much as her dead body carried back to the country of Moab, in token of any remaining kindness for it; but Naomi and she having joined souls, she desires they may mingle dust, in hopes of rising together, and being together for ever in the otlier world.

3. She backs her resolution to adhere to Naomi with a solemn oath; The Lord do so to me, and more also, (which was an ancient form of imprecation,) if aught but death fiart thee and me. An oath for confirmation was an end of this strife, and would leave a lasting obligation upon her, never to forsake that good way she was now making choice of. (1.) It is implied that death would separate l)etween them for a time. She could promise to die, and be buried in the same place, but not at the same time: it might so happen, that she might die first, and that would part them. Note, Death parts those whom nothing else will part. A dying hour is a parting hour, and should be so thought of by us, and prepared for. (2.) It is resolved that nothing else should part them; not any kindness from her own f imily and people, nor any hcijoe of preferment among them; nor any unkindness from Israel, nor the fear of p^^•erty and disgrace among them. " No, ] will never leave thee."

Now this is a pattern of a resolute convert to God and religion; thus must we be at a point. First, We must take the Lord for our God. '* This God h my God for ever and ever: I have avouched him for mine." Secondly, When we t \kc God for our God, we must take his people for our people in all conditions; though they be a poor despised people, vet, if they be his, they must be our's. Thirdly, Having cast in our lot among them, we must be willing to take our lot with them, and to fare as they fare. We must submit to the same yoke, and draw in it faithfully; take up the same cross, and carry it cheerfully; go where God would have us to go, though it should be into banishment, and to lodge where he would have us to lodge, though it be in a prison; die where he will have us to die, and lay our bnnes in the graves of the vfiright, who enter into peace, and rest in their beds, though they be but the graves of the commm fieofile. Fourth-

ly, We must resoh e to continue and persevere, and herein our adherence to Christ must be closer than that of Ruth to Naomi; she resolved that nothing but death should separate them; but we must resolve that death itself shall not separate us from our happiness in Christ, and then we may be sure that death itself shall not separate us from our happiness in Christ. Fifthly, We nmst bind our souls with a bond never to break these pious resolutions, and swear unto the Lord that we will cleave to him. Fast bind, fast find. He that means honestly, does not start at assui'ances.

Lastly, Naomi was hereby silenced, v. 18. When she saw thai Ruth was steadfastly minded to go with her, (which was the very thing she aimed at in all that she had said, to make her of a steadfast mind in going with her,) when she saw that she had gained her point, she was well satisfied, and left ^speaking to her. She could desire no more than that solemn protestation which Ruth had just now made. See the power of resolution, how it puts temptation to silence. Those that are unresolved, and go in religious ways without a steadfast mind, tempt the tempter, aiid stand like a door half open, which invites a thief; but resolution shuts and bolts the door, resists the Devil, and forces him to flee.

The Chaldee paraphrase thus relates the debate between Naomi and Ruth. Ruth said. Entreat me not to leave thee, for / will be a firoselyte; Naomi said. We are commanded to keep sabbaths, and good days, on which we may not travel above a thousand cubits; (a Sabbath-day's journey;) ff^//, says Ruth, whither thou goest, I will go. Naomi said, We are commanded not to tarry all night with Gentiles; Well, says Ruth, where thou lodgest, I will lodge. Naomi said, We are commanded to keefi six hundred and thirteen precepts; Well, says Ruth, whatever thy people keep, I will keep, for they shall be my people. Naomi said. We are forbidden to worship any strange god; Well, says Ruth, thy God shall be my God. Naomi said, We have four sorts of deaths for malefactors, stoning, burning, strangling, and slaying with the sword; Well, says Ruth, where thou diest, I will die. We have, said Naomi, houses of sepulchre; And there, said Ruth, will I be buried.

19. So they two went until they came to Beth-lehem. And it came to pass, when they were come to Beth-lehem, that all the city was moved about them; and they said, Is this Naomi 1 20. And she said unto them, Call me not Naomi, call me Mara : for the Almighty iiath dealt very bitterly with me. 21. I went out full, and the Lord hath brought me home again empty: why then call ye me Naomi, seeing the Lord hath testified against me, and the Almighty hath afflicted me ? 22. So Naomi returned, and Ruth the Moabitess, her daughter-in-law, with her, which returned out of the country of Moab : and they came to Beth-lehem in the beginning of barley-harvest.

Naomi and Ruth, after many a weary step, (the fatigue of the journey, we may suppose, being somewhat relieved by the good instructions Naon.i ga\ e to her proselyte, and the good discourse the}' had togetlier,) came at last to Beth-lehem. And they came very seasonably, in the beginning of tht

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barlry harvest, which was the first of their harvests, that of wheat following after. Now Naomi's own eves might convince her of the tinith of what she had heard in the country of Moab, that the Lord had visited his people in giving them bread, and Ruth might see this good land in its best state; and now they had opportunity to provide for winter. Our times are in (jod's hands; both the events, and the time of them. Notice is here taken,

I. Of the discomposure of the neighbours upon this occasion; (v. 19.) ^11 the city was moved about them. Her old acquaintance gathered about her, to inquire concerning her state, and to bid her welcome to Beth-leheni again. Or perhaps, they were moved about her, lest she should be a charge to the town, she looked so bare. By tliis it appears that she had formerly lived respectably, else there had not been so much notice taken of her. If those that have been in a high and prosperous condition, break, or fall into poverty or disgrace, their fall is the more remarkable, and they said. Is this JVao-mi? The woman of the city said it, for the word is feminine. They with whom she had formerly been intimate were surprised to see her in tliis condition; she was so much broken and altered with her afflictions, that they could scarcely believe their own eyes, or think that this was the same person whom they had formei'ly seen, so fresh and fair, and gay; Is this JVaomi? So unlike is the rose, when it is withered, to what it was when it was blooming. What a poor figure does Naomi make now, compared with what she made in her prosperity! If any asked this question in contempt, upbraiding her with her miseries, (" Is this she that could not be content to fare as her neighbours did, but must ramble to a strange country? See what she has got by it!") their temper was very base and sordid: nothing more barbarous than to triumph over those that are fallen. But we may suppose that the generality asked it in compassion and commiseration; " Is this she that lived so plentifully, and kept so good a house, and was so charitable to the poor? How is the gold become dim!" They that had seen the magnificence of the first temple, wept, when they saw the meanness of the second; so these here. Note, Afflictions will make great and surprising changes in a little time. When we see how sickness and old age alter people, change their countenance and temper, we may think of what the Beth-lehemites said. Is this JVaomi? One would not take it to be the same person. God, by his grace, fits us for all such changes, especially the great change!

II. Of the composure of Naomi's spirit. If some upbraided her with her poverty, she was not moved against them, as she would have been, if she had been poor and pi'oud; but, with a great deal of pious patience, bore that and all the other melancholy effects of her affliction; {v. 20, 21.) Call me not JVaomi, call me Mara, isfc. '• JVaomi signifies pleasant or amiable; but all my pleasant things are laid waste; call me Mara, bitter, or bitterness, for I am now a woman of a sorrowful spirit." Thus does she bring her mind to her condition, which we all ought to do, when our condition is not in every thing to our mind. Observe,

1. The change of her state, and how that is described, with a pious regard to the divine providence, and without any passionate murmurings or complaints. (1.) It was a very sad and melancholy change. She went out full; so she thought herself when she had her husband with her, and two sons. Much of the fulness of our comfort in this world arises from agreeable relations. But she now cayne home again empty, a widow, and childless, and, probably, had sold her goods, and of all the effects she took with her, brought home no

more than the clothes on her back. So uncertain is all that which we call fulness in the creature, 1 Sam. 2. 5. Even in the fulness of that sufficiency we may be in straits. But there is a fulness, a spiritual and divine fulness, which we can never be emptied of; a good part which shall not be taken from those that have it. (2.) She acknowledges the hand of God, his mighty hand, in the afflicf.on. " It is the Lord that has brought me home again empty; it is the Almighty that has afflicted me." Note, Nothing conduces more to satisfv a gracious soul under an affliction, than the consideration of the hand of God in it. It is the Lord, 1 Sum. 3. 18. Job 1. 21. Especially to consider, that he who afflicts us, is Shaddai, the Almighty, with whom it is folly to contend, and to whom it is our-duty and interest to submit. It is that name of God by which he enters into covenant with his people, / am God Almighty, God All-sufficient, Gen. 17. 1. He afflicts as a God in covenant, and his all-sufficiency may be our support and supply under all our afflictions. He that empties us of the creature, knows how to fill us with himself. (3.) She speaks very feelingly of the impression which the affliction had made upon her; He has dealt very bitterly with me. The cup of affliction is a bitter cup; and e\ en that which afterward yields the peaceable fruit of righteousness, yet for the present, is not joyous, but grievous, Heb. 12. 11. Job complains, Thou writest bitter things against me. Job. 13. 26. (4.) She owns the affliction to come from God as a contro\ersy; The Lord hath testified against me. Note, When God corrects us, he testifies against us, and contends with us, (Job 10. 17.) intimating that he is displeased with us. Every rod has a voice, tht voice of a witness.

2. The compliance of her spirit with this changt. " Call me not JVaomi, for I am no more pleasant, either to myself or to my friends, but call me Mara, a name more agreeable to my present state." Many that are debased and impoverished, yet affect to be called by the empty names and titles of honour they have formerly enjoyed. Naomi did not so; her humility regards not a glorious name in a dejected state; if God deal bitterly with her, she accommodates herself to the dispensation, and is willing to be called Mara, bitter. Note, It well becomes us to have our hearts humbled under humbling providences. When our condition is brought down, our spirits should be brought down with it. And then our troubles are sanctified to us, when we thus comport with them; for it is not an affliction in itself, but an affliction rightly borne, that does us good. Perdidisti tot mala, si nondum misera esse didicisti—So many calamities have been lost upon you, if you have not yet learned how to suffer. Sen. ad Helv. Tribulation works patience.

CHAP. n.

There is scarcely any chapter in all the sacred history, that stoops so low as this to take cognizance of so mean a person as Ruth, a poor Moabitish widow, so mean an action as her gleaning- corn in a neighbour's field, and the minute circumstances thereof. But all this was in order to her being grafted into the line of Christ, and taken in among his ancestors, that she misrht be a figure of the espousals of the Gentile church to Christ, Isa. 54.

I. And this makes the story remarkable; and many of the passages of it are instructive, and very inriproveable. Here is, I. Ruth's humility and industry in gleaning corn. Providence directing her to Boaz's field, v. 1..3.

II. The great favour which Boaz showed to her in many instances, v. 4.. 16. III. The return of Ruth to her mother-in-law, v. 18.. 23.

1. A ND Naomi had a kinsman of her

/jL liusband's, a mighty man of wealth,

of thr* family of Elimelech; and his name

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was Boaz. 2. And Ruth the Moabitess said unto Naomi, Let me now go to the field, and glean ears of com after him in whose sight 1 shall find grace. And she said unto her, Go, my daughter. 3. And she went, and came, and gleaned in the field after the reapers: and her hap was to light on a part of the field belongiiig unto Boaz, who ims of the kindred of Elimelech.

Naomi had now gained a settlement in Bethlehem among her old friends; and here we have an account,

I. Of her rich kinsman, Boaz, a mighty jnan of wealt/i, V. 1. The Chaldee reads it, 7nighty in the law; If he was both, it was a most rare and excellent conjunction, to be mighty in wealth, and mighty in the scriptures too; those that are so, are mighty indeed. He was grandson of Nahshon, that was prince of the tribe of Judah in the wilderness, and son of Salmon, probably a younger son, by Rahab, the harlot of Jericho; he carries might in his name, Boaz, in him is strength; and he was of the family of Elimelech, that family which was now reduced and brought so low. Observe, 1. Boaz, though a rich and a great man, had poor relations; every branch of the tree is not a top branch. Let not those that are great in the world, be ashamed to own their kindred that are mean and despised, lest they be found therein proud, scornful, and unnatural. 2. Naomi, though a poor contemptible widow, had rich relations, whom yet she neither boasted of, nor was burthensome to, nor expected any thing from, when she was returning to Beth-lehem in distress. Those that have rich relations, while they themselves are poor, ought to know that it is the wise providence of God that makes the difference, (in which we ought to acquiesce,) and that to be proud of our relation to such, is a great sin, and to trust to it, is great folly.

II. Of her poor daughter-in-law, Ruth. 1. Her condition was very low and poor; which was a great trial to the faith and constancy of a young proselyte. The Beth-lehemites had done well, if they had invited Naomi and her daughter-in-law first to one good house, and then to another; (it would have been a great support to an aged widow, and a great encouragement to a new convert;) but, instead of tasting the dainties of Canaan, they have no way of getting necessary food, but by gleaning com; and otherwise, for aught that appears, they might have starved. NotCj God has chosen the poor of this world; and poor they are like to be, for though God has chosen them, commonly men overlook them. 2. Her character, in this condition, was very good; v, 2, She said to A''aomi, not, "Let me now go to the land of Moab again, for there is no living here; here there is want, but in 7ny father's house there is bread enough :" no, she is not mindful of the country from which she came out, otherwise she had now a fair occasion to return; the God of Isi-ael shall be her God, and though he slay her, yet will she trust in him and never forsake him. But her request is, Let me go to the field and glean ears of com. Those that are well born, and have been well brought up, know not what straits they may be reduced to, nor what mean employments they may be obliged to get their bread by. Lam. 4. 5. When the case is thus melancholy, let Ruth be remembered, who is a great example.

1. Of humility; when providence had made her poor, she did not say, " To glean, which is in effect to beg, I am ashamed;" but cheerfully stoops to the meanness of her circumstances, and accommodates nerself to her lot. High spirits can more easily

starve than stoop; Ruth was none of those. She does not tell her mother she was never brought up to live upon crumbs. Though she was not brought up to it, she is brought down to it, and is not un easy at it. Nay, it is her own motion, not her mo ther's injunction; humility is one of the brightest or ■ naments of youth, and one of the best omens. Before Ruth's honour was this humility. Observe, how humbly she speaks of herself, in her expectation of leave to glean; " Let me glean after him, in nuhose sight I shall find grace." She does not say, "I will go glean, and surely nobody will deny me the libei-ty;" but, " I will go glean, in the hope that somebody will allow me the liberty." Note, Poor people must not demand kindness as a debt, but humbly ask it, and take it as a favour, though in ever so small a matter. It becomes the poor to use entreaties.

2. Of industry. She does not say to her mother-in-law, "Let me now go a visiting to the ladies of the town, or go a walking in the fields to take the air, and be merry, I cannot sit all day moping with you;" no, it is not sport, but business, that her heart IS upon, " Let me go and glean ears of corn, and that will turn to some good account." She was one of those virtuous women that Inve not to eat the bread of idleness; she lo\ ed to take pains. This is an example to young people; let them learn betimes to labour, and what their hands find to do, do it with their might; a disposition to diligence bodes well, both for this world and the other. Love not sleep, love not sport, love not sauntering, but love business. It is also an example to poor people to work for their living, and not beg that which they are able to earn. We must not be shy of any honest employment, though it be mean, tg^ov vSfv IvtlJof — JVo labour is a refiroach. Sin is a thing below us, but we must not think any thing else so that Providence calls us to.

3. Of regard to her mother; though she was but her mother-in-law, and though, being loosed by death from the law of her husband, she might easily suppose herself thereby loosed from the law of her husband's mother, yet she is dutifully observant of her. She will not go out without letting her know, and asking her leave. This respect young people ought to show to their parents and governors; it is a part of the honour due to them. She did not say, •' Mother, if you will go with me, I will go glean;" but, " Uo you sit at home, and take your ease, and I will go abroad, and take pains." Juniores ad Labores — Youth should work. Let young people take advice from the aged, but not fiut them ufion toil.

4. Of dependence upon Providence; intimated in that, I will glean after him, in whose sight J shall find grace. She knows not which way to go, nor whom to inquire for, but will trust Providence to raise her up some friend or other that will be kind to her. Let us always keep up good thoughts of the Divine Providence, and believe, that while we do well, it will do well for us.

And it did well for Ruth; for when she went out alone, witliout guide or companion, to glean, her hap. was to light on the field of Boaz, v. 3. To her it seemed casual, she knew not whose field it was, nor had she any reason for going to that more than any other, and therefore it is said to be her hap; but Providence directed her steps to this field. Note, God wisely orders small events; and those that seem altogether contingent, serve his own glory, and the good of his people. Many a great affair is brought about by a little turn, which seemed fortuitous to us, but was directed by Providence with design.

lehem, and said unto the reapers, The 1 .oiiD he with you. And they answered nun, The Lord bless thee. 5. Then said Boaz unto his servant that was set over the reapers, Whose damsel is this ? 6. And the servant that was set over the reapers answered and said, It is the Moabitisli damsel that came back with Naomi out of the country of Moab: 7. And she said, 1 pray you, let me glean and gather after the reap-eis among the sheaves: so she came, and hath continued even from the morning until now, that she tarried a little in the house. 8. Then said Boaz unto Ruth, Hearest thou not, my daughter ? Go not to glean m another field, neither go from hence, but abide here fast by my maidens: 9. Let thine eyes be on the field that they tlo reap, and go thou after them: have I not charged the young men that they shall not touch thee ? and when thou art athirst, go unto the vessels, and drink of that which the young men have drawn. 10. Then she fell on her face, and bowed herself to the ground, and said unto him. Why have I found grace in thine eyes, that thou shouldest take knowledge of me, seeing I am a stranger ? 11. And Boaz answered and said unto her. It hath fully been showed me all that thou hast done unto thy mother-in-law since the death of thine husband ; and how thou hast left thy father and thy mother, and the land of thy nativity, and art come unto a people which thou knewcst not heretofore. 12. TJie Lord recompense thy work, and a full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust. 13. Then she said, Let me find favour in thy sight, my lord ; for that thou hast comforted me, and for that thou hast spoken friendly unto thin( handmaid, though I be not like unto one of thine handmaidens. \'\. And Boaz said unto her. At meal-time come thou hither, and eat of the bread, and dip thy morsel in the vinegar. And she sat beside the reapers: and he reached her parched corn, and she did cat, and was sufficed, and left. 15. And when she was risen up to glean, Boaz commanded his young men, saying, Let her glean even among the sheaves, and reproach her not: 16. And let fall also some o{ the handfuls of purpose for her, and leave them, that she may glean tJiem, and r(;buke her not.

Now Boaz himself appears, and a sjreat deal of decency there apj^e irs in his cai-riagc, both toward his own servants, and toward this poor stranger.

I. Toward his ownscrvanVs, and those that were employed for him in reaping and gathering in his corn. 'Harvest-time is a busy time; many hands must then be at work. Boaz that had much, being

a mighty man of wealth, had much to do, and con sequently many to work under him, and to live upon himj as goods are increased, they are increased that eat them; and nvhat good has the owner thereof, save the beholding of them with his eyes? Boaz is here an example of a good master.

1. He had a servant that was set over the reapers, V. 6. In great families, it is requisite there should be one to oversee the rest of the servants, and appoint to each their portion, both of work and meat. Ministers are such servants in God's house, and it is requisite that they be both wise and faithful, and show their Lord all things, as he here, v. 6.

2. Yet he came himself to his reapers, to see how the work went forward, if he found any thing amiss, to rectify it, and to gi\ e further orders what should be done. This was both for his own interest, (he tliat wholly leaves his business to others, will have it done by hahes; the master's eye makes a fat horse,) and it was also for the encouragement of his servants, who would go on the more cheerfully in their work, when their master countenanced them so far as to make them a visit. Masters that live at ease, should think with tenderness of those that toil for them, and bear the burthen and heat of the day.

3. Kind and pious salutations were interchanged between Boaz and his reapers. He said to them. The Lord be with you; and they replied, The Lord bless thee, v. 4. Hereby they expressed, (1.) Their mutual respect to each other; he to them as good servants, and they to him as a good master. When he came to them, he did not fall a chiding tliem, as if he came only to find fault and exercise his authority, but he prayed for them; " The Lord be with yoii, prosper you, and give you health and strength, and preserve you from any disaster:" nor did they, as soon as ever he was out of hearing, fall a cursing him, as some ill-natured servants that hate their master's eye; but they returned his courtesy, *' The Lord bless thee, and make our labours ser\iceable to thy prosperity!" Things are likely to go on well in a house where there is such good-will as this between masters and servants. (2.) Their joint dependence upon the divine providence; they expressed their kindness to each other by praying one for another. They show not only their courtesy, but their piety, and an acknowledgment that all good comes from the presence and blessing of God, which therefore we should value and desire above any thing else, both for ourselves and others. Let us from hence learn to use, [1.] Courteous salutations, as expressions of a sincere good-will to our friends. [2.] Pious ejaculations, lifting up our hearts to God for his favour, in such short prayers as these. Only, we must take heed that they do not degenerate into formality, lest in them we take the name of the Lord our God in vain ; but if we be serious in them, we may in them keep up our communion with God, and fetch in mercy and grace from him. It appears to have been the usual custom, thus to wish reapers good speed, Ps. 129. 7, 8.

4. He took an account from his reapers concerning a stranger he met with in the field, and gave necessary orders concerning her, that they should not touch her, v. 9. nor reproach her, v. 15. Masters must take care, not only that they do not hurt themselves, but that they suffer not their ser\ants and those under them, to do hurt. He also ordered them to be kind to her, and let fall some of the handfuls on purpose for her; though it is fit that masters should restrain and rebuke their servants' wastefulness, yet they should not t'e them up from being charitable, but give them allowance f r that, with prudent directions.

II. Boaz was very kind to Ruth, and showed her a great deal of favour, induced to it by the account he had of her, and what he observed ccncerning

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her, God also inclining his heart to countenance fier. Coming among his reapers, he observed this stranger among them, and got intelligence from his steward who she was, and here is a very particular account of what passed concerning her.

1. The steward gave to Boaz a very fair account of her, pioperto recommend her to his favour, t'. 6, 7. (1.) That she was a stranger, and therefore one of those that by the law of God were to gather the gleanings of the harvest. Lev. 19. 9, 10, She is the Moabitish damsel. (2.) That she was allied to his family; she came back, with Naomi, the wife of Elimelech, a kinsman of Boaz. (3.) That she was a proselyte, for she came out of the country of Moab, to settle in the land of Israel. (4.) That she was very modest, and had not gleaned till she had asked leave. (5.) That she was very industrious, and had continued close to her work from morning even until now. And the poor, that are industrious and willing to take pains, are fit to be encouraged. Now, in the heat of the day, she tarried a little in the house or booth, that was set up in the field for shelter from the weather, to repose herself, and some suggest that it is probable she retired for her devotion. But she soon came back to her work, and, except that little intermission, kept close to it all day, though it was not what she was used to. Servants should be just in the characters and reports they give to their masters, and take heed they do not misrepresent any person, nor without cause discom-age their masters' charity.

2. Boaz was hereupon extremely civil to her in divers instances. (1.) He ordered her to attend his reapers in every field they gathered in, and not to glean in another field, for she should not need to go any where else to mend herself; {y. 8.) Abide here fast by my maidens; for those of her own sex were the fittest company for her. (2.) He charged all his servants to be very tender of her, and respectful to her, who, no doubt, would be so to one whom they saw their master kind to. She was a stranger, and, it is probable, her language, dress, and mien, differed much from their's; but he charged them that they should not in any thing affront her, or be abusive to her, as rude servants are too apt to be to strangers. (3.) He bid her welcome to the entertainment he had provided for his servants. He ordered her, not only to drink of the water which was drawn for them, (for that seems to be the liquor he means, {v. 9.) drawn from the famous well of Beth-lehem, which was by the gate, the water of which David longed for, 2 Sam. 23. 15.) but at meal-time to come eat of their bread; {y. 14.) yea, and she should be welcome to their sauce too, Come di/i thy 7norselin the vinegar, to make it savoury; for God allows us, not only nourishing but relishing food, not for necessity only, but for delight. And, for encouragement to her, and direction to the servants, he himself, happening to be present when the reapers sat down to meat, reached her fiarched corn to eat. It is no disparagement to the finest hand, to be reached forth to the needy, (Prov. 31. 20.) and to be employed in serving the poor. Observe, Boaz was not scanty in his provision for his reapers, but sent them so much more than enough for themselves as would be entertainment for a stranger. Thus there is that scattereth, and yet increaseth. (4.) He commended her for her dutiful respect to her mother-in-law, which, though he did not know her by sight, yet he had heard of; 7^. 11, It has been fully showed me all that thou hast done unto thy mother-iyi-laiv. Note, Those that do well, ought to have the praise rf it. But that which especially he commended her for, was, that she hid left her own countrv, and was become a proselyte to the Jewish religion; f.;r so the Chal^«e expounds it: " Thou art come

to be proselyted, and to dwell among a fieo/Ue ivhich thou knowest not." Those that leave all, to embrace the true religion, are worthy of double honour. (5.) He prayed for her; i'. 12, l^he Lord recompense thy ivork. Her strung affection to the commonwealth of Israel, to which she was by birth an alien, was such a work of the divine grace in her, as would certainly be crowned with a fall reward by him under ivhose wings she was come to trust. Note, Those that by faith come under the wings of the divine grace, and have a full complacency and confidence in that grace, may be sure of a full recompense of reward for then* so doing. From this expression, the Jews describe a proselyte to be one that is gathered under the wings of the divine majesty. Lastly, He encouraged her to go on in her gleaning, and did not offer to take her off from that: for the greatest kindness we can do cur poor relations, is, to assist and encourage their industry. Boaz ordered his servants to let her glean among the sheaves, where other gleaners were not allowed to come, and not to reproach her, that is, not to call her thief, or to suspect her of taking more than was allowed her, v. 15. All this shows Boaz to have been a man of a generous spirit, and one that, according to the law, considered the heart of a stranger.

3. Ruth received his favours, with a great deal of humility and gratitude, and conducted herself with as much propriety in her place, as he did in his, bat little thinking that she should shortly be the mistress of that field she was now gleaning in. (1.) She paid all possible respect to him, and gave him honour, according to the usage of the country; {v. 10.) She fell on her face, and bowed herself to the ground. Note, Good breeding is a great ornament to religion; and we must render ho7iour to whom honour is due. (2.) She humbly owned herself unworthy of his favours; I am a stranger, {v. 10.) and not'like one of thy handmaidens; {v. 13.) not so well dressed, nor so "well taught: not so neat, nor so handy. Note, It well becomes us all to think meanly of ourselves, and to t;;ke notice of that in ourselves, which is diminishing, esteeming others better than oursehes. (3.) She gratefully acknowledged his kindness to her; though it was no gi-eat expense to him, nor much more than what he was obliged to by the divine law, yet she magnifies and admires it. Why have I found grace in thine eyes? V. 10. (4.) She begs the continuance of his goodwill. Let me find favour in thy sight, v, 13. and owns tliat what he had said, had been a cordial to her, Thou hast conforted me, for that thou hast sfioken friendhi to ine. These that are great, and in high places, know not how much good they may do to their inferiors with a kind look, or by speak ing friendly to them; and so small an expense, one would think, they should not grudge, when it shall be put upon the score of their charity. (5.) When Boaz gave her her dinner with his reapers, she ate so much as would suffice her, and left the rest; and immediately rose up to glean, v. 14, 15. She did not, under pretence either of her want, or of her labour, eat more than was convenient for hci-, nor so much as to unfit her for work in the afternoon: tem])erance is a friend to industry; and we must eat and drink to strengthen us for business, and not to indispose us to it.

17. So she gleaned in the field until even, and beat out that she had gleaned : and it was about an cphah of barley. 18. And she took it up, and went into thecitj'; and her mother-in-law saw what she had gleaned : and she brought forth, and gave to h.er

that she had reserved after she was sufficed. 19. And her mother-in-law said unto her, WJiere hast thou gleaned to-day ? and where wroughtest thou ? blessed be he that did take knowledge of thee. And she showed her mother-in-law with whom she had wrought, and said, The man's name with whom I wrought to-day is Boaz. 20. And Naomi said unto her daughter-in-law, Blessed be he of the Lord, who hath not left off his kindness to the living and to the dead. And Naomi said unto her, The man is near of kin unto us, one of our next kinsmen. 21. And Ruth the Moabitess said. He said unto me also, Thou shalt keep fast by my young men, until they have ended all my harvest. 22. And Naomi said unto Ruth her daughter-in-law, It is good, my daughter, that thou go out with his maidens, that they meet thee not in any other field. 23. So she kept fast by the maidens of Boaz to glean unto the end of barley-harvest, and of wheat-harvest; and dwelt with her mother-in-law.

Here,

I. Ruth finishes her day's work, v. 17. 1. She took care not to lose time, for she gleaned until even. We must not be weary of well-doing, because in due season we shall reap. She did not make an excuse to sit still, or go home, till the evening: let us woi'k the works of him that sent us, •while it is day. She scarcely used, much less did she abuse the kindness of Boaz; for though he ordered his servants to leave handfuls for her, she continued to glean the scattered ears. 2. She took care not to lose what she had gathered, but threshed it herself, that she might the more easily carry it home, and might have it ready for use. The slothful man roasteth not that which he took in hunting, and so loseth the benefit of it; but the substance of a diligent man is firecious, Prov. 12. 27. Ruth had gathered it ear by ear, but when she had put it all together, it was an ephah of barley, about four pecks. Many a little makes a great deal. It is an encouragement to industry, that in all labour, even that of gleaning, there is profit; but the talk of the li/is tendeth only to penury. When she had got her corn into as little compass as she could, she took it up herself, and carried it into the city, though, had she asked them, it is likely some of Boaz' servants would have done that for hei'. We should study to be as little as possible troublesome to those that are kind to us. She did not think it either too hard or too mean a service, to carry her corn herself into the city, but was rather pleased with what she had gotten l)y her own industry, and careful to secure it; and let us thus take care that we lose not those things which we have wrought, which we have gained, 2 John 8.

II. She paid her respects to her mother-in-law; went straight home to her, and did not go to converse witli Boaz' servants; showed her what she had gleaned, that she might see she had not been idle.

1. She entertained her with what she had left of the good dinner Boaz had given her. She gave to her that she had reserved, after she was sufficed,

V. 18. which refers to ly. 14. If she had any thing better than another, her mother should have part

with her. Thus, having showed industry abroad, she showed piety at home; so children's maintaining of their parents is called, (1 Tim. 5. 4.) and it is part of the honour due to them by the fifth commandment. Matt. 15. 6.

2. She gave her an account of her day's work, and how a kind pi'oxidence had favoured her in it, which made it very comfortable to her; for the gleanings that a righteous man hath, are better than the harvests of many wicked, Ps. 37. 16.

(1.) Naomi asked her where she had been-Where hast thou gleaned to-day? Ncte, Parents should take care to inquire into the ways of their children, how, and where, and in what company they spend their time. This may prevent many extravagancies which children, left to themselves, run into, by which they bring both themselves and their parents to shame. If we are not our brethren's, yet surely we are our children's keepers: and we know what a son Adonijah proved, that never had been chidden. Parents should examine their children, not to frighten or discourage them, so as to make them hate home, or tempt them to tell a lie, but to commend them if they have done well, and with mildness to reprove and caution them if they have done otherwise. It is a good question for us to ask ourselves in the close of every day, •' Where have I gleaned to-day? What improvements have I made in knowledge and grace? What have I done or gotten, that will turn to a good account?"

(2.) Ruth gave her a particular account of the kindness she had received from Boaz, {v. 19.) and the hopes she had of further kindness from him, he having ordered her to attend his servants throughout all the har\ est, i;. 21. Note, Children should look upon themselves as accountable to their parents and to those that are over them, and not to think it a disparagement to them to be examined; let them do that which is good, and they shall have praise of the same. Ruth told her mother what kindness Boaz had showed her, that she might take some occasion or another to acknowledge it, and return him thanks; but she did not tell her how Boaz had commended her, v. 11. Humility teaches us, not only not to praise oursel-es, but not to be forward to publish others' praises of us.

(3.) We are here told what Naomi said to it. [1.] She prayed heartily for him that had been her daughter's benefactor, even before she knew who it was; {v. 19.) Blessed be he, whoever he was, that did lake knowledge of thee; shooting the arrow of prayer at a venture. But more particularly, when she was told who it was; v. 20, Blessed be he of the Lord. Note, The poor must pray for those that are kind and liberal to them, and thus requite them, when they are not capable of making them any other requital. Let the loins of the fioor bless those that refresh them. Job 29. 13.—31. 20. And he that hears the cries of the poor against their oppressors, (Exod. 22. 27.) it may be hoped, will hear the prayers of the poor for their benefactors. She now remembered the former kindnesses Boaz had showed to her husband and sons, and joins those to this, he has not left o^ his kindne.'^s to the living and to the dead. If we generously show kindness even to those that seem to have forgotten our former favours, perhaps it may help to revive the remembrance, even of those which seem buried.

[2.] She acquainted Ruth with the relation their family was in to Boaz; The man is near of kin to us. It should seem she had been so long in Moab, that she had forgotten her kindred ii; the land of Israel, till by this providence God brought it to her mind. At least, she had not told Ruth of it, though it might have been some encouragement to a yoiinj

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proselyte. Unlike to humble Naomi, are many, who, though fallen into decay themselves, are continually boasting of their great relations. Nay, observe the chain of thought here, and in it a chain "of providences, bringing about what was designed concerning Ruth. Ruth names Boaz as one that had been kind to her; Naomi bethinks herself who that should be, and presently recollects herself; •' The man is near of kin to us; now that I hear his name, I remember him very well." This thought brings in another; " He is our next kinsman; our Goel, that has the right to redeem our estate that was mortgaged, and therefore from him we may expect furtlier kindness. That is the likeliest man in all Beth-lehem to set us up." Thus God brings things to our mind, sometimes of a sudden, that prove to have a wondei-ful tendency to our good.

[3. ] She appointed Ruth to continue her attendance in the fields of Boaz; {v. 22.) "Let them not mert thee in any other field, for that will be construed a contempt of his courtesy." Our blessed Saviour is our Goel; it is he that has a right to redeem : if we expect to receive benefit by him, let us closely adhere to him, and his fields and his family; let us not go to the world and its fields for that which is to be had with him only, and which he has encouraged us to expect from him. Has the Lord dealt bountifully with us? Let us not be found in any other field, nor seek for happiness and satisfaction in the creature. Tradesmen take it ill, if those that are in their books, go to another shop. We lose divine favoui-s, if we slight them. Some think Naomi gave her daughter-in-law a tacit rebuke; she had spoken [xk 21.) of keeping fast by the young men; " Nay, said Naomi, {y. 22.) "it is good that thou go out with his maidens, they are fitter company for thee than the young men." But they are too critical: Ruth spake of the young men, because they were the principal labourers, and to them Boaz had given directions concerning her; and Naomi takes it for granted, while she attended the young men, her society would be with the maidens, as was fit.

Ruth dutifully obeyed her mother's directions; she continued to glean, to the end, not only of the barley-harvest, but of the wheat-harvest, which followed it, that she might gather food in harvest to serve for winter, Prov. 6. 6. .8. She also kept fast by the maidens of Boaz, with whom she afterward cultivated an acquaintance, which might do her service, v. 23. But she constantly came to her mother at night in due time, as became a virtuous woman, that was for working-days, and not for merry nights. And wlien the harvest was ended, (as Bishop Patrick expounds it,) she did not gad abroad, but kept her aged mother company at home. Dinah went out to see the daughters of the land, and we know what a disgrace her vanity ended in; Ruth kept at home, and helped to maintain her mother, and went out on no other errand than to get provision for her; and we shall find afterward what preferment her humility and industry ended in. Seest thotc a man diligent in his business? Honour is before him.

CHAP. III.

We found it very easy, in the former chapter, to applaud the decency of Ruth's behaviour, ana to show what good use we may make of the account piven us of it; but, in this chapter, we shall have much ado to vindicate it from the imputation of indecency, and to save it from having an ill use made of it; but the goodness of those times was such, as saves what is recorded here from being ill done, and yet the badness of these times is such, as (hat it will not justify any now in doing the like. Here is, I. The direction Naomi gave to her daughter-in-law, how lo claim Boaz for her husband, v. 1..5. II. Ruth's

Vol. II.—2 E

punctual observance of these directions, v. 6, 7. III. The kind and honourable treatment Boaz gave her, v 8 .. 15. IV. Her return to her mother-in-law, v. 16.. 18.

1. ^T^HEN Naomi her mother-in-law said JL unto her, My daughter, shall I not seek rest for thee, that it may be well with thee? 2. And now in not Boaz of our kindred, with whose maidens thou wast ? behold, he winnoweth barley to-night in the threshing-floor. 3. Wash thyself, therefore, and anoint thee, and put thy raiment upon thee, and get thee down to the floor: but make not thyself known unto the man, until he shall have done eating and drinking. 4. And it shall be, when he lieth down, that thou shalt mark the place where he shall lie, and thou shalt go in, and uncover his feet, and lay thee down; and he will tell thee what thou shalt do. 5. And she said unto her, All that thou sayest unto me I will do.

Here,

I. Naomi's care for her daughter's comfort, is, without doubt, very commendable, and is recorded for imitation. She had no thoughts of marrying herself, ch. 1. 12. But though she that was old, had resolv ed upon a perpetual widowhood, yet she was far from the thoughts of confining her daughter-in-law to it, that was young. Age must not make itself a standard to youth. On the contran% she is full of contrivance how to get her well married. Her wisdom projected that for her daughter, which her daughter's modesty forbade her to project for herself, v. 1. This she did, 1. In justice to the dead, to raise up seed to them that were gone, and so to preserve the family from being extinct. 2. In kindness and gratitude to her daughter-in-law, who had conducted herself very dutifully and respectfully to her. "My daughter," (said she, looking upon her in all respects as her own,) "shall I not seek rest for thee," that is, "a settlement in the married state; shall I not get thee a good husband, that it may be well with thee," that is, " that thou mayest live plentifully and pleasantly, and not spend all thy days in the mean and melancholy condition we now live in?" Note, (1.) A married state is, or should be, a state of rest to young people; wandering affections are then fixed, and the heart must be at rest: it is at rest in the house of a husband, and in his heart, ch. 1. 9. Those are giddv indeed, tliat marriage does not compose. (2.) That which should be desired and designed by those that enter into a marriage state, is, that it may he well with them; in order to which, it is necessary that they chuse well; otherwise, instead of being a rest to them, it may pro\e the greatest uneasiness. Parents, in disposing of their children, must have this in their eve, that it may he well with thim. And be it always rememl)ered, That it is best for us, which is best for our souls. (2.) It is the duty of parents to seek this rest for their children, and to do all that is fit for them to do, in due time, in order to it. And the more dutiful and respectful they are to them, though they can the worse spare them, yet thev should the rather prefer them, and the better.

II. The course she took in order to her daue,hter'o preferment, w;is very extraordinary, and looks suspicious. If there was any tiling improper in it, the fault nmst lie upon Naomi, who put her daxighter upon it, and who knew, or should know, the laws and usages of Israel better than Ruth. 1. It was

RUTH, 111.

true, that Boaz, being near of kin to the deceased, and (for aught that Naomi knew to the contrary) the nearest of all now alive, was obliged by the divine law to marry the widow of Mahlon, who was the eldest son of Elimelech, and was dead without issue,!'. 2. *'/v not Boaz of our kindrea, and therefore bound in conscience to take care of our affairs? Why should we not remind him of his duty?" This may encourage us to lay ourselves by faith at the feet of Christ, that he is our near Kinsman, having tiiken our nature upon him, he is bone of our bo7ie arid Jiesh of our flesh. 2. It was a con\enient time to remind him of it, now that he had got so much acquaintance with Ruth, by her constant attendance upon his reapers during the whole harvest, which was now ended; and he also, by the kindness he had showed to Ruth in lesser matters, had encouraged Naomi to hope that he would not be unkind, nmch less unjust, in this greater. And she thought it was a good opportunity to apply to him, when he made a winnowing-feast at his threshing-floor, {v. 2.) then and there completing the joy of the harvest, and treating his workmen like a kind master; He ivinnoweth barley to-night, that is, he makes his entertainment tonight; as Nabal and Absalom had feasts at their sheep-shearing, so Boaz at his winnowing. 3. Naomi thought Ruth the most proper person to do it herself; and perhaps it was the usage in that country, that in this case the woman should make the demand, so mucli isintimated by the law, Deut. 25. 7. . 9. Naomi therefore orders her daughter-in-law to make herself clean and neat, not to make herself fine; (i'. 3.) " Wash thyself and anoint thee, not paint thee, (as Jezebei,) put on thy raiment, but not t]\e attire of the harlot, and go down to the floor," whither, it is proliable, she was invited to the supper there made; but she must not make herself known, that is, not'make her errand known, (she herself could not but be very well known among Boaz's reapers,) till the company was dispersed, and Boaz was retired. And upon this occasion, she would have an easier access to lura in private, than she could have at his own house. And thus far was well enough. But, 4. Her coming to lie down at his feet, when he was asleep in his bed, had such an appearance of evil, was such an approach towards it, and might have been such occasion of it, that we know not well how to justify it. Many expositors tliink it unjustifiable, particularly the excellent Mr. Poole. We must not do evil that good may come. It is dangerous bringing the spark and the tinder togctlier; for how great a matter may a little fire kindle! All agree that it is not to be drawn into a precedent; neither our laws nor our times are the same that were then; yet I am willing to make the best of it. If Boaz was, as they presumed, the next kinsman, she was his wife before God, (as we say,) and there needed but little ceremony to complete the nuptials; and Naomi did not intend that Ruth should approach to him any otherwise than as his wife; she knew Boaz to be not only an old man, (she would not ha\ e trusted to that alone in venturing her daughter-in-law so near him,) but a grave sober man, a virtuous and religious man, and one that feared God. She knew Ruth to be a modest woman, chaste, and a keeper at home. Tit. 2. 5. The Israelites had indeed been once del)aurhed by the daughters of Moab, (Numb. 25. 1.) but this Moabitess was none of those daughters. Naomi herself designed nothing but what was honest and hrnourable, and her charity (which he-lieveth all things and hojieth all things) banished and forbade all suspicion that eitlier Boaz or Ruth would offer any thing but what was likewise honest and honourable. If what she adxised, had been then as indecent and immodest (according to the

' usage of the country) as it seems now to us, we can not think that if Naomi had had so litde virtue, (which yet we have no reason to suspect,) that she should liave had so little wisdom, as to put her daughter upon it, since that alone might have marred the match, and have alienated the affections of so grave and good a man as Boaz from her. We nmst therefore think that the thing did not look so ill then as it does now. Naomi referred her daughter-in-law to Boaz for further directions. When she had thus made her claim, Boaz, wlio was more learned in the laws, would tell her what she must do. Thus we must lay ourselves at the feet of our Redeemer, to receive from him our doom, Lord, ivhat wilt thou have me to do? Acts 9. 6.

We may be sure, if Ruth had apprehended any evil in that which her mother advised her to, she was a woman of too mucli virtue, and too much sense, to promise as she did, {v. 5.) ^11 that thou sayest unto me I will do. Thus must the younger submit to the elder, and to their grave and prudent counsels, when they have nothing worth speaking of to object against it.

6. And she went down unto tlie floor, and did according to all that her motlier-in-law bade her. 7. And when Boaz had eaten and drunk, and his heart was merry, he went to lie down at the end of the heap of corn: and she came softly, and uncovered his feet, and laid her down. 8. And it came to pass, at midnight, that the man was afraid, and turned himself; and, behold, a woman lay at his feet. 9. And he said, Who art thou ? And she ans^'cred, I am. Ruth thine handmaid ; spread therefore thy skirt over thine handmaid; for thou art a near kinsman. 10. And he said, l^lessed be than of the Lord, my daughter \for thou hast showed more kindness in the latter end than at the beginning, inasn)uch as thou fol-lowedst not young men, whether poor or rich. 11. And now, my daughter, fear not, I will do thee all that thou requiiest: for all the city of my people doth know that thou art a virtuous woman. 12. And now, it is true that I am thy near kinsman : howbeit, there is a kinsman nearer than I. 13. Tarry this night, and it shall be in the morning, that if he will perform unto thee the part ol a kinsman, well; let him do the kinsman's part: but if he will not do the part of a kinsman to thee, then will I do the part of a kinsman to thee, as the Lord liveth : lie down until the morning.

Here is,

I. Boaz's good management of his common affairs; it is probable, according to the common usage, 1. When his servants winnowed, he was with them, and had iiis eye upon them, to prevent, not their stealing any of his corn, (he had no reason to fear that,) but their waste of it through carelessness in the winnowing of it. Masters may sustain great losses by servants that are heedless, though they be honest, which is a reas( n why men should be diligent to knmv the state of their own flock; and look well to them. 2. W*hen he had more than ordinary work to be done, he treated his

RL'TH, 111.

219

servants with extraordinary entertainments, and, for their encouragement, did eat and drink ivith them. It well becomes those that are rich and great, to be generous to, and also to be familiar with, those that are under them, and employed for them. 3. When Boaz had supped with his workmen, and been a while pleasant with them, he •went to bed in dtte time, so early, that by midnight he'had his hrst sleep, {v. 8.) and thus he would be fit for his business betimes next morning. All that are good husbands will keep goodhours, and not indulge thenisel\ es or their families in unseasonable mirth. The Chaldee paraphrase tells us, (v. 7.) that Boaz ate and dra7ik, and hU heart was ffood, (and so the Hebrew word is,) and he blessed the name of the Lord, who had heard his prayers, and taken away the famine from the land of Israel. So that he went sober to bed, his heart was in a good frame, and not o\ ercharged with surfeiting and drunkenness. And he did not go to bed without prayer. Now that he h id eaten, and was full, he blessed the Lord, and now that he was going to rest, he committed himself to the divine protection; it was well he did, for he had an unusual temptation before him, though he knew not of it. 4. He had his bed or couch laid at the end of the heafx of corn; not because he had set his heart upon it, nor only that he might tend and keep it safe from thieves, but it was too late to go home to the city, and here he would be near his work, and ready for it next morning, and he would show that he w;is not nice or curious in liis lodg'ng, neither took state, nor consulted his ease, but was like his father Jacob, a plain man, that, when there was occasion, could make his bed in a barn, and, if need were, sleep contentedly in the straw.

II. Ruth's good assurance in the management of her affair. She observed her mother's orders, went and laid her down, not by his side, but over-cross his bed's feet, in her clothes, and kept awake, waiting for an opportunity to tell her errand, \^'hen he awaked in the night, and perceived there was somebody at his feet, and inquired who it was, she told him her nmie, and then her errand, {v. 9.) that she came to put herself under his protei ticn, as the person api^ointed by the divine law to be her protector. " Thou art he that has a right to redeem a family and an estate from perishing, and therefore let this ruin be zander thine hand: and sfiread thy skirt over me, be pleased to espouse me and my cause." Thus must we bv faith apply ourselves to Jesus Christ as our next Kinsman that is able to redeem us, come under his wings, as we are invited, (Matth. 23. 37.) and beg of him to spread his skirt over us. " Lord Jesus, take me into thy covenant, and under thy care: I am oppressed, undertake for me."

III. The good acreptance Ruth gained with Boaz. What she did, had no ill effect, either one way or other, so that Naomi was not mistaken in her good opinion of her kinsman. He knew her demand was just and honourable, and treated her accordingly, and did not deal with his sister as with a harlot. Gen. 34. 31. For, 1. He did not offer to violate her chastity, though he had all the opportunity that could be for it. The Chaldee paraphrase thus des cants upf^n it. He subdued his concupiscence, and did not afifiroach to her, but did as Joseph the Just, who would not come war to his Egyfitian mistress, end as Phaltiel the Pious, who, when Saul had tch'en him Michal, David's wife, (1 Sam. 25. 44.) put a sword between himself and her, that he might not touch her. Boaz knew it was not anv sinful lust that brought her thither, and therefore bravely maintained both his own honour and her's. 2. He did not put any ill construction upon what she did, did not reproach her as an impudent woman, and I

unfit to make an honest man a wife; she having approved herself well in the fields, and all her conduct having been modest and decent, he would not, from this instance, entertain the least suspicion of her character, or seem to do so; perhaps blaming himself that he had not offered the service of a kinsman to these distressed widows, and saved her this trouble, and ready to say as Judah concerning his daughter-in-law, She is more righteous than I.

But on the contrary, (1.) He commended her, spoke kindly to her, called \yeY\\\% daughter, and spoke honourably of her, as a woman of eminent virtue. She had showed in this instance more kindness to her mother-in-law, and to the family into which she had matched, than in any instance yet. It was very kind to leave her own country, and come along with her mother to the land of Israel, to dwell with her, and help to maintain her; for this he had blessed her; {ch. 2. 11.) but now he says. Thou hast showed ?nore kindness in the latter end, than at the beginning, (v. 10.) in that she consulted not her own fancy, but her husband's family, in marrying again. She received not the addresses of young men (much less did she seek them) whether poor or rich, but was willing to marry as the law directed, though it was to an old man, because it was for the honour and interest of the family into which she had matched, and for which she had an entire kindness. Young people must aim, in disposing of themselves, not so much to please their own eye, as to please God and their parents.

(2.) He promised her marriage; (v. 11.) "Pear not that I will slight thee, or expose thee; no, / will do all that thou reguirest, for it is the same that tlie law requires, from the next of kin, and I have no reason to decline it, for all the city of my people doth knon' that thou art a virtuous woman," v. 11. Note, (1.) Exemplary virtue ought to have its due praise, (Phil. 4. 8.) and it will recommend both men and women to the esteem of the wisest and best. Ruth was a poor woman, and po\ ertv often obsnures the lustre of virtue: yet Ruth's virtues, e\en in a mean condition, were generally taken notice of, and could not be hid; nay, her virtues took away the reproach of her poverty; if poor people be but good people, they shall have honour from God and man. Ruth had been remarkable for her humility, which pa\ ed the way to this honour; the less she proclaimed her own goodness, the more did her neighbours take notice of it. (2.) In the choice of yoke-fellows, virtue should especially l:ie regard ed, known approved virtue; let religion determine the choice, and it will certainly crown the choice and make it comfortable. Wisdom is better than gold, and when it is said to be good with an inheritance, the meaning is, that an inheritance is worth little without it.

(3.) He made his promise conditional, and could not do otherwise, for it seems there was a kinsman that was nearer than he, to whom the right of redemption did belong, v. 12. This he knew, but we may reasonably suppose Naomi (who had been long abroad, and could not be exact in the pedigree of her husband's family) was ignorant of it, otherwise she would never have sent her daughter to make her claim of Boaz. Yet he did not bid her go herself to this other kinsman, thnt had been to put too great a hardship upon her. But he promises (1.) That he would himself propose it to the other kinsman, and know his mind. The Hebrew word for a widow, signifies one that is dumb; Boaz will therefore open his mouth for the dumb, (Prov. 31. 8.) and will say that for this widow, which she knew not how'to say for herself. (2.) That if the other kinsman refused to do the kinsman's part, he would,do it; would marry the widow, redeem the land, and so repair the family. This

RUTH, IV.

promise he backs with a solemn oath, for it was a conditional contract of murriage; (v. 13.) As the Lord liveth. Thus keeping the matter in suspense, he bade her wait till morning. Bishop Hall thus sums up this matter in his Contemplations. " Boaz, instead of touching her as a wanton, bless-eth her as a father, encourageth her as a friend, promiseth her as a kinsman, rewards her as a patron, and sends her away laden with hopes and gifts, no less chaste, more happy, than she came. I admirable temperance, worthy the progenitor of Him in whose lips and heart there was no guile!"

14. And she lay at his feet until the morning; and she rose up before one could know another. And he said, Let it not be known that a woman came into the floor. 15. Also he said. Bring the vail that thou hast upon thee, and hold it. And when she held it, he measured six measures of barley, and laid it on her: and she went into the city. 16. And when she came to her mother-in-law, she said. Who art thou, my daughter? And she told her all that the man had done to her. 17. And she said. These six measures of barley gave he me ; for he said to me. Go not empty unto thy mother-in-law. 18. Then said she. Sit still my daughter, until thou know how the matter will fall: for the man will not be in rest, until he have finished the thing this day.

We are here told,

I. How Ruth was dismissed by Boaz. It had not been safe for her to go home in the dead of the night, therefore she lay at his feet (not by his side) until ]norni)it(; but as soon as ever the day broke, that she had light to go home by, she got away, before onr could know another, that if she \Tere seen, yet she might not be known to be abroad so unseasonably. She was not shy of l^eing known to be a gleaner in the field, n ir ashamed of that murk of her ])overty; !nit she would not willingly be known to be a night-walker, for her virtue w;'S lier gi-eat-est honour, and tiiat which she most valued.

Boaz dismissed her, 1. Witli a charge to keep counsel; {v. 14.) Let it not be kjiown that a ivo7nan came into the floor, and lay all night so near to Boaz; not that thev needed to care nmch what people said of them, while they were both conscious to themselves of an unspotted purity, but because few could ha\ e come so near the fire as they did, and not have been scorched. Had it been known, it would have occasioned suspicions in some, and reflections from others; good people would ha\e been troubled, and bad people would have triumphed, and therefore let it not be known. Note, We must always take care, not only to keep a good conscience but to keep a good name: either we must not do that, which, though innocent, is liable to be misinterpreted, or if we do, we must not let it be known We must avoid not only sin, but scandal. Thei e was likewise a particular reason for concealment here; if this matter should take wind, it might prejudice the freedom of the otlier kinsman's choice, and he would make this his reason for refusing Ruth, that Boaz and she had been together. 2. He dismissed her with a good present of com, which would be very acceptable to her poor mother at home, and an evidence for her, that he had not sent her away in dislike, which Naomi might have suspected, if he had sent hei away empty, He gave it her in her vail, or apron_ or mantle;

gave it her by measure; like a prudent corn master, he kept an account of all he delivered out; it was six measures, that is, six omers, as is supposed, ten of which made an ephah; whatever the measure was, it is probable tliat he gave her as much as she could well carry, xk 15. And the Chaklee says. Strength was given her from the Lord to carry it; and add that now it was told her by the spirit of/iro-fihecy, That fro7n her should descend six of the most righteous men of their age, namely, David, Daniel, his three co?n/ianions, and the King Messiah, n. How she was welcomed by her mother-in-law. She asked her, " iVho art thou, my daughter? Art thou a bride or no? Must 1 gi\ e thee joy?" So Ruth told her how the matter stood, v. 16, 17. Whereupon her mothei-, 1. Advised her to be satisfied in what was done; Sit still, my daughter, till thou know hoiv the matter will fall, v. 18. How it is decreed in heaven, so the Chaldee reads it, for marriages are made theie. She had done all that was fit for her to do, and now she must patiently wait the issue, and not be pei-plexed about it. Let us learn hence to cast our care upon providence, to follow that and attend the motions ot it, composing ourselves into an expectation of the event, with a resolution to acquiesce in it, whatever it be; sometimes that proves best done for us, that is least our own doing: ♦' Sit still therefore, arid see how the matter will fall, and say. Let it fall how it will, I am ready for it." 2. She assured her that Boaz, having undertaken this matter, would approve himself a faithful careful friend; lie will not be at rest, till he have finished the matter. Though it was a busy time with him in the fields and the floor, yet having undertaken to serve his friend, he would not neglect the business. Naomi believes Ruth has won his heart, and therefore he will not be easy till he knows whether she be his or no. This slie gives as a reason why Ruth should sit still and not perplex lierself about it, that Boaz had undertaken it, and he would be sure to manage it well. Much more reason ha\ e good christians to be careful for nothing, but cast their care on God, because he has promised to care for them; and what need have we to rare, if he do.? "Sit still and sre how the matter will fall, for the Lord will perfect that which concerns thee, and will make it to work for good to thee." Ps. 37. 4, 5.—138. 8. Your strength is to sit still Isa. 30. 7.

CHAP. IV.

In this chapter, we have the weddin^ between Boaz and Ruth, in the circumstances of which there was something uncommon, which is kept upon record, for the illustration, not only of the law concerning the marrying of a brother's widow, (Dei(i. 25. 5, &c. for cases help to expound laws,) but of the gospel too, for from this marriage descended David, and the Son of David, whose espousals to the Gentile church were hereby typified. We are here told, I. How Boaz ffot clear of his rival, and fairly shook him off', v. I . . 8. II. How his marriage with Ruth was publicly solemnized, and attended with the good wishes of his neighbours, V. 9 .• 12. III. The happy issue that descended from this marriage. Obed, the grandfather of David, v. 13 . . 17. And so the book concludes with the pedigree of David, v. 18 . . 22 Perhaps it was to oblige him, that the blessed'Spirit directed the inserting of this story into the sacred canon, he being desirous that the virtues of his great-sraiidmother, Ruth, together with her Gentile extraction, should be transmitted to posterity, and the singular providence that attended her.

1. rjlHEN wont Boaz up to the gale, K and sat him down there: and, behold, the kinsman of whom Boaz spake, came by: unto whom he said. Ho, such a . one ! turn aside, sit down here. And he

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221

t iraed aside, and sat down. 2. And he took ten men of the elders of the city, and said, Sit ye down here. And they sat down. 3. And he said unto the kinsman, Naomi, tliat is come again out of the country of Moab, selleth a parcel of land, which icas our brother Elimelech's : 4. And I thought to advertise thee, saying. Buy it before the inhabitants, and before the elders of my people. If thou wilt redeem it, redeem it ; but if thou wilt not redeem it, then tell me, that I may know: for there is none to redeem it besides thee; and I am after thee. And he said, I will redeem it. Then said Boaz, What day thou buyest the field of the hand of Naomi, thou must buy it also of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance. 6. And the kinsman said, I cannot redeem it for myself, lest I mar mine own inheritance: redeem thou my right to thyself; for I cannot redeem it. 7. Now this loas the manner in former time in Israel, concerning redeeming, and concerning changing, for to confirm all things; A man plucked off his shoe, and gave it to his neighbour: and this 7vas a testimony in Israel. 8. Therefore the kinsman said unto Boaz, Buy it for thee: So he drew off his shoe.

Here,

1. Boaz calls a court immediately. It is probable he was himself one of the elders (or aldermen) of the city, for he was a mighty man of wealth; perhaps he was father of the city, and sat chief, for he seems here to have gone up to the gate, as one having authority, and not as a common person; like Job, ch. 29. 7, &c. We cannot suppose him less than a magistrate in his city, who was grandson to Nahshon, prince of Judah; and his lying at the end of a heap of com in the threshing-floor the night before, was not at all inconsistent, in those days of plainness, with the honour of his sitting judge in the gate. But why was Boaz so hasty, why so fond of the match.'' Ruth was not rich, but lived upon alms; not honourable, but a poor stranger; she was never said to be beautiful; if ever she had been so, we may suppose that weeping, and travelling, and gleaning, had withered her lilies and roses. But that which made Boaz in love with her, and solicitous to expedite the affair, was, that all her neighbours agreed she was a virtuous woman; this set her price with him far abox>e rubies, Prov, 31. 10. And therefore, he thinks, if, by marrying her, he might do her a real kindness, he should also do himself a very great kindness; he will therefore bring it to a conclusion immediately. It was not court-day, but he got ten men of the elders of the city to meet him in the town-hall over the gate, where public business used to be transacted, v. 2. So many, it is probable, by the custom of the city, made a full court. Boaz, though a judge, would not be a judge in his own cause, but desired the concurrence of other elders. Honest intentions dread not a public cognizance.

2. He summons his rival to come and hear the matter that was to be proposed to him; (v. 1.) "Ho, such a one, sit down here." He called him ^>v his name, no doubt, but the divine historian

thought not fit to record it; for because he refused to raise up the name of the dead, he deserved not to have his name preserved to future ages in this history. Providence favoured Boaz m ordering it so, that this kinsman should come by thus opportunely, just wlien the matter was ready'to be proposed to him. Great affairs are sometimes much furthei-ed by small circumstances which facilitate and expedite tliem.

3. He proposes to the other kinsman the redemption of Naomi's land, which, it is probable, had been mortgaged for money to buy bread with, when the famine was in the land; (v. '3.> " A^aomi has a fiar-cel of laiid to sell, namely the equity of the redemption of it out of the hands of the mortgagee, which she is willing to part with;" or, as some think, it w;is her jointure for life, and Avanting money, for a small m itter she would sell her interest to the heir at law, who was the fittest to be a purchaser. This he gives the kinsman legal notice of, {y. 4.) that he might have the refusal of it. Whoever had it must pay for it, and Boaz might have said, " My money is as good as my kinsman's; if I have a mind to it, why may I not buy it privately, since I had the first proffer of it, and say nothing to my kinsman?" No; Boaz, though fond enough of the purchase, would not do so mean a thing, as to take a bargain over another man's head, that was near akin to it; and we are taught by his example, to be not only just and honest, but fair and honourable, in all our dealings, and to do nothing which we are unwilling should see the light, but be above-boa-d.

4. The kinsman seemed forward to redeem the land, till he was told, that if he did that, he must marry the widow, and then he flew off. He liked the land well enough, and, probably, caught at that the more greedily, because he hoped that the poor widow being under a necessity of selling, he might have so much the better bargain; " I nvill redeem it" (said he) " with all my heart;" thinking it would be a fine addition to his estate, v. 4. But Boaz told him there was a young widow in the case, and if he have the land, he must take her with it. Terra transit cu7n onere — The estate passes with this incumbrance; either the divine law or the usage of the country would oblige him to it, or Naomi insisted upon it that she should not sell the land, but upon this condition, v. 5. Some think this does not relate to that law of marrying the brother's widow, (for that seems to oblige only the children of the same father, (Deut. 25. 5.) unless by custom it was afterward made to extend to the next of kin,) but it refers to the law of redemption of inheritances (Lev. 25. 24, 25.) for it is a Goel, a redeemer, that is here inquired for; and if so, it was not by the law, but by Naomi's own resolution, that the purchaser was to marry the widow. However it was, this kinsman, when he heard the conditions of the bargain, refused it; (v. 6.) " I cannot rpdppm it for myself, I will not meddle with it upon these terrns, lest i mar my own inheritance;" the land, he thought, would be an improvement of his inheritance, but not the land with the woman, that would mar it. Perhaps he thought it would be a disparagement to him to mairy such a poor widow that was come from a strange country, and almost liv^ed upon alrns; he fancied it would be a blemish to his family, it would mar his blood, and disgrace his posterity; her eminent virtues were not sufficient in his eye to balance this. The Chaldee paraphrase makes his reason for this refusal to be, that he had another wife, and if he should take Ruth, it might occasion strife and contention in his family, and that would mar the comfort of his inheritance. Or, he thought she might bring him a great many children, and they would all expect shares out of his estate, which would scatter it into too many

RUTH, JV.

hands, so that his family would make the less figure This makes many shy of the great redemption, they are not willing to espouse religion; they have heard well of it, and have nothing to say against it; they will give it their good word, but at the same time they will give their good word with it, they are willing to part with it, and cannot be bound for it, for fear of marring their own inheritance in this world. Heaven they could be glad of, but holiness they can dispense with; it will not agree with the lusts they have already espoused, and therefore let who will purchase heaven at that rate, they cannot. 5. The right of redemptidn is fairly resigned to Boaz; if this nameless kinsman lost a good bargain, a good estate, and a good wife too, he may thank himself for not considering it better, and Bbaz will thank him for making his way clear to that which he valued and desired abo\ e any thing. In those ancient times it was not the usage to pass estates by writings, as afterwards, (Jer. 32. 10, &c.) but by some sign or ceremony, as with us by livery and seisin, as we commonly call it; that is, the delivery of seisin, seisin of a house by giving the key, of land by giving turf and a twig. The ceremony here used, was, he that surrendered, filucked off his shoe, (the Chaldee says, it was the glove of his right hand,) and gave it to him to whom he made the surrender, intimating thereby, that whatever right he had to tread or go upon the land, he conveyed and transferred it, upon a valuable consideration, to the purchaser; this was a testimony in Israel; v. 7. and it was done in this case, v. 8. If this kinsman was obliged by the law to have married Ruth, and his refusal had been a contempt of that law, Ruth must ha.\e plucked off his shoe, and s/iit in his face. Deut. 25. 9. But though his relation should in some measure oblige him to the duty, yet the distance of his relation might serve to excuse him from the penalty, or Ruth might very well dispense with it, since his refusal was all she desired from him. But Bishop Patrick, and the best interpreters, think this had no relation to that law, and that the drawing off of the shoe was not any disgrace, as there, but a confii mation of the surrender, and an evidence tliat it was not fraudulently or surreptitiously obtained. Note, Fair and open dealing in all matters of contract and commerce, is what all those must make conscience of, that would approve themselves Israelites indeed, without guile. How much more honourably and honestly does Boaz come by this purchase, than if he had secretly undermined his kinsman, and privately struck up a bargain Avith Naomi, unknown to him. Honesty will be found the best policy.

9. And Boaz said unto the elders, and 7mto all the people, Ye are witnesses this day that T have bought all that 7vas Elime-lech's, and all that 7vas Chilion's and Mah-lon's, of the hand of Naomi. 10. Moreover, Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from amono; his brethren, and from the gate of his place : ye are witnesses this day. 11. And all the people that rncre in the gate, and the elders, said, TVe are witnesses. The 1 ^ord make the woman that is come into thine house like Rachel and like liCah, which two did build the house of Israel: and do thou wortiiily in

Ep!u?vtah, and be famous in Betlvjehem 12. And let thy house be like the house of Pharez, (whom Tamar bare unlo Judah.) of the seed which the Lord shall give thee of this young woman.

Boaz now sees his way clear, and therefore delays not to perform his promise made to Ruth, that he would do the kinsman's part, but, in the gate of his city, before the elders and all the people, publishes a marriage-contract between himself and Ruth the Moabitess, and therewith the purchase of all the estate that belonged to the family of Elime-lech. If he had not been {ch. 2. 1.) a mighty man of wealth, he could not lui\ e compassed his re-nemntion, nor done this service to his kinsman's family. What is a great estate good for, but that it enables a man to do so much the more good in his generation, and especially to those of his own household, if he have but a heart to use it so ? Now concerning this marriage, it appears, I. That it was solemnised, or at least published, before many witnesses; {v. 9. 10.) "Ye are witnesses," 1. "That I have bought the estate; whoever has it or any part of it, mortgaged to them, let him come to me and he shall have money, according to the value of the land," which was computed by the number of years to the year of jubilee, (Lev. 25. 15.) when it would have returned of couise to Elimelech's family. The mere public the sales of estates are, the better they are guarded against frauds. 2. " That I have purchased the widow to be my wife;" he had no portion with her; what jointure she had, was incumbered, and he could not have it without giving as much for it as it was worth, and therefore he might well say, he purchased her, and yet being a virtuous woman, he reckoned he had a good bargain. House and riches are the ijiheritance of fathers, but a prudent wife is more valuable, is frorri the Lord as a special gift. He designed, in marrying her, to preserve tl e memory of the dead, that the name of Mahlon, though he left no son to bear it up, might not be cut off from the gate of his place, but by this means might be preserved, that it should be inserted in the public register, that Boaz married Ruth tl.e widow of Mahlon, the son of El'melech, which posterity, whenever thev had occasion to consult the register, would take particular notice cf. And this history being preserved for the sake of that marriage and the issue of it, that proved an effectual means to perpetuate the name of Mahlon, even beyond the thought or intention of Bo-iz, to the w rld's end. And observe that because Boaz did this honour to the dead, as well as this kindness to the living, God did him the honour to bring him into the genealogy of the Messiah, by which his family was dignifred above all the families in Israel; while the other kinsman, that was so much afraid of diminishing himself, and marring his inheritance, by marrying the widow, has his name, family, and inheritance, buried in obli\ion and disgrace. A tender and generous concern for the honour of the dead, and the comfort of poor widows and strangers, neither of which can return the kindness, (Luke 14. 14.) is what God will be well pleased with, and will surely recompense. Our Lord Jesus is o\ir God, our Pedremer, our everlasting Redeemer; he looked, like Boaz, with compassion on the deplorable state of fallen mankind; at a vast expense lie redeemed the heavenly inheritance for us, which by sin was mortgaged, and forfeited in the hands of divine justice, and which we could never have been able to redeem. He likewise purchased a peculiar people, whom he wo\iM cs])ouse to himself, though strangers and foreigners, like Ruth,

RUTH, IV.

223

poor, and despised, that the name of that dead and buried race niiglit not be cut off for ever. He ventured the marring of his own inheritance, to do tiiis, for though he was rich, yet for our sakes he became poor; but he was abundantly recompensed for it by his Father, who, because he thus humbled himself, hath highly exalted, and given him a name above every name. Let us own our obligations to him, make sure our contract with him, and study all our days how to do him honour.

Boaz, by making a public declaration of this marriage and purchase, not only secured his title against all pretenders, as it were by a fine with proclamations, but put honour upon Kuth, showed that he was not ashamed of her, and her parentage, and poverty, and left a testimony against clandestine marriages. It is only that which is evil, that hates the light, and comes not to it. Boaz called witnesses to what he did, for it was what he could justify, and would never disown; and such regard was then had, even to the contemned crowd, that not only the elders, but all the people that were in the gate, passing and re-passing, were appealed to, (v. 9.) and hearkened to, (v. 11.) when they said, iVe are witnesses.

II. That it was attended with many prayers. The elders and all the people when they witnessed to it, wished well to it, and blessed it, v. 11, 12. Ruth, it should seem, was now sent for, for they speak of her (x'. 12.) as present, (his young ivoman; and he having taken her to wife, they look upon her as already come into his house. And very heartily they pray for tlie new-married couple. The senior elder, it is likely, made this prayer, and the rest of the elders, with tlie people, joined in it, and therefore it is spoken of, as made by them all, for in public prayers, though but one s])eaks, we must all pray. Obstrvc, 1. Marriages ought to be blessed, and accompaiiieil with prayer, because every creature and e\ery ct'iulltion are that to us, and no more, that God makes them to be. It is civil and friendly to wish all happiness to those that enter into that condition; and what good we desire, we should pray for from the Fountain of all good. The minister who gi\es himself to the woid and prayer, as he is the fittest person to exhort, so he is the fittest to bless and pray for, those that enter into this relation. 2. We ought to desire and pray for the welfare and prosperity one of another so far from envying or grieving at it. Now here,

(1.) They pray for Ruth; The Lord make the woman that is come into thine house like Rachel and Leah; that is, " God make her a good wife, and a fruitful mother." Ruth was a virtuous woman, and yet needed the prayers of her friends, that by the grace of God she might be made a blessing to the family she was come into. They pray she might be like Rachel and Leah, rather than like Sarah and Rebekah; for Sarah had but one son, and Rebekah but one that was in covenant; the other was Esau, who was rejected: but Rachel and Leah did build u/i the house of Israel; all their children were in the church, and their offspring was numerous. " May she be a flourishing, fruitful, faithful, vi7ie by thy house side."

(2.) They pray for Boaz, that he might continue to do worthily in the city, to which he was an ornament, and mightthere be more and more famous. They desire that the wife might be a blessing, in the private affairs of the house, and the husband a blessing, in the public business of the town; that she in her place and he in his, might be wise, virtuous, and successful. Observe, The way to be famous, is to do wortliily. Great reputation must be got b3'_ great merits. It is not enough not to do unworthily, to be harmless and inoffensive, but we must do worthily, be useful and serviceable to our gene-

ration; they that would be truly illustrious, must in their places shine as lights.

(3.) They pray for the family; Let thy house be like the house of Pharez; that is, "Let it be very numerous, let it greatly increase and multiply, as the house of Pharez did." The Beth-lehemites were of the house of Pliarez, and knew well how numerous it was; in the distribution of the tribes, that grandson of Jacob had the honour whicli none of the rest had but Manasseh and Ephraim, that his posterity was subdivided into two distinct families, Hezron and Hamul, Numb. 26. 21. Now they pray that the family of Boaz, which was one branch of that stock, might in process of time become as numei'ous and as great as the whole stock now was.

13. So Boaz took Ruth, and she was his wife: and, when he went in unto her, the Lord gave her conception, and she hare a son. 14. And the women said unto Naomi, Blessed be the Lord, which hath not left thee this day without a kinsman, that his name may be famous in Israel. 15. And he shall be unto thee a restorer of thy life, and a nourisher of thine old age: for thy daughter-in-law which loveth thee, which is better to thee than seven sons, hath borne him. 16. And Naomi took the child, and laid it in her bosom, and became nurse unto it. 17. And the women her neighbours gave it a name, saying, There is a son born to Naomi; and they called his name Obed : he is the father of Jesse, the father of David. 18. Now these are the generations of Pharez: Pharez begat Hezron, 19. And Hezron begat Ram, and Ram begat Anmiina-dab, 20. And. Amminadab begat Nahshon, and Nahshon begat Salmon, 21. And Salmon begat Boaz, and Boaz begat Obed, 22. And Obed begat Jesse, and Jesse begat David.

Here is,

1. Ruth a wife; Boaz took her with the usual solemnities, to his house, and she became his wife, v. 13. All the city, no doubt, congratulating the preferment of a \ irtuous woman, purely for her virtues. We have reason to think that Orpah, who returned from Naomi to her people, and lier gods, was never half so well preferred as Ruth was. He that forsakes all for Christ, shall find more than all with him; it shall be recompensed a hundredfold in this present time. Now Orpah wished she had gone with Naomi too; but she, like the other kinsman, stood in her own light. Boaz had prayed that this pious proselyte might receive a full reward of her courage and constancy from the God of Israel, under ivhose wings she was come to trust; and now he became an instrument of that kindness, which vvas an answer to his prayer, and helped to make his own words good. Now she had the command of those servants with whom she had associated, and of those fields in which she had gleaned. Thus sometimes, God raised up. the poor out of (he duf,t to set them with /irinces, Ps. 113. 7, 8.

2. Ruth a mother; the Lord gai'C her concrp/ion, for the fruit of the womb h his rctrard, Ps. 127. 3. It is one of the keys he hath in his hand; and he sometimes makes the barren wcm?Ji that had been

long so, to be a joyful mother of children, Ps. 113. 9. Isa. 54 1.

3. Ruth still a daughter-in-law, and the same that she always was, to Naomi, who was so far frorp being forgotten, that she was a principal sharer in these new joys. The good women that were at the labour when this child was born, congi-atulated Naomi upon it, more than either Boaz or Ruth, because she was the match-maker; and it was the family of her husband that was hereby built up. See here, as before, what an air of devotion there was then attending the common expressions of civility among the Israelites; prayer to God attended the marriage, (y. 11.) and praise to him attended the birth of the child. What pity it is that such pious lan^age should either be disused among christians, or degenerate into a formality. " Blessed be the Lord that has sent thee this grandson," v. 14, 15. (1.) Who was the preserver of the name of her family, and who, they hoped, would be famous, because his father was so. (2.) Who would be hereafter dutiful and kind to her; so they hoped, because his mother was so. If he would but take after her, he would be a comfort to his aged grandmother, a restorer of her life, and, if there should be occasion, would have wherewithal to be the nourisher of her old age. It is a great comfort to those that are going into years, to see of those that descend fi-om them, growing up, that are likely, by the blessing of God, to be a stay and support to them, when the years come wherein they will need such.

and of which they will say, they have no pleasure in them. Observe, They say of Ruth, that she loved Naomi, and therefore was better to her than seven sons. See how God in his providence sometimes makes up the want and loss of those relations from whom we expected most comfort, in those from whom we expected least. The bonds of love prove stronger than those of nature, and there is a friend that sticks closer than a brother; so here, there was a daughter-in-law, better than an own child. See what wisdom and grace will do.

Now here, [1.] The child is named by the neighbours, V. 17. The good woman would have it called Obed, a ser-uant, either in remembrance of the meanness and poverty of the mother, or in prospect of his being hereafter a servant, and very serviceable, to his grandmother. It is no dishonour to those that are ever so well bom, to be servants to God, their friends, and their generation. The motto of the prince of Wales, is, Ich dien — I serve, [2.] The child is nursed by the grandmother, that is, dry nursed, when the mother had weaned him fi-om the breast, v. 16. She laid it in her bosom in token of her tender affection to it, and care of it. Grandmothers are often most fond.

4. Ruth is hereby brought in among the ancestors of David and Christ, which was the greatest honour. The genealogy is here drawn from Pharez, through Boaz and Obed, to David, and so leads toward the Messiah, and therefore not an endless genealogy.

AN

EXPOSITION,

WITH

PRACTICAL OBSERVATIONS,

UPON THE FraST BOOK OF

SAMUEL.

This book, and that which follows it, bear the name of Samuel \\\ the title, not because he was the penman of them, (except of so much of them as fell within his own time, to the twenty-fifth chapter of the first book, in which we have an account of his death,) but because the first book begins with a large account of him, his birth and childhood, his life and govemment; and the rest of these two volumes that are denominated from him, contains the history of the reigns of Saul and David, who were both anointed by him. And because the history of these two kings takes up the greatest part of these books, the vulgar Latin calls them ihz first and second Books of the Kings ; and the two that follow, the third and fourth, which the titles of our English Bibles take notice of with an alias, otherwise called the first Book of the Kings. The LXX call them the first and second Bonks of the Kingdoms. It is needless to contend about it, but there is no occasion to ^ ary from the Hebrew verity. These two books contain the history of the two last of the judges, Eli and Samuel, who were not, as the rest, men of war, but priests; and so much of them is an entrance upon the history of the kings. They contain a considerable part of the sacred history, are sometimes referred to in the New Testament, and often in the title o{ David's Psalms, which, if placed in their order, would fall in, in these books. It is uncertain who was the penman of them; it is probable that Samuel wrote the history of his own time, and that, after him, some of the prophets that were with David, {JYathan, as likely as any,) continued it. The first book gives us a full account of ElVs fall, and Samuel's rise and good govemment, ch. !•• 8. Of Samuel's resignation of the govemment, and Saul's advancement and mal-administration, ch. 9.. 15. The choice of David, his struggles with Saul, Saul's ruin at last, and the opening of the way for David to the throne, ch. 16.. 31. And these things are written for our learning.

I. SAMUEL, I.

CHAP. I.

The history of Samuel here begins as early as that of Samson did, even before he ivas born, as afterwards the history of John the Baptist and our blessed Saviour. Some of the scripture worthies drop out of the clouds, as it were, and their first appearance is in their full growth and lustre. But others are accounted for from the birth, and from the womb, and from the conception. It is true of all, what God says of the prophet .Jeremiah, Before I formed thee in the belly, I kneio thee, Jer. 1. 5. But some great men were brought into the world with more observation than others, and were more early distinguished from common persons, as Samuel for one. God, in this matter, acts as a free agent. The story of Samson introduces him as a child of promise, Judg. 13. But the story of Samuel introduces him as a child o{prayer. Simson's birth was foretold by an angel to his mother; Samuel was asked of God by his mother: both together intimate what wonders are produced by the word and prayer. Samuel's mother was Hannah, the principal person concerned in the story of this chapter. I. Here is her affliction, she was childless, and this affliction aggravated by her rival's insolence, but in some measure balanced by her husband's kindness, v. 1.. 8. II. The prayer and vow

Vol. II.—2 F

she made to God under this affliction, in which Eli the High Priest at first censured her, and afterward encouraged her, V. 9.. 18. III. The birth and nursing of Samuel, V. 19..23. IV. The presenting of him to the Lord, V. 24.. 28.

1. IWTOW there was a certain man X^ of Ramathaim-zophim, of mount

Ephraim, and his name ivas Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephrathite:

2. And he had two wives ; the name of the one was Hannah, and the name of the other Peninnah : and Peninnah had children, but Hannah had no children. 3. And this man went up out of his city yearly to worship, and to sacrifice unto the Lord of hosts in Shiloh. And the two sons of Eli, Hophnj and Phinehas, the priests of the Lord, were

-.'26

I. SAMUEL, 1.

tiiere. 4. And when the time was that El-kanah offered, he gave to Peninnah his wife and to all her sons and her daughters, portions: 5. But unto Hannah he gave a worthy portion : for he loved Hannah ; but the -Lord had shut up her womb. 6. And her adversary also provoked her soie, for to make her fret, because the LoRn liad shut up her womb. 7. And as he did so year by year, when she went up to the house of the Lord, so she provoked her; therefore she wept, and did not eat. 8. Then said Elkanah her husband to her, Hannah, why weepest thou ? and why eatest thou not ? and why is thy heart grieved ? cnn not I better to thee than ten sons ?

We have here an account of the state of" the family into which Samuel the prophet was born. His father's name was Elkanah, a Levite, and of the family of the Koathites, (the most honourable house of that tribe,) as appears, 1 Chron. 6. 33, 34. His ancestor Zuph was an Ephrathite, that is, of Beth-lehem-Judah, which was called Efilirathah, Ruth 1. 2. There this family of the Levites was first seated, but one branch of it, in process of time, removed to mount Ephraim, from which Elkanah descended: Micah's Levite came from Beth-lehem to Mount Ephraim, Judg. 17. 8. Miivster's families are as moveable as any. Perhaps notice is taken of tlieir bein.^ originally Ephrathites, to show their alliance to David. This Elkanah lived at Kamah, or Ramathaim, which signifies the double Uamah, the higher and lower town, the same with Arimathea of which Joseph was, here called }<■ amalhaim-zo-fihim. Zophim signifies 7t'f7?c/2»(e«; probably, they had one of the schools of the prophets there, for prophets are called •jvatchmcn ; the Chaldee paraphrase calls Elkannh a disd/ile of the firofihets. But it seems to me that it was in Samuel that prophecy was revi^ ed; before his time the- e being, for a great while, no ' pen \ ision, ch. 3. 1. Nor is there anv mention of a prophet of the Lord from Moses ^to Samuel, except Judg. 6. 8. So that we have no I'eason to think that there was any nursery or col-iege of prophets liere, till Samuel himself founded one, ch. 19. 19, 20. This is the account of Samuel's parentage, and the place of his nativity.

Let us now take notice of the state of the family.

1. It was a devout family. All the families of Israel should be so, but Levites' families in a particular manner. Ministers should be patterns of family religion. Elkanah went up at the solemn fasts to the tabernacle atShiloh, to worshifi and to sacrifice to the Lord of hosts. I think this is the first time in scripture, that God is called the Lord of hosts, Jehovah Sabaoth, a name by which he was afterward very much called and known. Probably, Samuel the prophet was the first that used this title of God, for the comfort of Israel, when in his time t aeir hosts wei'e few and feeble, and those of their enemies many and mighty; then it would be a support to them, to think that the God they served, ■was Lord of hosts, of all the hosts both of heaven and earth; of them he has a sovereign command, and makes what use he pleases of them. Elkanah was a country Levite, and, for aught that appears, had not any place or office which recjuircd his attendance at the tabernacle, but he went up as a rommon Israelite, with his own sacrifices, to encourage his neighbours and set them a good example. When he sacrificed, he worshipped, J! iniug prayers and thanksgivings with his sacrifices. In

this course of religion he was constant, for he went up yearly.

And that which made it the more commendable in him was,

I. That there was a general decay and neglect of religion in the nation; some among them wor shipped other gods, and the generality were remiss in the service of the God of Israel; and yet Elkanah kept his integrity; whatever others did, his resolution was, that he and his house sh( uld serve the Lord. 2. That Hophni and Phinehas, the sons of ¥A\, were the men that were now chiefly employed in the service of the house of God; and they were men that conducted themselves verv ill in their place, as we shall find afterward; )et Elkanah went up to sacrifice. God had then tied his people to one place and one altar, and forbidden them, under any pretence whatsoever, to worship elsewhere, ancl therefore, in pure obedience to that command, he attended at Shiloh; if the priests did not do their duty, he would do his. Thanks be to God, we, under the gospel, are not tied to any one place or family; but the pastors and teachers whom the exalted Redeemer has given to his church, are those only whose ministration tends to the perfecting of the saints, and the edifying of the body of Christ, Eph. 4. 11, 12. None have dominion over our faith; but our obligation is to those tha.t are the helpers of our holiness and joy, not to anv that by their scandalous immoralities, like Hophr.i and Phinehas, make the sacrifices of the Lord to be abhorred; though still the validity and efficacy of the sacraments depend not on the purity of him that administers them.

II. Yet it was a divided family, and the divisions of it carried with them both guilt and grief. Where there is pie.ty, it is pity but there should be unity. The joint devotions of a family should put an end to divisions in it.

1. The original cause of this division, was Elka-nah's marrying two wi\es, which was a transgression of the original institution of marriage, to which our Saviour reduces it, Matt. 19. 5. 8, From the beginning it luas not so. It made mischief in Abraham's family, and Jacob's, and here in Elkanah's; how much better does the law of God provide for our comfort and ease in this woi-ld than we should, if we were left to ourselves! It is probable that Elkanah married Hannah first, and because he had no children by her so soon as he hoped, he married Peninnah, who bare him children, mdeed, but was in other things a vexation to him. Thus are men often beaten with rods of their own making.

2. That which followed upon this error, was, that the two wi\ es could not agree. They had different blessings; Peninnah, like Leah, was fruitful and had many children, which should have made her easy and thankful, though she was but a second wife, and was less belo\ ed; Hannah, like Rachel, was childless indeed, but she was very dear to her husband, and he took all occasions to let both her and others know that she was so, and many a tvorthy /lortion he gave her; v. 5. and this should have made her easy and thankful. But they were of different tempers; Peninnah could not bear the blessing of fruit-fulness, but she grew haughty and insolent; Hannah could not bear the affliction of barrenness, but she grew melancholy and discontented; and Elkanah had a difficult part to act between them.

(1.) Elkanah kept u]) his attendance at God's altar, notwithstanding this unhappy difference in his family, and took his wives and children with him, that if they could not agree in other things, they might agree to worship God togethci-. If the devotions of a family prevail not to put an end to its divisions, yet let not the d'visions put a stop to the devotions.

1. St-^MUEL, J.

227

(2.) He did all he coula, to encourage Hannah, and to keep up her spirits under her afflictions, v. 4, 5. At the feasts, he offered peace-offerings, to supplicate for peace in his family; and when he and his family were to eat their share of the sacrifice, in token of their communion with God and his altar, though he carved to Peninnah and her children competent portions, yet to Hannah he gave a worthy portion, the choicest piece that came to the table, the piece (whatever it was) that used to be given on such occasions to those that were most valued: this he did, in token of his Inve to her, andji to give all possible assurances of it. Observe, [1.] Elkanah loved his wife never the less for her being ban en. Christ loves /its church, notwithstanding her infirmities, her barrenness; and so ought men to love their ivives, Eph. 5. 25. To abate our just love to any relation for the sake of any infirmity which they cannot help, and which is not their sin, but their affliction, is to make God's providence quarrel with his precept, and very unkindly to add affliction to the afflicted. (2.) He studied to show his love so much tlie more, because she was afflicted, insulted, and low-spirited. It is wisdom and duty to support the weakest, and to hold up those th-.t are run down. (3.) He showed his great love to her, by the share he gave her of liis peace-offerings. Thus we should testify our affection to our friends and relations, by abounding in prayer for them. The better we lo\ e them, the more room let us give them in our prayers.

(3.) Peninnah was extremely peevish and provoking. (1.) She upbraided Hannali with her af-flicti n, despised her because she was barren, and give her taunting language, as one whom Hea\en did not favour. (2.) She envied the interest she had in the love of Elkanah, and the more kind he was to her, the more was she exasperated against her; which was all over base and b rbarous. (3.) She did this most when they ivent up. to the house of the Lord, perhaps, because then thev were more together than at other times, or because then Elkanah showed his affection most to Hann ih. But it was very sinful at such a time to show her malice, when pure hands were to be lifted up at God's altar ivithout wrath and quarrelling. It was likewise very unkind at that time to vex Hannah, not only because then thev we<'e in company, and others would take notice of it, but then Hannah was to mind her devotions, and desired to be most calm and com])osed, and free from disturbance. The great adversary to nur purity and peace is then most industrious to ruffle us, when we should be most composed. When the sons of God come to present themselves before (he Lord, Satan will be sure to come among them, Job 1. 6. (4.) She continued to do this from year to year, not once or twice, but it was her const ;nt practice; neither de-fei'ence to her husband, nor compassion to Hannah, could break her of it; and Lastly, That which she designed, was, to make lier fret; perhaps in hopes to break her heart, that she might p- ssess her husband's heart solely. Or, because she took a pleasure in her uneasiness: nor could Hannah gr.itify her more than by fretting. Note, It is an evidence cf a bad disposition, to delight in grieving those that are melancholy and of a sorrowful s])irit, and in putting those out of humour, that are apt to fret and be uneasy. We ought to bear one another's burthens, not add to them.

(4.) Hannah (poor woman) could not bear the provocation; she wefit, and did not eat, v. 7. It ■inade her uneasv to herself and to all her relations. She did not eat of the fe ist, her trouble took awa)' her appetite, made her vuifit for any company, and a jar in the harmony of family-joy. It was of the feast ujian the sacrifice that she did not eat, for

they were not to eat of the holy things in t/mr mourning, Deut. 26. 14. Lev. 10." 19. Yet it was her infirmity, so f.,r to give way to the sorrow of the world, as to unfit herself for holy joy in God. Those that are of a fretful spirit, and are apt to lay provocattions too mucl; to heart, are enemies to themselves, and strip themselves very much of the comforts botb of life and godliness. We find that God took notice of this ill effect of discontents and disagreements in the conjugal relation; the parties aggrieved, covered the altar of the Lord ivith tears, insomuch that he regarded not the offering, Mai. 2. 13.

(5.) Elkanah said what he could to her, to comfort her. She did not upbraid him with his un-kindness in marrying another wife, as Sarah did, nor did she render to Peninnah railing for railing, but took the trouble wholly to herself, which made her an (object of much compassion. Elkanah showed himself extremely grieved ft her grief; (i'. 8.) Hayinah why iveefiest thou? [1.] He is much concerned to see her thus overwhelmed with sorrow. They that by marriage are made one flesh, ought thus far to be of one spirit too, to share in each other's troubles, so that one cannot be easy while the other is uneasy. [2.] He gives her a loving reproof for it. Why wecfiest thou? And why is thy heart grieved? As many as God lo\'es he rebukes, and so should we. He puts her upon inquiring into the cause of her grief; though she had just reason to be troubled, yet let her consider whether she had reason to be troubled to such a degree; especially so much as to be taken off by it from eating of the holy things. Note, Our sorrow upon any account is then sinful and inordinate, when it diverts us from our duty to God, and im-bitters our comfort in him; when it makes us unthankful for the mercies we enjoy, and distrustful of the goodness of God to us in further mercies; when it casts a damp upon our joy in Christ and hinders us from doing the duty, and taking the comfort, of our particular relations. [3. ] He intimates that nothing should be wanting on his part to balance her grief. "A7n not I better to thee than ten sons? Thouknowest thou hast my affection entire, and let that comfort thee." Note, We ought to take notice of our comforts, to keep us from grieving excessively for our crosses; for, our crosses we deserve, but our comforts we have forfeited. If we would keep the balance even, we must look at that which is for us, as well as that which is against us, else we are unjust to Providence, and unkind to ourselves. God hath set the one over-against the other, (Eccl. 7. 14.) and so should we.

9. So Hannah rose up, after they had eaten in Shiloh, and after they had drunk : (now Eli the priest sat upon a seat by a post of the temple of the Lord :) 10. And she icas in bitterness of soul, and prayed unto the Lord, and wept sore. 11. And she vowed a vow, and said, O Lord of hosts, if thou wilt indeed look on the affliction of thine handmaid, and remember nie, and not forget thine handmaid, but wilt give unto thine handmaid a man child, then I will give him unto the Lord all the days of his life, and there shall no razor come upon his head. 12. And it came to pass, as she continued praying befor«; the Lord, that Eli marked her mouth

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13. J\ow Hannah, she spake in her heart; only her hps moved, but her voice was not heard: therefore Eh thought she liad been drunken. 14. And Eh said unto iier, How long wilt thou be drunken? put away thy wine from thee. 15. And Hannah nn-swered and said. No, my lord; I (nn a woman of a sorrowful spirit: I have drunk neither wine nor strong drink, but. have|, poured out my soul before the Loud. 16. Count not thine handmaid for a daughter of Belial : for out of the abuntiance of my complaint and grief have I spoken hitherto. 17. Then Eli answered and said. Go in peace: and the God of Israel grant thee thy petition that thou hast asked of him. 18. And she said, Let thine handmaid find grace in thy sight. So the woman went her way, and did eat, and her countenance was no more sad.

Elkanah had gently reproved Hannah for her inordinate grief, and here we find the good effect of the reproof.

I. It brought her to her meat. She ate and drank, v. 9. She did not harden herself in sorrow, nor grow sullen when she was reproved for it; but when she perceived her husband uneasy that she did not come and eat with them, she cheered up her own spirits as well as she could, and came to table. It is as great a piece of self-denial to control our passions, as it is to control our appetites.

II. It brought her to her prayers. It put her upon considering, "Do I well to be angry? Do I well to fret? What good does it do me? Instead of binding the burthen thus upon my own shoulders, had I not better ease myself of it, and cast it uijon the Loi'd by prayer?" Elkanah had said, .//W7 not I better to thee than ten sons? Which perhaps occasioned her to think with herself, " Whether he be so or no, God is, and therefore to him will I apply myself, and before him will I pour out mv complaint, and try what relief that will give me.*' If ever she will make a more solemn address than ordinary to the throne of grace upon this errand, now is the time. They are at Shiloh, at the door of the tabernacle, where God had promised to meet his people, and which was the house of/iray-er. They had lately offered their peace-offerings, to obtain the favour of God and all good, and in token of their communion with him; and, taking the comfort of their being accepted of him, they had feasted upon the sacrifice, and now it was proper to put up her prayer in virtue of that sacrifice; for the peace-offerings typified Christ's mediation, as well as the sin-offerings, for by it not only atonement is made for sin, but the audience and acceptance of our prayers, and an answer of peace to them, are obtained for us: to that Sacrifice, in all our supplications, we must have an eye.

Now concerning Hannah's praye", we may observe,

1. The warm and lively devotion there was in it; which appeared in several instances, for our direction in prayer.

(1.) She improved the present grief and trouble of her spirit, for the exciting and quickening of her pious affection in pravers. Being hi bitterness of soul, she firaued, v.' 10. This good use we should make of our afflictions, they should make us the more lively in our addresses to God Our

blessed Saviour himself, being in an agony, prayed more earnestly, Luke 22. 44.

(2.) She mingled tears with her pt avers. It was not a dry prayer; she wept sore; like a true Israelite, She ivefit a?id made sup/ilication, (Hos. 12. 4.) with an eye to the tender mercy of cur God, who knows the troubled sm 1; the prayer came from her heart, as the tears fn m her eyes.

(3.) She was very i);irticular, and yet vety modest, in her petition. She begged a child, a man child, that it might be fit to serve in tlic tabernacle. God gives us leave, in prayer, net oiily to ask good things in general, but to rriention that special good thing which we most need and desiie. Yet she says not, as Rachel, (tive me children. Gen. 30. 1. She will be very thankful for one.

(4.) She made a solemn vow or prf mise, that if God would give her a son, she would give him up, to God, V. 11. He would be, by biith, a Levite, and so devoted to the service of God; but he shculd be, by her vow, a Nazarite, and his vei-y childhood should be sacred. It is probable she had acquainted Elkanah with her purpose before, and had his consent and approbation. Note, (1.) Parents have a right to dedicate their children to God, as living sacrifices and spiritual priests; and an obligation is thereby laid upon tliem to serve God faithfully a// the days of their life.. (2.) It is very proper, when we are in pursuit of any nievcy, to bind our own souls with a bond, that if Ciod give it us, we will devote it to his honour, and cliecrfully use it in his service. Not that hereby we can pretend to merit the gift, but thus we aie qualified for it, and for the comfort of it. In hope of mercy, let us promise dutv.

(5.) She spoke all this so softly, that none could hear her. Her lips moved, but her voice ivas not heard, v. 13. Hereby she testified htr belief of God's knowledge of the heart and its desires. Thoughts are words with him, nor is he one of those gcds that must be cried aloud to, 1 Kings 18. 27. It was likewise an instance of her humility and holy shame-facedness in her approach to Gcd; she was none of those that made her voice to be heard on high, Isa. 58. 4. It was a secret prayer, and therefore, though made in a public place, yet was thus made secretly, and not, as the Pharisees prayed, to be seen of men. It is true, praver is not a thing we have reason to be ashamed of, but we must avoid all appearances of ostentation. Let what passes between God and our souls, be kept to ourselves.

2. The hard censure she fell under for it. Eli was now High Priest, and Judge in Israel: he sat upon a seat in the temple, to oversee what was done there, v. 9. The tabernacle is here called the temple, because it was now fixed, and served all the purposes of a temple. There Eli sat to receive addresses and give direction, and somewhere, (it is probable,) in a private comer, he espied Hannah at her prayers, and, by her unusual manner, fancied she was dnmken, and spoke to her ac-corchngly; v. 14, How long ivilt thott be drunken?

the verv iniputa.tion that Peter and the apostles

fell under, when the Holy Ghost gave them utterance. Acts 2. 4. Perhaps in this degenerate age, it was no stiange thing to see dnmken women at the door of the tabernacle; for, otherwise, one wovdd think the vile lust of Hophni and Phinehas could not have found so easy a prey there, ch. 2. 22. Eli took Hannah for one of these. It is one bad effect of the abounding of iniquity, and its becoming fashionable, that it often gives occasion to suspect the innocent. When a disease isi epidemical, every one is suspected to be tainted with it.

Now, (1.) This was Eli's fauU; and a great fault it was, to pass so severe a censure without better

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observation or information. If his own eyes were jilrcady waxen dini, he should have employed those about him to inquire. Drunkards are commonly noisy and turbulent, but this poor woman was silent and composed. His fault was the worse, that lie was tl\e priest of the Lord, who should lia\e had cum/iassion on the ignorant, Heb. 5, 2. Note, It ill becomes us to be rash and hasty in our censures of others, and to be forward to believe people guilty of bad things, while either the matter of fact on which the censure is grounded, is doubtful and unproved, or is capable of a good construction. Charity commands us to hope the best concerning all, and forbids censoriousness. Paul had very good information, when he. did hat partly believe, (1 Cor. 11. 18.) hoping it was not so. Especially we ought to be cautious how we censure the devotion of others, lest we call that hy/iorrisy, enthusiasm, or superstition, which is really the fruit of an honest zeal, and is accepted of God.

(2.) It was Hannah's affliction; and a great affliction it was, added to all the rest; vinegar to the wounds of her spirit. She had been repro\ ed by Elkanah, because she would not eat and drink; and now to be reproached by Eli, as if she had eaten and drunk too much, was very hard. Note, If is no new thing for those that do well, to be ill thought of, and we must not think it strange if at any time it be our 1 ot.

3. Hannah's humt»le vindication of herself from this crime with which she was charged. She bore it admirably well; she did not retort the charge, and upbraid him with the debauchery of his own sons; did not bid him look at home and restrain them; did not tell him how ill it became one in his place, thus to abuse a poor sorrowful worshipper at the throne of grace. When we are at any time unjustly censured, we have need to set a double watch before the door of our lips, that we do not lecrimi-nate, and return censure for censure. Hannah thought it enough to vindicate herself, and so must we, V. 15, 16. (1.) In justice to herself, she expressly denies tne charge; speaks to him with all possible respect, calls him My lord; intimates how very desirous she was to stand well in his opinion; and how loath to lie under his censure. " No, my lord, it is not as you suspect, I have drunk neither wine nor strong drink, nor any at all," (though it was proper enough to be given to one of such a heavy heart, Prov. 31. 6.) "much less to any excess; therefore count not thy handmaid for a daughter of Belial." Note, Drunkards are children of Belial, women-drunkards particularly; children of the wicked one; children of disobedience; children that will not endure the yoke; (else they would not be drunk;) they are more especially what has just been stated, when actually drunk. They that cannot govern themselves, will not bear that any one else should. Hannah owns the crime had been very great, if she had indeed been guilty of it, and he might justly have shut her out of the courts of God's house; but the very manner of her speaking in her own defence, was sufficient to demonstrate that she was not drunk. 2. In justice to him, she accounts for the manner which had given occasion to his susj)icion. " lam a woman of a sorrowful spirit, dejected and discomposed, and that is the reason I do not look as other people; the eyes are red, not with wine, but with weepmg. And at this time, I have not been talking to myself, as drunkards and fools do, but I have been pouring out my soul before the Lord, who hears and understands the language of the heart, and this, out of the abundance of my complaint and grief." She had been, more than usual, fervent in prayer to God, and that, she tells him^as the true reason of the disorder she seemed toTFe in. Note, When we are

unjustly censured, we should endeavour, not only to clear ourseh es, but to satisfy our brethren, bv giving them a just and true account of that which they misapprehended.

4. The atonement Eli made for his rash unfriendly censure, by a kind and fatherly benediction, v. 17. He did not (as many are apt to do in such a case) take it for an aftVont to have his mistake rectified, and to be convinced of his error, nor did it put him out of humour. But, on the contrary, he now encouraged Hannah s devc ticns, as much as before he had discountenanced them; not only uiti mated that he was satisfied of her innocency bj' those woids, Go in peace, but being High-pritst, as one having authority, he blessed her in ihe namc(.t the Lord, and thoujj,h lie knew not what the par ticular blessing was, that she had been praying for, yet he puts his Anun to it, so good an opinion had he now conceived of her prudence and piety. . The God of Israel grant thee thy petition, whatever it is, that thou hast asked of him. Note, By our meek and humble carriage toward those that reproixh us because they did not know us, we may perhi.jis make them our friends, and turn their censures of us into prayers for us.

5. The great satisfaction of mind with which Hannah now went away, v. 18. She begged the continuance of Eli's good opinion of her, and his good prayers for her, and then she went her way, and did eat of what remained of the peace-ofTerings, (none of which was to be left until the morning,) and her countenance was no more sad; no more as it had been, giving mai ks of inward trouble and discomposure; but she lo(.ked pleasant and cheerful, and all was well. Whence came this sudden happy change? She had by prayer committed her case to God, and left it with him, and now she was no more perplexed about it. She had prayed for herself, and Eli had prayed for her; and she believed that God would either give her the mercy she had prayed for, or make up the want of it to her some other way. Note, Prayer is heart's ease to a gracious soul; the seed of Jacob have often found it so, being confident that God will ne\ er say unto them, Seek ye me in vain. See Phil. 4. 6, 7. Prayer will smooth the countenance; it should do so.

19. And they rose up in the morning ■arly, and worshipped before the Lord, and returned, and came to their house to iiamah: and Elkanah knew Hannah his wife ; and the Lord remembered her. 20. Wherefore it came to pass, when the time was come about after Hannah had conceived, that she bare a son, and called his name Samuel, saying., Because I have asked him of the Lord. 21. And the man Elkanah, and all his house, went up to oHer unto the Lord the yearly sacrifice, and his vow. 22. But Hannah went not up; for she said unto her husband, / iDill not go uj) until the.child be weaned, and then 1 will bring him, that he may appear before the Lord, and there abide for ever. 23. And Elkanah her husband said unto her. Do what seemeth thee good ; tarry until thou have weaned him ; only the Lord establish his word. So the woman abode, and gave her son suck until she weaned him. 24. And when she had weaned him, she took him up with her, with three bullocks, and

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one ephah of flour, and a bottle of wine, and brought hini unto the house of the Lord in Shiloh : and tlie child 2cas young. 25. And they slew a bullock, and brought the child to Eli. 26. And she said. Oh, my lord! as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto the Lord. 27. For this child I prayed ; and the Lord hath given me my jx^ition which 1 asked of him: 28. Therefore also I have lent him to the Lord ; as long as he liveth he shall be lent to the Lord. And he worshipped the Lord there.

Here is,

I. The retin-n of Elkanali and his fam'ly to then-own habitation, wlien the days appo nted for the feast were over, x'. 19. Observe how they improved their time at the tabernacle: every d;iy they were there, even tliat which was fixed for their journey home, they worshipped God. And they rose im early to do it. It is good to begin the day with God. Let him that is tlie fiTst, have the first. They had a journey before them, and a family of ciiildren to take with them, and yet they would not ; stir till they had worshipped CtocI together. Pray- ' er and provender do not hinder a journey. They ' had spent several days now in religious worship, and yet they attended once more. We should not be weary of well-doing.

II. Tlie birth and name of this desired son. At length the Lord remembered Hannah; the very thing she desired; (x;. 11.) and more she needed not desire, tliat was enough, for then she conceived and bare a son. Though (iod seems long to forget his people's burthens, troubles, cares, and prayers, yet he will at length make it to appear that they are not out of his mind. This son the mother called Samuel, v. 20. Some make the etymology of it to be much the same with that of Ishniael, heard of God, because the mother's prayers were remarkably heard, and he was an answer to them. Others, because of the reason she gi^ es for the name, make it to signify asked of God; it comes nearly to the same; she designed by it to perpetuate the remem-!n-ancc of God's favour to her in answering her pravers. Thus she designed, upon everv mention of his name, to t ■.ke the c mfort to herself, and to give Gnd the glory of that gracious condescension. Note, Mercies inansv/ertopraver, are to be remem-l)ercd with peculiar expressions of thankfulness, as Ps. 116. 1, 2. How many seasonable deliverances and suppl es may we call Sa;»nel, asked of God; and whato. er is so, we are =n a special manner engaged to devote to him. Hannah intended by this name to put her son in mind of the obligation he was imder to be the Lord's, in consideration of this, that he was asked of (ind, and was at the same time dedicated t^ him. A child of prayer is in a special manner bound to be ;i good child. Lemuel's mother reminds him that he was the son of her vows, Prov. 31. 2.

III. The close attendance Hannah gave to the nursing of him, not only because he was dear to her, but because he was devoted to (^id, and for him she nursed him. She therefore nursed him hci-sclf, ;ind did not hang him on another's breast. We ought to take care of our children, not only with an eye to the law of nitui-e as they are our's.'but with an eve to the cnvt-nant of errarc as they are given up to God. See Rzek. 16. 20, 21. This sanctifies the nursing of them, wlicn it is dene a? unto the I .ord.

Elkanah went up every year to worship at the tabernacle, and particularly to perform his vow; peihaps some vow he had made distinct from Hannah's, if God would give him a sen by her, v. 21. But Hann.,h, though she felt a warm regard for the couits of God's hcuse, begged leave of her husband to stay at home; for the women were not under any obligation to go up to the three yearly feasts, as the men were. However, Hannah had been accustomed to go, but now'desired to be excused, 1. Because she would not be so long absent from her nursery. Cu7i a woman forget her sucking- child? We may suppose she kept constant at home, for if she had gone any whither, she would have gone to Shiloh. Note, -God will have mercy, and not sacrifice. Thr se that are detained from public ordinances, by the nursing and tending of little children, may take comfort from this instance, and believe, tb'at if they do that with an eye to God, he will graciously accept them therein; and thrugh they tarry at home, they shall dix ide the spoil. 2. Because she wruld net go up to Shiloh till her son was big enough, not only to be taken thither, but to be left there; for if once she took him thither, she thought she could never find it in her heait to bring him back again. Note, Those who are steadfastly resolved to pay their \'ows, may yet see good cause to defer the payment of them. Everij thing is beautiful i7i its season. No primal was accepted in sacrifice, till it had been for some time under its dam, Lev. 22. 27. Fruit is best when it is ripe. Elkanah agrees to what she proposes, v. 23, Do ■what seemeth thee good. So far was he from delighting to cross her, that he referred it entirely to her. B'ehold, how good and pleasant a thing it is, when yoke-fellows thus draw even in the yoke, and accommodate themselves to one another; each thinking well of what the other does, especially in woi-ks of piety and charity. He adds a prayer, Only the Lord establish his word; that is, "God preserve the child through the perils of his infancy, that the solemn vow which God signified his acceptance of, by giving us the child, may be performed in its season, and so the whole matter mav be accomplished." Note, Those that have in sincerity devoted their children to God, may with comfort pray for them, that God will establish the word sealed to them, at the same time that they were sealed for him.

IV. The solemn entering of this child into the service of the sanctuary. We may take it for granted that he was presented to the Lord at forty days old, as all the first-born were; (Luke 2. 22, 23.) but that is not mentioned, because there was nothing in it singular; but now that he was weaned, he was presented, not to be redeemed. Some think it was as soon as he was weaned from the breast, which, the Jews say, was not till he was three years old; it is said, She gave him suck till she had weaned him, t. 23. Others think it was not till he was weaned from childish things, at eight or ten years old. But I see no inconvenience in admitting such an extraordinary child as this, into the tabernacle, at three years old, to be educated among the children of the priests. It is said, i'. 24, 7'he child was young; but, being intelligent abo\ e his years, he was no trouble. None can begin too soon to be religious. The child was a child, so the Hebrew reads it, in his learning-age. /'or whom shall he teach knowledge, but them that are ritwly weaned from the milk, and drawn from the breasts, Isa. 28. 9. Observe how she presented her child. 1. With a sacrifice; no less than three bullocks, with a meat-ofTering for each, v. 24. A bullock, perhaps, for each year ()f tl^ child's life. Or, rne for a bumf-offering, another for a sin-oFering, aiid

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the third for a peace-offering. So far was she from thinking that, by presenting her son to God, she made God her Debtor, that she thought it requisite by these slain offerings to seek God's acceptance of her li\ ing sacrifice. All our covenants with God for oursei\es, and our's, nuist be made by sacrifice, the gre.it Sacrifice.

2. With a grateful acknowledgment of God's goodness in answer to prayer. This she makes to Eli, becLiuse he had encouraged her to hope for an answer of peace; v. 26, 27, Fortius child 1 prayed. (Here it was obtained by prayei', and here it is resigned to the prayer-hearing God.) "You have forgotten me, my lord; but I who now appear so cheerful, am the woman, the very same, that, three years ago, stood by thee here, weeping and praying, and this was the child I prayed for." Answers of prayer may thus be humbly triumphed in to the glory of God. Here is a living testimony for God, "I am his witness that he is gracious." See Ps. 66. 16''19. "For this mercy, this comfort, I prayed, and the Lord has giveti me my fietition.^ See Ps. 34. 2, 4, 6. Hannah does not remind Eli of it by adverting to the suspicion he had formerly expressed; she does not say, " I am the woman whom you passed that severe censure upon; what do you think of me now?" Good men ought not to be upbraided with their infirmities and oversights; they have themselves repented of them, let them hear no more of them.

3. With a full surrender of all her interest in this child unto the Lord; v. 28, / have lent him to the Lord as long as he liveth. And she repeats it, because she will never revoke it, he shall be {n deo-dand) lent or given to the Lord. Not that she designed to call for him back, as we do what we lend, but she uses this word, Shaol, he lent, because it is the same word that she had used before, i<. 20. / asked him of the Lord, only in another conjugation. And, V. 27, the Lord gave me the petition which I asked, (Shaalti, in Kal, therefore I have lent him; Hishilti, the same word in Hiphil:) and so it gives another etymology of his name, Samuel, not only asked of God, but lent to God. And observe, (1.) Whatever we give to God, may, upon this account, be said to be lent from him. AH our gifts to him were first gifts to us. Of thine own. Lord, have ivegiven thee, 1 Chron. 29. 14, 16. (2.) Whatever we give to God, may, upon this account, !>'• ^,nd to be lent to him; that though we may not 1. '1 it as a thing lent, yet he will certainly repay it With interest, to our unspeakable advantage, particularly what is given to his floor, Prov. 19. 17. When by baptism we dedicate our children to God, let us remember that they were his before by a sovereign right, and that they are our's still so much the more to our comfort. Hannah resigns him to the Lord, not for a certain term of years, as children are sent apprentices, but durante vita — as long as he liveth, he shall be lent unto the Lord; a Nazaritefor life. Such must our covenant with God be, a marriage-covenant; as long as we live, we must be his and never forsake him.

Lastly, The child Samuel did his part beyond what could have been expected from one of his years; for of him that seems to be spoken. He ivor-shifified the Lord there; that is, he said his firayers. He was, no dovibt, extraordinarily forward, (we have known children that have disco\ered some sense of religion very young,) and his mother, designing him for the sanctuary, took particular rare to train him up to that which was to be his work in the sanctuary. Note, Little children should learn betimes to worship God. Their parents should instruct them in it, and bring them to it; put them upon doing it as well as they can, and God will graciously accept them, and teach them to do better.

CHAP. II.

In this chapter, we have, I. Hannah's son^ of thanKsgiThi;! to God for his favour to her, in giving her Samuel, «■. 1.. 10. II. Their return to their family, with Eli's blessing, v. II.. 20. The increase of their family, (v. 21.) Samuel's growth and improvement, (v. 11, 18, 21, 26.) and the care Hannah took to clothe him, v. 19. III. The great wickedness of Eli's sons, v. 12. . 17, 22. IV'. The over mild reproof that Eli gave them for it, v. 23.. 25. V. The jubtly dreadful message God sent him b^' a prophet, threatening the ruin of his family for the wickedness of his sons, v. 27 .. 36.

4 ND Hannah prayed, and said, My /\. heart rpjoiceth in the Lord; mine

God. 3. Talk proudly; let not your mouth : for

horn is exalted in the Lord ; my mouth is enlarged over mine enemies ; because 1 rejoice in thy salvation. 2. There is none holy as the Lord: for there is none beside thee ; neither is there any rock like our no more so exceedhig arrogancy come out of the Lord is a God of knowledge, and by him actions are weighed. 4. The bows of the mighty men are broken, and they that stumbled are girded with strength. 5. Theij that were full have hired out themselves for bread ; and they that icere hungry ceased: so that the barren hath borne seven; and she that hath many children is waxed feeble. 6. The Lord killeth, and maketh alive: he bringeth down to the grave, and bringeth up. 7. The Lord maketh poor, and maketh rich : he bringeth low, and lifieth up. 8. He raiseth up the poor out of the dust, and lifteth up the beggar from the dung-hill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the Lord's, and he hath set the world upon them. 9, He will keep the feet of his saints, and the wicked shall be silent in darkness ; for by strength shall no man prevail. 10. The adversaries of the Lord shall be broken to pieces; out of heaven shall he thunder upon them -, the Lord shall judge the ends of the earth; and he shall give strength unto his king, and exalt the horn of his anointed.

We have here Hannah's thanksgiving, dictated, not only by the spirit of prayer, but by the spint of prophecy. Her petition for the mercy she desired, we had before, (cA. 1. 11.) and here her return of praise; in both, out of the abundance of a heart deeply affected, (in the foraier, with her own wants, and in the latter, with God's goodness,) her mouth sfiake.

Observe in general, 1. When she had recei\ ed mercv from God, she owned it, with thinkfulness to his praise. Not like the nine lepers, Luke 17. 17. Praise is our rent, our tribute, we are unjust if we do not pay it. 2. The mercy she had received, was an answer to prayer, and therefore she thought herself especially obliged to give' thanks for it. What we win by pr yer, we may wear with com-f'lt, and must wgar with praise. 3. Her thanks-

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giving is here called afirayer; Hannah prayed; for Thanksgiving is an essential part of prayer. In every address to God, we must express a grateful regard to him as our Benefactor. Nay, and thanksgiving for mercies received, shall be accepted as a petition for further mercy. 4. From this particular mercy which she had received from God, she takes occasion, with an elevated and enlarged heart, to speak glorious things of God, and of his government of the world, for the good of his church. Whatever at any time gives rise to our praises, in this manner they should be raised. 5. Her firayer was mental, her voice ivas not heard; but in her thanksgiving sne spake, that all might hear her. Slie made her supplication with groanings that could not be uttered, but now her lips were opened to show forth God's firaise. 6. This thanksgiving is here left upon record for the encouragement of those of the weaker sex to attend the throne of grace; God will regard their prayers and praises. The virgin Mary's song has great affinity with this of Hannah, Luke 1. 46.

Three things we have in this thanksgiving.

I. Hannah's triumph in God, in his glorious perfections, and the great things he had done for her, V. !• 3. Observe,

1. What great things she says of God. She takes little notice of the particular mercy she was now rejoicing in, does not commend Samuel for the prettiest child, the most toward and sensible of his age, or that she ever saw, as fond parents are apt to do; no, she overlooks the gift, and praises the Giver; whereas most forget the Giver, and fasten only on the gift. Every stream should lead us to the Fountain; and the favours we receive from God, should raise our admiration of the infinite perfections there are in God. There may be other Samuels, but no other Jehovah. Inhere is none beside thee. Note, God is to be praised as a peerless Being, and of unparalleled perfection; this gloiy is due unto his name, to own, not only that there is none like him, but that there is none beside him. All others were pretenders, Ps. 18. 31.

Four of God's glorious attributes Hannah here celebrates the glory of. (1.) His unsfiotted purity. This is that attribute which is most praised in the upper world, by those that always behold his face, Isa. 6. 3. Rev. 4. 8. When Israel triumphed over the Egyptians, God was praised as glorious in holiness, Exod. 15. 11. So here, in Hannah's triumph, There is none holy as the Lord. It is the rectitude of his nature, his infinite agreement with himself, and the equity of his government and judgment, in j^.ll the administrations of both. At the remembrance of this, we ought to gi\'e thanks. (2.) Hk almighty povjer. JVeither is there any rock (or any strength, for so the word is sometimes rendered) like our God. Hannah had experienced a mighty support by staying herself upon him, and therefore speaks as she had found, and seems to refer to that of Moses, Deut. 32. 31. (3.) His unsearchable wisdom. The Lord, the Judge of all, is a God of knowledge; he clearly and perfectly sees into the character of e\ ery person, and the merits of everv cause, and he gives knowledge and understanding to those that seek it of him. (4.) His unerring justice. By him actions are weighed. His own are so, in his eteraal counsels; the actions of the children of men are so, in the balance of his judgment; so that he will render to every man according to his work, and is not mistaken in what any man is, or does.

2. How she solaces herself in these things. What we iri\ e God the glory of, we may take the comfort of; Hannah does so, (1.) In holy joy. My heart rcjoiceth in the Lord; not so much in her son, as in her God; he is to be the Gladness of our joy, (Ps.

43. 4.) and our joy must not terminate in any thing short of him. / rejoice in thy salvation; not only in this particular favour to me, but in the salvaticii of thy people Israel, those salvations especially which this child will be an instrument of, and that above all, by Christ, which those are but the types of. (2.) In holy triumph. ^* My horn is exalted; not only my reputation saved by my having a son, but greatly raised by having such a son." We read of some of the singers whom David appointed to lift up the horn, an instrument of music, in praising God; (1 Chron. 25. 5.) so that. My horn is exalted, means this, "My praises are very much elevated to ;,n unusual strain." Exalted in the Lord; God is to have the honour of all our exaltations, and in him must we triumph. My mouth is enlarged; this is, " Now I have wherewith to answer them that reproached me;" he that has his quiver full rf arrows, his house full of children, shall not be ashamed to speak with the enemy in the gate, Ps. 127. 5.

3. How she herewith silences those that set up themselves as rivals with God, and rebels against him; Ty. 3, Talk no more so exceeding proudly. Let not Peninnah and her children upbraid her any more with her confidence in Gcd, and praying to him; at length she found it not in vain. See Mic. 7. 10, Then she that is mine enemy, shall see it, and shame shall cover her that said. Where is my God? Or, perhaps, it was below her to take so much notice of Peninnah, and her malice, in th s song; but this is intended as a check to the insolence of the Philistines, and other enemies of God and Israel, that set their mouth against the heavens, Ps. 73. 9. "Let this put them to silence and shame; he that has thus judged for nie against my adversary, will judge for his people against all their's."

11. The notice she takes of the wisdom and sovereignty of the divine providence, in its disposal of the affairs of the children of men; such are the vicissitudes of them, and such the strange and sudden turns and revolutions of them, that it is often found a very short step between the height of prrs-pevity and the depth cf adveisity; God has not only set the one over against the other, Eccl. 7. 14. but the one very near the other, and no gulf fixed between them, that we may rejoice as though we rejoiced not, and weep as though we wept not.

1. The strong are soon weakened, and the we?k are soon strengthened, when God pleases, v. 4. On the one hand, if he speak the word, the bows of the mighty men are broken, they are disarmed, disabled to do as they have done, and as thev have designed; they have been worsted in battle who seemed upon all accounts to have had the advantage en their side, and thought themseh es sure of victory. See Ps. 46. 9.—37. 15, 17. Particular persons are sorn weakened by sickness and age, and they find that the bow does not long abide in strength, many a mighty man who has gloried in his might, has found it a deceitful bow, that failed him when he trusted to it. On the other hand, if the Lord speak the word, thev who stumbled through v. eakness, Avho were so feeble that they could not go straight or steady, are girded with strength, in body and mind, and are able to bring great things to pass. They who are weakened by sickness, return to their vigour. Job 33. 25. by sorrow shall recover their comfort; which will confirm the weak hands and the feeble knees, Isa. 35. 3. Victory turns in favour of that side that was given up for gone, and even the lame take the prey, Isa. 33. 23.

2. The rich are soon impoverished, and the poor strangely enriched of a sudden, v. 5. Providence sometimes does so blast men's estates, and cross their endeavours, and with a fire not blown consume their increase, that they who were full,

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(their barns full, and their bags full, their houses full of good things. Job 22. 18. and their bellies full of these hid treasures, (Ps. 17. 14.) have been reduced to such straits and extremities as to want the necessary supports of life, and to hire out them seh'cs for bread, and they must dig, since to beg they are ashamed. Riches/lee away, (Prov. 23. 5.) and leave those miserable, who, when they had them, placed their happiness in them. To them that ha\ e been full and free, poverty and slavery must needs be doubly grievous. But, on the other liand, sometimes Providence so orders it, that they ivho were hungry, ceased, that is, ceased to hire out themselves for bread as they had done; having, by God's blessing on their industry, got before hand in the world, and enough to live upon at ease, they shall hunger no more, nor thirst any more. This is not to be ascribed to fortune, nor merely to men's wisdom or folly. Riches are not to men of understanding, nor favour to men of skill; (Eccl. 9. 11.) nor is it always men's own fault that they become poor, but, {v. 7.) The Lord maketh somefioor, and makeih others rich; the impoverishing of one is the enricliing of another, and it is God's doing. To some he gives power to get wealth, from others he takes away power to keep the wealth they have. Are we poor? God made us poor, which is a good reason why we should be content, and reconcile ourselves to our condition. Are we rich.'' God made us rich, which is a good reason why we should be thankful, and serve him cheerfully in the abundance of good things he gives us. It may be understood of the same person; those that w«rre rich God makes poor, and after a while makes rich again, as Job: he gave, he takes away, and then gives again. Let not the rich be proud and secure, JFnr God can soon make them poor; let not the poor despond and despair, for God can in due time enrich them again.

3. Empty families are replenished, and numerous families diminished and made few. This is the instance that comes close to the occasion of the thanksgiving. TJie barren hath borne sei)en, meaning herself, for though at present she had but one son, yet that one being a Nazarite, devoted to (iod, and employed in his immediate service, he was to her as good as seven. Or, it is the language of her faith; now that she has one, she hopes for more, and was not disappointed, she had five more; {v. 21.) so that if we reckon Samuel but for two, as we may well, she has the number she promised herself; the barren hath borne seven, while, on the other hand, she that hath many children, is waxed feeble, and hath left bearing; she savs no more, Peninnah is now mortified, and crest-fallen. The tradition of the Jews, is, that when Hannah bore one child, Peninnah buried two. There are many instances both of the increase of families that were inconsiderable, and the extinguishing of families that made a figure. Job 12. 23. Ps. 107.' 38, &c.

4. God is the sovereign Lord of life and dcTth; (v. 6.) The Lord killeth and maketh ali-cr. Understand it, (1.") Of God's sovereign dominion and universal agency, in the lives and deaths of the children of men. He presides in births and burials. Whenever any die, it is God that directs the arrows of death, the Lord killeth, death is his messenger, strikes whom and when he bids; none are brought to the dust, but it is he that brings them down, for in his hand are the keys of death, and the grave, Rev. 1. 18. Whenever any are born, it is he that makes them alive; none knows what k the way of the s/iirit, but this we know, that it comes from the Father of sfiirits. Whenever any are recovered from sickness, and delivered from imminent perils, >t is God that bringeth up, for to him belong the issues from death. (2.) Of the distinction he makes

Vol. II.—2 G

between some and others; he killeth some, and maketh, that is, keepeth others alive that were m the same danger, in war, suppose, or pestilence. Two in a bed together, it may be; one taken by death, and the other yet alive; even so. Father, because it seemed good in thine eyes. Some that weie most likely to live, brought down to the grave, and others that were as likely to die, brought up; for living and dying do not go by likelihoods. God's providences towards some are killing, ruining to their comforts; and towards others at the same time reviving. (3.) Of the changes he makes with one and the same jierson. He killeth and brmgeth down to the grave; that is, he brings even to death's doors, and tlien revives and raises up, when even life was despaired of, and a sentence of death received, 2 Cor. 1. 8, 9. He turns to destruction, and then says, Return, Ps. 90. 3. Nothing is too hard for God to do, no not the quickening of the dead, and putting life into dry bones.

5. Advancement and abasement are both from him. He brings some low, and lifts up others; (x'. 7.) humbles the proud, and gives grace and honour to the lowly; lays those in the dust that would vie with the God above them, and trample upon all about them; (Job 40. 12, 13.) but lifts up those with his salvation, that humble themselves before him. Jam, 4. 10. Or, it may be understood of the same persons; thrse whom he had brought low, when they are sufficiently humbled, he lifteth up. This is enlarged upon, v. 8. He raiseth ufi the floor out of the dust, a low and mean condition, nay, from the dimghill, a base and servile conditicn, loathed, and despised, to set them among princes. See Ps. 113. 7, 8. Promotion comes not by chance, but from the counsel of God, Avhich often prefers those that were very unlikely, and that men thought \ ery unworthy! Joseph and Daniel, Moses and David, were thus strangely ad\ anced, from a prison to a palace, from n sheep-hcok to a sceptre. The princes they are set ffmcng, may be tempted to disdain them, but God can establish the ht^iour which he gives thus surprisingly, and make them even to iyiherit the throne of glory. Let not those whom Providence has thus preferred, be upbraided with the dust and the ■dunghill they are raised rut of, for the meaner their beginnings were, the more are thev favoured, and God glorified, in their advancement, if it be by lawful and honourable means.

Lastly, A reason is given for all these dispensations, which obliges us to acquiesce in them, how surprising soever they are, for the pillars of the earth are the 'Lord's. Cl.) If we understand it literally, it bespeaks God's almighty power, which cannc t be controlled. He upholds the whole creation, founded the earth, and still sustains it by the word of his power. What cannot he do in the affairs cf families and kingdoms far beyond our conception and expectation, who hangs the earth upon nothing'/ Job 26. 7. Bu", (2.) If we understand it figuratively, it bespeaks his incontestable sovereignty, which cannot be dis])uted. The princes and great ones of the earth, the di'ectors of states and governments, are the pillars of the earth, Ps. 75. 3. On these hinges the affairs of the world seem to turn, but they are the Lord's, Ps. 47. 9. From him they have their power, and therefore he mav advance whom he plcTses; and who may say, ll'hat dost thou?

III. A prediction of the preservation and advancement of all God's faithful friends, and the destruction of all his and their enemies, having testified her joyful triumph in what God had done, and is doing, she concludes with jovful hopesof what he would do, V. 9, 10. Pious affections (says Bishop Patrick) in those days rose up many times to the height of prophecv, whereby God continued in that nation his true religion, in the midst of their idola

I. SAMUEL, II.

troi-.s inclinations. This prophecy may refer, 1. More immediately to the government of Israel by Samuel, and David whom he was employed to anoint. The Israelites, God's saints, sliould be protected and delivered; the Philistines, their enemies, should be conquered and subdued, and particularly bv thunder, ch, 7. 10. Their dominion should be enlarged, king David strengthened and greatly exalted, and Israel (thiit in the time of the mdges had made so small a figure, and had much idt) to subsist) should now shortly beccnie great and considerable, and give law to all its neighbours. An extraordinary change that was, and the birth of Samuel was, at it were, the dawni'ig of that day. . But, 2. We have reason to think t.tat this prophecy looks further, to the kingdom cf Christ, and the administration of that kingdom of grace, of which she now comes to speak, having spoken so largely of the kingdom of providence. And here is the first time that we meet with the name Messiah, or his Jnoint-ed. The ancient expositors, both Jewish and Christian, make it to look beyond David, to the Son of David; glorious things are here spoken of the kingdom of "the mediator, both before and since his incarnation ; for the method of the administration of it, both by the eternal Word, and by that Word made flesh, is much the same.

Concerning that kingdom we are here assured,

(1.) That all the Inyal subjects of it shall be carefully and powerfully protected; -v. 9, fk ivill keefi the f-et of his saints. There are a people in the world that are God's saints, his select and sanctified ones; and he will keep their feet, that is, all that belongs to them shall be under his protection, down to their very feet, the lowest part of the body. If he will keep their feet, much more their head and hearts; or, he will keep their feet, that is, he will secure the ground they stand on, and establish their goings, he will set a guard of grace upon their affections and actions, that their feet may neither wander out of the way, nor stumble in the way. When their feet are ready to slip, Ps. 73, 2. his mercy holdeth them iiji, Ps.94. 18. and keepeth them from falling, Jude 24. While we keep God's ways, he will keep our feet. SeePs. 37. 23, 24.

(2.) That all the powers, engaged against it shall not be able to effect the ruin 'vf it. By strength no mm shall prevail. God's strength is engaged for the church; and wliile it is so, man's strength shall not pre\ ail :igainst it. The church seems destitute of strength, her friends few and feeble; but preva-lency does not go by human strength; Ps. S3. 16. (iod neither needs it for him, (Ps. 147. 10.) nor dreads it against, him.

(3.) That all the enemies of it will certainly be bT'oken and brought down; The wicked shall be silent in darkness; i'. 9. they shall be struck both blind and dumb, not be able to see their way, nor have any thing to say f;r themselves. Damned sinners are sentenced to utter darkness, and in it thev will Ije for ever speechless, Matth. 22. 12, 13. ' The wicked are called. The adversarifv of the Lord, and it is foretold, i'. 10. that they shall be broken to fiieces. Their designs against his kingdom among men, will all be dashed, and they themselves destroyed; how can they speed better, that are in a?-ms against Omnipotence.'' See Luke 19. 27. God has many ways of doing it, and, rather than fail, from heaven shall be thmider ufion them, and so, not only put them in terror and consternation, but bring them to destruction. Who can stand before God's thunderbolts?

(4.) That the conquests and commands of this kingdom shall extend themselves to distant regions; The Lord shall judge the ends of the earth. David's victories and dominions reached far, but the uttermost fiarts of the earth are promised to the Messiah

tor his possession, Ps. 2. 8. to be either reduced to his golden .^^p^n-e, oi- ruined by his iron rod. God is Judge of all-, and he will judge for his people, against his and theii- enem,es, Ps. 110. 5, 6.

(5.) Tliat the powei- and honour of Messiah the Prince sliall grow and increase moi'e and more. He shall give strength unlo his King foi- the accomplishing of his great undertaking, Ps. 89, 21. and see Luke 22. 43. strengthen him to go thi'ough the difficulties of his humiliation, and in his exaltation he will lift up the head, (Ps. 110. 7.) lift up the horn, the power and honour of his anointed, and make hiin higher than the kings of the earth, Ps. 89. 27. This crowns the triumpli, and is, more than any th.ng, the matter of her exaltation. Her honi is exulted, V. 1. because she foresees the horn of the Messiah will be so. This secures the hope; the subjects of Christ's kingdom will be safe, and the enemies of it will be ruined, for the Anointed, the Lord Christ, is girt with strength, and is able to save and destroy unto the utterniost.

11. And Elkanah went to Ramah to his house -, and the child did minister unto tlie Lord before Eh the priest. 12. Now the sons of Eli were sons of Belial ; they knew not the Lord. 13. And the priest's custom with the people ivas^ that, when any man offered sacrifice, the priest's servant came, while the flesh was in seething, with a flesh-hook of three teeth in his hand ; 14. And he struck it into the pan, or kettle, or caldron, or pot; all that the flesh-hook brought up the priest took for himself So they did in Shiloh unto all the Israelites that came thither. 15. Also before they burnt the fat, the priest's servant came, and sflid to the man that sacrificed, Give flesh to roast for the priest; for he will not liave sodden flesh of thee, but raw. 16. And ?y any man said unto him. Let them not fail to burn the fat presently, and then take as much as thy soul desireth ; then he would answer him. Nay; but thou shall give it me now: and if not, I will take it by force. 17. Wherefore the sin of the young men was very great before the Lord ; for men abhorred the oftering of the Lord. 18. But Samuel ministered before the Lord, benig a ciiild, girded with a linen ephod. 19. Moreover, his mother made him a little coat, and brought it to him from year to year, when she came up with her husband to offer the yearly sacrifice. 20. And Eli blessed Elkanah and his wife, and said, The Lord give thee seed of this woman, for the loan which is lent to the Lord. And they went unto their own home. 21. And the Lord visited Hannah, so that she conceived, and bare three sons and two daughters. And the child Samuel grew before the Lord. 22. Now Eli was very old, and heard all that his sons did unto all Israel; and how they lay with the women tliat assembled at the door of the tabernacle of the congregation. 23. And he said unto tlicni,

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Win- do ye such things ? for I hear of yo'r <'v'il doidhigs by all this people. 2i. N;;y, tny sons: for it is no good report that I hpar ; 5'e make the Lord's people to transgress. 25. li one man sin against another, the jndge shall judge him : but if a man sin against the Loiin, who shall entreat for him 1 Notwithstanding, they hearkened not unto the voice of their father, because the Lord would slay them. 26. (And the child Samuel grew on, and was in favour both with the Lord, and also with men.)

In tViese verses we liave the good cliaracter and posture of Elkanah's family, and tlie bad character and posture of Eli's family; the account of these two is observably interwoven throughout this whole paragraph; as if the historitin intended tn set the one over against the other, thit they might set off one another. The devotion and good order of Elkanah's family aggravated the iniqu'ty of Eli's house; while the wickedness of Eli's sons made Siniuel's early piety shine the more bright and illustrious.

I. Let us see how well things went in Elkanah's family, and how much better tl\an formerly.

1. Eli dismissed them from the house of tlie Lord, when they had entered their little son there, with a blessing, v. 20. He blessed as one having authority; 7%f Lord give thee more children of t/iis woman,

for the loan that is lent to the I.ord. If Hannah had then had many children, it had not been such a generous piece of piety to part with one out of many for the service of the tabernacle; but when she had but one, an only one, whom she loved, her Isaac, to present him to the Lord, was such an act of heroic piety as should by no means lose its reward. As when Abr;iham had offered Isaac, he recei\ ed the promise of a numerous issue, (Gen. 22. 16, 17.) so did Hannah, when she h id presented Samuel unto the Lord, a living sacrifice. Note, What is lent to the Lord will certainlv be repaid with interest, to our unspeakable advantage, and oftentimes in kind. Hiinnah resigns one child to ! God, and is recompensed with five, for Eli's bless- I ing took effect, (jk 21.) she bare three sons and tivo j daughters. There is nothing lost bv lending to God, or losing for h'm; it shall be repaid a hundred fold, Matth. 19. 29.

2. They returned to their own habitation; this is twice mentioned; {v. 11. and again v. 20.) it w;is very pleasant to attend at God's house, to bless him, and to be blessed of him. But they have a family at home that must be looked aftei-, and thither they return, cheerfully leaving the dear little one behind them, knowing they left him in a good place; and it does not appear that he cried after them, but was as willing to stay as they were to lea\'e him, so soon did he fiut away childish things, and behave like a man.

3. They kept up their constant attendance at the house of God, with their yearly sacrifice, v. 19. They did notthink that their son's ministering there would excuse them, or that that offering must serve instead of other offerings, but having fovmd the benefit of drawing near to God, they would omit no ap])ointed season for it; and now thev had one loadstone more in Shiloh to draw them thither. We may suppose they went thither to see their child oftener than once a year, for itwas not ten miles from Ramah, but their annual visit is taken notice of, because then they brought their yearly sacrifice; and then -Hannah fitted up her son (and some think oftener than once a year) with a new suit of clothes, a little coat (t. 19.) and every thing belonging to

it. She undertook to find him in clolhes during his apprinticeshi]) at the tal)ernacle, and took care he should be well provided, that he might appear the moi-e decent and sightly in his ministratif>n, and to encourage him in his towardly beginnings. Parents must take care that their children want nothing that is fit fur them, whether they are with them or fiom them; but those that are dutiful and liopeful, and minister to the Lord, must be thought worthy of double care and kindness.

4. The child Samuel did very well. Four several times he is mentioned in these veises, and two things we are told of:

(1.) The service he did to the Lord. He did well indeed, for he ministered to the Lord, {v. 11, 18.) according as his capacity was; he learnt his catechism, and was constant tohis devotions; soon learnt to read, and took a pleasure in the book of the law, and thus he ministered to the Lord. He ministered before Eli, that is, under his inspection, and as he ordered bim, not before Eli's sons; all parties were agreed that they were unfit to be his tutors. Perhaps, he attended immediately on Eli's person, was ready to him'to fetch and bring as he had occasion, and that is called ministering to the Lord. Some little services perhaps he w:.s employed in about the altar, though much under the age ajipointed by the law for the Levites' ministration. He could light a candle, or hold a dish, or run on an errand, or shut a door; and because he did this with a pious dispo-tion of mind, it is called ministering to the Lord, and great notice is taken of it. After a while, he did his work so well, that Eli ai)pointed that he should min'ster with a linen e/ihod as the priests did, (though he was no priest,) because he saw that God was 'with him. Note, Little children must learn betimes to minister to the Lord; parents must train them up to it, and God will accept them; particularly, let them learn to pay respect to their teacheis as Samuel to Eli. None can begin too sor-n to be religions. See Ps. 8. 2. and Matth. 21. 15, 16.

(2.) The blessing he received from the Lord, He q-rew before the Lord, as a tender plant, (v. 21.)' ((retv on (v. 26.) in strength and stature, and especially in wisdom and understanding, and fitness for business. Note, Those voung people th it serve God as well as thev can, he will enabl* to improve, that thev may serve him better. Thev that are planted in God's house, shMfourish, Ps. 92. 13. He tvas in favour with God and with man. Note, It is a great encouragement to children to be tractable, and virtuous, and good betimes, that if they be, both God and man will love them. Such children are the darlings both of hea\-en and earth. What is here said oi" Samue\ is said of cur blessed Saviour, that great example, Luke 2. 52.

II. Let lis now see how ill things went in Eli's family, though seated at the very door of the tabernacle. The nearer the church, the further from God.

1. The abominable wickedness of Eh s sms; (t-. 12.) The sons of FAi were sons of Belial. It is emphatically expressed. Nothing appears to the contrary, but that Eli himself was a very good man, and, no doubt, had educated his sons well, gning them good instructions, setting them good examples, and putting up many a good prayer for theni; and vet, when thev grew up, they proved sonf< of Belial, profane wicked men, and arrant rakes; They knew not the Lord. Thev could not but ha\e a notional knowledge of God and his law, a form of knowledge; (Rom. 2. 20.) yet because their practice was not accoi-dingly, they are sppken of as wholly ignorant of God; they lived as if they knew nothing at all of God. Note, Parents cannot give grace to their children, nor dees it ran in the blood

I. SAMUEL, II.

Many that are sincerely pious themselves, live to see those that come from them, notoriously impious and profane, /or the race is not to the swift. Eli was High Priest and Judge in Israel; his sons were priests by their birth; their character was sacred and honourable, and obliged them, for their repu-tation's-sake, to observe decorum: t"hey were resident at the tbuntam-head both of magistracy and ministry, and yet tliey were sons of Belial, and their honour, power, and learning, made them so much the worse. They did not go to serve other gods, as those did that lived at a distance from the altar, for from the house of God they had their wealth and dignity; but, which was worse, they managed the service of God as if he had been one of the dunghill-deities of the heathen. It is hard to say which dishonours God more, idolatry, or pro-faneness, especially the profaneness of the priest^.

Let us see the wickedness of Eli's sons; and it is a sad sight:

(1.) They profaned the offerings of the Lord, and made a gain to themselves, or rather a gratification of their own luxury, out cf them. God had provided competently for them out of the sacrifices; the offerings of the Lord made by fire, were a considerable branch of their revenue, but that did not please them, they served not the God of Israel but their own bellies; (Rom. 16. 18.) such as the prophet calls greedy dogs, that can nex>er have enough, Isa. 56. 11. [1.] They robbed the offerers, and seized for themseh es some of their part of the sacrifice of the peace-offerings. The priests had for their share tlie wave-breast and the heave-shoulder, (Lev. 7. 34.) but that did not content them; when the flesh was boiling for the offerer to feast upon religiously with his friends, they sent a servant with a flesh-hook of three teeth, a trident, and that must be struck into the pot, and wh'itever that brought up the priest must have; {v. 13, 14.) and the people, out of their great veneration, suffered this to grow into a custom, so that after a w'.iile prescri])tion was pleaded for this manifest wrong. [2.] They stepped in before God himself, and encroached upon his right too; as ifjt were a small thing to iveary men, they wearied my God also, Isa. 7. 13. Be it observed to the honour of Israel, that though the people tamely yielded to their unwarrantable demands from -^them, yet they were very solicitous that God should not be robbed; Let them not fail to burn the fat firesently, v. 16. Let the altar ha\e its due, for that is the main matter; unless God have the fat, they can feast with little comfort upon t!ie flesh: it was a shrnie that the priests should need thus to be admonished by the people of their duty; but they regarded not the admonition, the priest will be served first, and will take what he thinks fit of the fit too, for he is weary of boiled meat; he must have roast, and, in order to that, they must give it him raw; and if the offerer dispute it, thougli not in his own favour, (let him take what he pleases of his part,) but in favour of the altar, (let them be sure to burn the fat first,) even the priest's servant was grown so very imperif)us, that he would either have it now or tike it by foire; than which there could not be a greater affront to God, or a greater abuse to the people. The effect was. First, Thut God was displeased: 77;c sin of the young men was very great before the Lord, v. 17. Nothing is more provoking to God than the profanation of sacred things, and men serving of their lusts with the offerings of the Lord. Secondly, Tliat religion suffered by it; Men abhorred tfye offerings of the Lord. All good men abhorred their management of ilie offerings, and too many insensibly fell into a contempt of the offerings themselves for their sakes. It was the people's sin to think the worst of God's institutions, but it was the much greater sin of the priests,

that gave them occasion to do so. Nothing brings a greater reproach upon religion, than ministers' covetousness, sensuality, and imperiousness. In the midst of this sad story, comes in the repeated mention of Samuel's de\ (tion. But Samuel ministered before the Lord, as an instance of the power of God's grace, in preserviiu; liim pure and pious, in the midst of this wicked crew; and that helped to keep up the sinking credit of the s mctuary in the minds of the people, who, when they had said all they could against Uli's sons, could not but admire Samuel's seriousness, and speak well of religion for his sake.

(2.) They debauched the women that came to worship at the door of the tabernacle; {v. 22.) they had wives of their own, but were like fed horses, Jer. 5. 8. To have gone to the harlots' houses, the common piostitutes, had been abominable wickedness; but to use the interest which as priests they had in those women that had devout dispositions, and were religiously inclined, and to bring them to commit this wickedness, was such horrid impiety, as one can scarcely think it possible that men who called themselves priests, should e\ er be guilty of. Be astonished, O heavens, at this, and tremble, O earth ! No words can sufficiently express the vil-lany of such practices as these.

2. The reproof which Eli gave his sons for this their wickedness. Eli was very old, (v. 22.) and could not himself inspect the service of the tabernacle as he had done, but left all to his sons, who, because of the infirmities of his age, slighted him, and did what they would; however, he was told of the wickedness of his sons, and we may well imagine what a heart-breaking it was to him, and how much it added to the burthens of his age; but it should seem he did not so much as reprove theni, till he heard of their debauching the women, and then he thought fit to give them a check. Had he rebuked them for their greediness and luxury, this might have been jirevented. Young people should be told of their faults, as soon as it is perceived that they begin to be extravagant, lest their hearts be hardened. Now concerning the reproof he gave them, observe,

(1.) That it was very just and rational. That whicii he said, was very proper. [1.] He tells them that the matter of fact was too plain to be denied, and too public to be concealed; " I hear of your evil dealings by all this fieofile, v. 23. It is not the surmise of one or two, but the avowed testimony (i many, all your neighbours cry out shame on you, and bring their complaints to me, expecting that I should redress the grievance." [2.] He shows them the bad consequences of it, that they not only sinned, but made Israel to sin, and would have the people's sin to answer for, as well as their own; '* You that should turn men from iniquity, (Mai. 2. 6.) you make the Lord's people to transgress, and corrupt the nation instead of reforming it; you tempt pcojile to go serv e other gods, when they see the God of Ismel so ill served." [3.] He warns them of the danger they brought themselves into by it; {v. 25.) he intimates to them what God afterward told him, that the iniquity wo\ild not be purged with sacrifice nor offering, ch. 3. 14. If one man sin against another, the judge, that is, the priest, who Was appointed to be the judge in many cases, (Deut. 17. 9.) shall Judge him, shall undertake his cause, arbitrate the matter, and make atonement for the offender; but if a num sin against the Lord, that is, if a priest profane the holy things of the Lord, if a man that deals with God for others, do himself ;;f-front him, nvho shall entreat for him ? Eli was himself a judge, and had often made intercession frr transgressors, but, says he, " You that sin against the Lord," that is, "against the law and honour rf God, in those very things which immediately per-

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tain to him, and by which reconciliation is to be made, how can I entreat for you?" Their condition was deplorable indeed, when their own father could not speak a good word for them, nor could have the face to appear as their advocate. Sins against the remedy, the atonement itself, are most d ngerous; treading under foot the blood of the covenant; for then there remains no more sacrifice, Heb. 10. 26.

But, (2.) It was too mild and gentle. He should have rebuked them sharply; their crimes deserved it, their temper needed it; the softness of his dealing with them would but harden them the more. The animadversion was too easy, when tie said, It is 710 good refiort: he should have suid, " It is a shameful scandalous thing, and not to be suffered!" Whether it was because he loved them, or because he feared them, that he dealt thus tenderly with them, it was certainly an evidence of his want cf zeal for the honour of God and his sanctuary. He bound them over to God's judgment, but he should have taken cognizance of their crimes himself, as High Priest and Judge, and ha\ e restrained and punished them. What he said was right, but it was not enough. Note, It is sometimes necessary that we put an edge upon the reproofs we give. There are those that must be saved with fear, Jude 23.

3. Their obstinacy against this reproof; his lenity did not at all work upon them; they hearkened not to their father, though he was also a Judge; they had no regard either to his authority, or to his affection, which was to them an evident token of perdition; it was because the Lord ivould slay them. They had long hardened their hearts, and now God, in a way of righteous judgment, hardened their hearts, and seared their consciences, and withheld from them the grace they had resisted and forfeited. Note, Those that are deaf to the reproofs of wisdom, are manifestly marked for ruin. The Lord has determined to destroy them, 2 Chron. 25. 16. See Prov. 29. 1. Immediately upon this, Samuel's tractableness is again mentioned, {y. 26.) to shame their obstinacy; the child Samuel grew. God's grace is his own; he denied it to the sens of the High Priest, and gave it to the child of an obscure country Levite.

27. And there came a man of God unto Eli, and said unto him. Thus saith the Lord, Did I plainly appear unto the house of thy father, when they were in Egypt in Pharaoh's house? 28. And did I choose him out of all the tribes of Israel to be my pri st, to offer upon mine altar, to burn incense, to wear an ephod before me ? and did I ^ve unto the house of thy father all the offerings made by fire of the children of Israel ? 29. Wherefore kick ye at my sacrifice and at mine offering, which I have commanded in my habitation, and honourest thy sons above me, to make yourselves fat with the chiefest of all the offerings of Israel mv people ? 30. Wherefore the Lord God of Israel saith, I said indeed that thy h.ouse, and the house of thy father, shoulci walk before me for ever: but now the Lord saith. Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed. 31. Be-'lold, the days come that I will cut off thine

arm, and the arm of thy father's house, that tiieie shall not be an old man in thine liouse. 32. And tliou slialt see an enemy in my habitation, in all the wealth which God shall give Israel: and there shall not be an old man in thine house for ever. 33. And the man of thine, u)hom 1 shall not cut off from mine altar, shall be to consume thine eyes, and to grieve thine heart: and all the increase of thine house shall die in the flower of their age. 34. And this shall be a sign unto thee, that shall come upon thy two sons, on Hophni and Phinehas : in one day they shall die both of them. 35. And I will raise me up a faithful priest, that shall do according to that which is in my heart, and in my mind: and I will build him a sure house; and he shall walk before mine Anointed for ever. 36. And it shall come to pass, that every one that is left in thine house shall come and crouch to him for a piece of silver and a morsel of bread, and shall say. Put me, I pray thee, into one of the priest's offices, that I may eat a piece of bread.

Eli reproved his sons too gently, and did not threaten them as he should, and therefore God sent a prophet to him to reprove him sharply, and to threaten him, because, by his indulgence of them, he had strengthened their hands in their wickedness. If good men be wanting in their duty, and by their carelessness and remissness contribute any thing to the sin of sinners they nuist expect both to hear of it, and to smart for it. Eli's family was now nearer to God than all thefa7nilies of the earth, and therefore he wilt punish them, Amos 3. 2. The message is sent to Eli himself, because God would bring him to repentance and save him; not to his sons, whom he had determined to destroy. And it might have been a means of awakening him to do his duty at last, and so to have prevented the judgment; but we do not find it had any great effect upon him.

The message this prophet delivers from God, is very close.

I. He reminds him of the great things God had done for the house of his fathers, and for his family. He appeared to Aaron in Egypt, (Exod. 4. 27.) n the house of bondage, as a token of further favour which he designed for him, v. 28. He advanced him to the priesthood, entailed it upon his family, and thereby dignified it above any of the families of Israel. He intrusted him with honourable work, to offer on God's altar, to burn incense, and to wear that ephod in which was the breast-plate of judgment. He settled upon him an honourable maintenance, a share out of all the offerings made by fire, V. 28. What could he have done more for them, to engage them to be faithful to him ? Note, The distinguishing favours we have received from God, especially those of the spiritual priesthood, are great aggravations of sin, and will be remembered against us in the day of account, if we profane our crown, and betray our tiiist, Deut. 32. 6. 2 Sam. 12. 7, 8.

II. He exhibits a high charge against him and his family; his children did wickedlv, and he connived at it, and thereby involved himself in the guilt; the indictment therefore runs against them

I. SAMUEL, II.

all, V. 29. 1. His sons had impiously profaned the holy things of G(;d; " Ye kick at my sacrifice which I havf coinmandcd; not only trample upon the institution as a mean thing, but spurn at it as a thing you hate to be tied up to." They did the utmost despite imagin;Cjle to the offerings of the Lord, when they committed all that outrage and rapine about them that we read of, and \ iolently plundered the pots on which, in effect, Holiness to the Lord was written, (Zech. 14. 20.) and took that fat to themselves, which God had appointed to be burned on his altar. 2. Eli had bolstered them up in it, by not punishing their insolence and impiety; "Thou for thy part honourest thy sons above me;" that is, "Thou hadst rather see my offerings disgraced by their profanation of them, than see thy sons disgraced by a legal censure upon them for so doing, which ought to ha\e been inflicted, even to suspension and deprivation ab officio et benejicio — of their office and its emoluments." Those that allow and countenance their children in any evil way, and do not use their authority to restrain and punish them, do in effect honour them more than God, being more tender of their reputation than of his glory, and more desirous to humour them than to honour him. 3. They had all shared in the gains of the sacrilege. It is to be feared, that Eli himself, though he disliked and reproved tlie aljuses they committed, yet did not forbear to eat of the roast meat they sacrilegiously got; {v. 15.) he was 2i fat heavy ?nan; {ch. 4. 18.) and therefore it is charged upon the whole family, (tliough Hoplini and Phi'ne-has were principally guilty,) Ye make yourselves fat with the chiefest'of all the offerings. 'God gave them sufficient to feed them, but tliat would not suffice; they made themselves fat, and served their lusts, with that which God was to be served with. See Hnsea, 4. 8.

III. He declares the cutting off of the entail of the high-priesthood from his family; {y. 30.) " The Lord God of Israel, who is jealous for his own honour and Israel's, says, and lets thee know it, that thy commission is revoked and superseded." I said, indeed, that thy house, and the house of thy father Itham ir, (for fi-om that younger son o'f Aaron, Eli was descended,) should'walk before me for cx'er. Upon what occasion the dignity of the high-priesthood was transferred from the family of Elea-zar to that of Ithamar, does not appear; but it seems it had been done, and Eli stood fair to have that honour perpetuated to his posterity; but observe, the promise carried its own condition along with it. They shall walk before me for ever; that'is. They shall have the honour, provided they faithfully do the service; walkiJig before God is the great condition of the co^ enant, Gen. 17. 1. Let' them set me before their face, and I will set them before my face continually; (Ps. 41. 12,) otherwise not. But now the Lord says. Be it far from me: Now that ye cast me off, you can expect no other than that I should cast you off; you will not walk befoi-e me as you should, and therefore vou shall not;" such wicked and abusive servants God will discard, and turn out of h's service. Some think there is a further reacli in this recall of the grant, and that it was not only to be fulfilled shortly in the deposing of the posterity of Eli, when Zadok, who descended from Eleazar, was put in Abiathar's room, but it was to have its complete accomplishment at length in the total abolishing of the Levitical priesthood by the priesthood of Christ.

IV. He gives a good reason for this revocation, taken from a settled and standing rule of God's government, according to which, all must expect to be dealt-with; (like that by which Cain was tried, Gen. 4. 7.) Them that honour me, I will honour; and they that desjiise me, shall be lightly esteemed.

j Observe in general, 1. That God is the Fountain of honour and dishonour; he can exalt the meanest, and put contempt upon the greatest. 2. As wc deal with God, we must expect to be dealt with by him, and yet, mere favourablv than we deser^ e. See Ps. 18. 25, 26. Particularly be it spoken, (1.) To the everlasting reputation of'^reliinr n and serious godliness, that it gives honour to God, and puts honour upon men. By it we seek and serve the glory of God, and he w'ill be behind hmd with none that do so, but here and hereafter will secure their glory. The way to be truly great, is to be truly good. If we humble and deny ourselves in any thing to honour God, and have a single eye to him in it, we may depend upon this promise, lie will put the best honour upon us. See John 12. 26. (2.) Be it spoken to the everlasting reproach of impiety and profaneness, that this does dishonour to God, (despises the greatest and best of beings whom angels adore,) and will bring dishonour upon men, for they that do so, shall be lightly esteemed; not only God will lightly esteem them, (that, perhaps, they will not regard, as they that honour him \a\ue his honour, of whom therefore it is said, I will honour them,^ but they shall be lightly esteemed by all the world, the very honour thev are proud of shall be laid in the dust; they shall see themselves despised by all mankind, their narnes a reproach; when they are gone, their memory shall rot, and when they rise, again, it shall be' to everlasting shame and contempt. The dishonour which their important malice puts upon God and his omnipotent justice, will return upon their own heads, Ps. 79. 12.

V. He foretells the particular judgments, which should come upon his family, to its perpetual ignominy. A curse should be entailed upon his posterity, and a terrible curse it is; and shows how jealous God is in the matters of his worship, and how ill he takes it, when those who are obliged bv their character and profession to preserve and advance the interests of his glory, ai-e f;',lse to their trust, and betray them. If God's ministers be vicious and profane, how much sorer fiuymhment will they be thought worthy of here and for ever, than other sinners! Let such read the doom here passed on Eli's house and tremble. It is thi-eatened,

1. That their power should be bmken; {v. 31.) I will cut off thine arm, and the arm of thy father's house; they should be stripped rf all their authority, should be deposed, and ha\e no influence upon the people ps they had had: G( d would make them contemfitible and base. See Mai. 2. 8, 9. The sons had abused their power to oppress the people and encroach upon their lights, and the ■ father had not used his power as he ought to have done, to restrain and punish them, and therefore it is justly threatened, that the arm should be cut off, which was not stretched out as it should have been.

2. That their lives should be shortened; he was himself an old man; but instead of using the wisdom, gravity, experience, and authority, of his age, for the service of God and the support of religion, he had suffered the infiiTnities of age to make him more cool and remiss in his duty, and therefore it is here threatened, that none of his posterity sliould live to be old: (t. 31, 32.) it is twice spoken; There shall not be an old man in thy house for ex>er; and again, (v. 33.) yJll the increase of thine house, fix>m generation to generation, shall die in the flower of their age, when they are in the midst of the years of their service; so that though the family should not be extinct, yet it should never be considerable, noi-should any of it come to be eminent in their dav. Bishop Patrick relates it, out of some c^f the Jewish writers, that, long after this, there being a family in Jerusalem, none of which commonly lived above

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eighteen vear», up en search it was found that they descended from the house of Eli, on which this sentence was passed.

3. That all their comforts should he imbittered. (1.) The comfoit they had in the sanctuary, in its wealth and prosperity; I'liou shalt see an enemy in my hahita'ion. This was fulfilled in the Philistines' invasions, and the mischiefs they did to Israel, by wliich the country was impoverished, {ch. 13. 19.) and, no doubt, the priests' incomes were thereby very much impaired. The captivity of the ark was such an act of hostilitv, committed upon God's habitation, as broke Eli's heart. As it is a blessing to a family to see peace itfion Israel, (Ps. 128. 5, 6.) so the contrary is a sore judgment upon a family, especially a family of priests. 2.*The comfort of their children. "The man of ihine, ivhom I shall not cut off by an untimely death, shall live to be a blot and burthen to the family, a scandal and vexation to his relations; he shall be to consume thine eyes, and grieve thine heart, either for his foolishness, or his sickliness, or his wickedness, or his poverty." Grief for a dead child is great, but for a bad child often greater.

4. That their substance should be wasted, and they should be reduced to extreme poverty; {xk 36.) "He that is left alive iri thy house, shall have little joy of his life, for want of a livelihood he shall come, and crouch to the succeeding familv for a subsistence." (1.) He shall beg for the smallest alms, a piece of sih'er, and tlie word signifies the least piece, and a morsel of bread. See how this answered the sin. Eli's sons must have the best p eces of flesh, but their sons will be glad of a morsel of bread. Note, Want is the just punishment of wantonness. Those who could not be content without dainties and varieties, are brought, they or their's, to want necessaries, and the Lord is righteous in it. (2.) He shall beg for the meanest office; Put me into somewhat belonging to the priesthood, as it is in the original, make me as one of the hired servants; the fittest place for a prodigal. Plenty and power are forfeited, when they are abused. They should not be able to pretend to any good preferment, not to any place at the altar, but should petition for some poor employment, be the work ever so hard and the wages e^■er so sm.all, so they might but get bread. This, it is probable, was fully accomplished, when Abiathar, who was of Eli's race, was deposed by Solomon for treason, ;;nd he and his turned out of office in the temple, (1 Kings 2. 26, 27.) by which it is easy to think his posterity were reduced to the extremities here described.

5. That God would shortlv begin to execute these judgments in the death of Hophni and Phine-has, the sad tidings of which Eli himself should-live to hear; This shall be a sign to thee, v. 34. When thou hearest it, say, " Now the word of God begins to operate; here is one threatening fulfilled, from which I infer that all the rest will be fulfilled in their order." Hophni and Phinehas had many a time sinned together, and it is here foretold that they should die together both in one day. Bind these tares in a bundle for the fire. It was fiilfilled, ch. 4. 11.

Lastly, In the midst of all these threatenings against the house of Eli, here is mercy promised to Israel; {v. 35.) I will raise hie up a faithful priest. I. This was fulfilled in Zadoc, one of the family of Eleazar, who came into Abiathar's place, in the beginning of Solomon's reign, and was faithful to his trust; and the High Priests were of his posteri-tv as long as the Levitical priesthood contiiuied. Note, The wickedness of ministers, though it destroy themselves, yet it shall not destroy the ministry. How bad soever the offict;rs are, the office

shall continue always to the end of the wrrld. If some falsify their trusty yet others shall be raised up, that will be ti-ue to it. God's work shall never fall to the ground for want of hands to carry it rn. The High Priest is here said to walk before God'i anointed, that is, Ua\id and his seed, because he wore the breast-plate of judgment, which he was-to consult, not in c( mmon cases, but for the king, in the aflairs of state. Note, Notwithstanding the degeneracy we see and lament in many families, (iod will secure to himself a succession. If some grow worse than their ancestors, others, to balance that, shall grow better. 2. It has its full accomplishment in the priesthood of Christ, that merciful and faithful High Pi-iest, whom G'.d raised up when the Levitical priesthood was thrown eft", who in all things did his father's mind, and for whom God would build a sure house, build it on a rock, sd that the gates of hell cannot prevail against it.

CHAP. III.

In the foregoinrf chapter we had Samuel a younor priest, though by birth a Levitc only, for he ministered beCore the Lord in a linen ephod; in this chapter we have him a young prophet, which was more; God in an extraordinary manner revealing himself to him, and in him re-vivinsr, if not connncncing', prophecy in Israei. Here is, I. God's first manifestation of himself in an extraordinary manner to Samuel, t. 1. .10. II. The message he sent by him to Eli, 11.. 14. III. The faithful delivery of that messasrc to Eli, and his submission to the righteousness of God in it, v. 11.. 18. IV. The establishment of Samuel to be a prophet in Israel, v. 19. .21.

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

•i40

I. SAMUEL, III.

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

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

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

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

God's gracious visits, A^hen we are constant and diligent in our duty.

III. God called hirr. by name, and he took it for Eli's call, and ran to him, v. 4, 5. Samuel lay awake in his bed, his thoughts, no doubt, well employed, (as David's, Ps. 63. 6.) when the Lord called to him. Bishop Patrick thinks, out of the most holy place; and so the Chaldee paraphrase reads it. Id voice was heard out of the temfile of the Lord; but Eli, though it is likely he lay nearer, heard it not; yet, possibly, it might come some other way. Hereupon, we have an instance, 1. Of Samuel's industry, and readiness to wait on Eli; supposing it was he that called him, he hastened out of his warm bed, and ran to him, to see if he want ed any thing, and perhaps fearing he was not well. "Here am I," said he. A good example to servants, to come when they are called; and to the younger, not only to submit to the elder, but to be careful and tender of them. 2. Of his infirmity, and unacquaintedness with the visions of the Al mighty, that he took that to be only Eli's call, which was really the call of God. Such mistakes as these we make oftener than we think of. God calls to us by his word, and we take it to be only the call of the minister, and answer it accordingly; calls to us by his providences, and we look only at the instruments. His voice cries, and it is but here and there a man of wisdom that understands it to be his voice. Eli assured him he did not call him, yet did not chide him for disturbing him with being over officious; did not call him a fool, and tell him he dreamed, but mildly bade him lie down again, he had nothing for him to do. If servants must be ready at their masters' call, masters also must be tender of their servants' comfort, that thy manservant and thy maid-servant may rest as well as thou. So Samuel went and lay down. God calh many by the ministry of the word, and thev say, as Samuel did. Here am I; but not looking at God, hoi discerning his voice in the call, the impressions of it are soon lost; they lay down again, and their con. victions come to nothing.

IV. The same call was repeated, and the same mistake made, a second and third time, v. 6. .9. 1. God continued to call the child: yet again, (t. 6.) and again the third time, v. 8. Note, The call which divine grace designs to make effectual, shall be repeated till it is so; that is, till we come at the call, for the pui"pose of God, according to which we are called, shall certainly stand. 2. Samuel was still ignorant that it was the Lord that called him; (y. 7.) Samuel did not yet know the Lord. He knew the written word, and was acquainted with the mind of God in that, but he did not yet apprehend the way in which God reveals himself to his servants the prophets, especially by a still small voice; this was altogether new and strange to him; perhaps he had been sooner aware of a di\ ine revelation, had it come in a dream or a vision; but this was a way he had not only not known himself, but not heard of. Those that have the greatest knowledge of divine things, must remember the time when they were as loabes, imskilful in the word of righteousness. When I was a child, I understood as a child. Yet let us not despise the day of small things; 77ms did Samuel, (so the margin reads it,") before he knew the Lord, and before (he word of the Lord was revealed unto liim; thus he blundered one time after another, but afterward he understood better. The witness of the Spirit in the hearts of the faithful, is often thus mistaken, by which means they lose the comfort of it; and the stri\ ings of the Spirit with the consciences of sinners are likewise often mistaken, and so the benefit of their convictions is lost: God s/ieaketh once, yea twice, but man fierceiveth it not. Job 33. 14. 3. Samuel went tr.

I. SAMUEL, in.

in

Ell thi§ second and third time, the voice perhaps resembling his, and the child be ng very near to him: and he tells him with great assurance, "77?ou did^t call me; (j'. 6--8.) it could be no one else." Samuel's disposition to come when he was called, though by Eli, proving him dutiful and active,

?ualified him for the favour, now to be showed him; iod chooseth to employ such. But there was a special providence in it, that he should go thus often to Eli; for herebv, at length, Eli /lerceived that the Lord had called the child, v. 8. And, (1.) This would be a mortification to him, and he would apprehend it to be a step toward his family's being degraded, that when God had something to say, he should choose to say it to the child Samuel, his ser-\ ant that waited on him, and not to him. And it would humble him the more, when afterward he found it was a message to himself, and yet sent him by a child. He had reason to look upon this as a further token of God's displeasure. (2.) This would put him upon inquiring what it was that God said to Samuel, and would abundantly satisfy him of the truth and certainty of what should be delivered, and no room would be left for him to suggest that it was but a fancy of Samuel's; for before the message was delivered, he himself perceived that God was about to speak to him, and yet must not know what it is, till he hud it from Samuel himself. Thus even the infirmities and mistakes of those whom God employs, are overruled by infinite Wisdom, and made serviceable to his purposes.

V. At length, Samuel was put into a posture to receive a message from God, not to be lodged with himself and go no further, but that he might be a complete prophet, to he published and made an open vision. 1. Eli, perceiving that it was the voice of God that Samuel heard, gave him instructions what to say, V. 9. This was honestly done; that though it was a disgrace to him for God's call to pass him by, and be directed to Samuel, yet he put him in a way how to entertain it. Had he been envious of this honour done to Samuel, he would have done what he could to deprive him of it, and since he did not perceive it himself, would have bidden him lie down and sleep, and never heed it, it was but a dream; but he was of a better spirit than to act so; he gave him the best advice he could, for the for-■.V irding of his advancement. Thus the elder should, \vithout grudging, do the utmost to assist and improve the younger that are rising up, though thev see themselves likely to be darkened and eclipsed by them. Let us never be wanting to inform and instruct those that are coming after us, even such as will soon be preferred before us, John 1. 30. The instruction Eli gave him, was, when God called the next time, to say, Sfieak Lord, for thy serx'arit heareth. He must call himself God's servant, must desire to know the mind of God. " Sfieak, Lord, opeak to me, speak now:" and he must prepare to hear, and promise to attend, thy fierx'ant heareth. Note, Then we may expect that God will speak to us, when we set ourselves to hearken to what he says, Ps. 85. 8. Hab. 2. ]. When we come to read the word of God, and to attend on the preaching of it, we should come thus disposed, submitting our souls to the commanding light and power of it; Sfieak, Lord, for thy servant heareth. 2. It should seem that God spake the fourth time, in a way somewhat different from the other; though the call was, at other times, a call to him by name, yet now he stood avd called; which intimates, that there was now some visible appearance of the divine glory to Samuel, a vision that stood before him, like that before Eliphaz, though he could not discern the form thereof, Job 4. 16. This satisfied him that it was not Eli that called, for he now saw the -voice that sflake ivith him, as it is expressed, "ev. 1. 12.

Vol. II.—2 H "

Now also the call was doubled, Samuel, Samuet, as if God delighted in the mtnticn of h:s name; or to intimate that now he should be made to understanrl who spake to him. God hath sfioken once, twice have J heard this, Ps. 62. 11. It was an honour'.o him, that God was pleased to know him by ?iame; (Exod. 33. 12.) and then his call was powerful and effectual, when he called him bv name, and so brought it particularly to him, as Saul, Saul. Thus God called to Abraham by name. Gen. 22. 1. 5. Samuel said as he was taught. Speak, for thy sei-yant heareth. Note, Good woids should be put into children's mouths betimes, and apt expressions i of pious and devout affections, by which they may be prepared for a better accjuaintance with divine things, and trained up to a holy converse with them. Teach young people what they shall say, for they cannot order their speech by reason of darkness. Samuel did not now rise and run as before, when he thought Eli called, but lay still and listened. The more sedate and composed our spirits are, the better prepared they are for divine discoveries. Let all tumultuous thoughts and passions be kept under, and every thing be quiet and serene in the soul, and then we are fit to hear from God. All must be silent, when he speaks. But Observe, Samuel left out one word; he did not say, Sfieak, Lord, but only. Speak, for t/iy servant heareth; perhaps, as Bishop Pati ick suggests, out of uncertainty whether it was God that spoke to him or no. However, by this answer, Speak, for thy servant heareth, way was made for the message he was now to receive, and Samuel was brought acquainted with the words of (iod, and visions of the Almighty; and this ere the lamp (.f Clod went out, {v. 5.) in the temple of the Lord, which some of the Jewish writers put a mystical sense upon: before the fall of Eli, and the eclipsing of the Urim and Thum-mim for some time thereby, God called Samuel and made him an oracle; whence they have an observation among their doctors, 7"hat the sun riseth, and the sun goeth down; (Eccl. 1. 5.) that is, say they. Ere God maketh the sun of one righteous man to set, he makes the sun of another righteous man to rise. Smith ex Kimchi.

i 1. And the Lord said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle. 12. In that day I will perforin against Eli all things which 1 have spoken concerning his house : wlien I begin, I will also make an end. 13. For I have told him, that I will judge his house for ever, for the iniquity which he knoweth; because his sons made themselves vile, and he restrained them not. 14. And therefore I have sworn un'o the house of Eli, that the iniquity of Eh's house shall not be purged with sacrifice nor offering for ever. 15. And Samuel lay until the morning, and opened the doors of the house of the Lord: and Samuel feared to show Eli the vision. 16. Then Eli called Samuel, and said, Samuel, my son. And he answered, Here am I. 17. And he said, What is the thing that the LORD hath said unto thee ? I pray thee hide it not from me: God do so to thee, and more also, if thou hide any thing from me of all the things that he said unto thee. 18. .\nd Samuel told him every

1. SAMUEL, III.

whit, and liid nothing from him. And he said, It is the Lord : let him do what seemeth him good.

Here is,

I. The message which, after all this introduction, God delivered to Samuel concerning Eli's house. God did not come to him now, to tell him how great a man he should be in his day, what a figure he should make, and what a blessing he should be in Israel. Young people have commonly a great curiosity to be told their fortune, but God came to Samuel, net to gratify his curiosity, but to employ him in his service, and send him on an errand to another person, which was much better; Hud yet the matter of this first message, which, no doubt, made a very great impression upon hini, might be of good use to him afterward, when his own sons proved, though not so bad as Eli's, yet not so good as they should have been, ch. 8. 3.

The message is short, not near so long as that which the man of God brought; (ch. 2. 27.) for Samuel being a child, it could not be expected he should remember a long message, and God considered his frame. The memories of children must not be overcharged, no not with divine things. But it is a sad message, a message of wrath, to ratify the message in the former chapter,' and to bind the sentence there pronounced, because perhaps Eli did not give so much regard to that as he ought to have done. Divine threatenings, the less they are heeded, the surer they will come, and the iieavier they will fall. Reference is here had to what was there said concerning both the sin and the punishment.

1. Concerning the sin, it is the iniquity that he knoiveth, v. 13. The man of God told him of it, and many a time his own conscience had told him of it O what a great deal of guilt and corruption is there in us, concerning which we may say, " It is the iniquity iv/iich our oivn heart knoiveth; we are conscious to ourselves of it!" In slurt, the iniquity was this, his sons made themselves vile, and he restrained them not. Or, as it is in the Heljrew, lie frowned not ufxon them. If he did show his dislike of their wicked courses, yet not to that degree that he ought to have done: he did repro\ e them, but he did not punish them, for the mischief thev did, nor depri\ e them of their power to do mischief, which, as a father, High Pi-iest, and judge, he m'ght have done. Note, (1.) Sinners do by their own wickedness make'themselves vile. They debauch themselves, for every man is temfited, when he indrawn aside of his own lusts; (Jam. 1. 14.) and thcreljy they debase themselves, and make themselves not only mean, but odious to the holy God, and holy men and angels. Sin is a vile thing, and vilifies men more than any thing, Ps. 15. 4. Eli's sons made light of God, and made his offerings vile in the people's eyes; but the shame returned into their own bosom, they made themselves vile. (2.) Those that do not restrain the sins of others, when it is in the power of their hand to do it, make themselves partakers of the guilt, and will l)e cliarged as accessaries. Those in authority will have a great deal to answer for, if they make not the sword they bear, a terror to evil workers.

2. Concerning the punishment, it is that which I have sfioken concerning his house; {v. 12. and v. 13.) / have told him, that I will jtidge his house for ever; that is, that a curse should be entailed uyjon his family from generation to generation. The particulars of this cui-se we had before; they are not here repeated, but it is added,

(1.) That when that sentence began to be executed, it would be very dreadful and amazing to all Israel; {i.>. 11.) Both the cars of every one that hears

it shall tingle. Every Israelite would be struck with terror and astonishment, to hear of the slaying of Eli's sons, the breaking of Eli's neck, and the dispersion of Eli's family. Lord, how terrible art thou in thy judgments! If this be done in a green tree, what shall be done in the drv? Note, God's judgments upon others should aft'ect us with a holy fear, Ps. 119. 120.

(2.) That these direful first-fruits of the execution would i)e certain earnests of the progress and full accomplishment of it. •• When I begin, I will proceed, and make an end of all I have threatened," V. 12. It is intimated that it might, possibly, be some time before he would begin, but let them not call that forbearance an. acquittance, nor that reprieve a pardon; for when at length he does begin, he will make thorough work of it, and though he stay long, he will strike home.

(3.) That no room should be left for hope that this sentence might be reversed, and the execution stayed or mitigated, v. 14. [1.] God would not revoke the sentence, for he backed it with an oath; I have sworn to the house of Eli: and God will not go back from what he hath sworn, either in mercy or judgment. [2.] He would never come to a composition for the forfeiture. The iniquity of Eli's house shall not be purged with sacrifice nor offering for ever. No atonement shall be made lor the sin, nor any abatement of the punishment. This was the imperfection of the legal sacrifices, that there were iniquities which they did not reach, which they would not purge; but the blood of Christ cleanses from sin, and secures all thrse that by faith are interested in it, from that eternal death which is the wages of sin.

II. The deliverer of this message to Eli. Observe,

1. Samuel's modest concealment of it, v. 15. (1.) He lay till the morning, and we may well suppose he lay awake pondering on what he had heard, repeating it to himself, and considering what use he must make of it. After we have received the spiritual food of God's word, it is gord to compose ourselves and give it time to digest. (2.) He opened the doors of the house of the Eord, in the morning, as he used to do, being up first in the tabernacle. That he should do so at other times, was an instance of extraoi'dinary towardliness in a child, but that he should do so this moraing, was an instance of great humility. God had highly honoured him above all the children of his people, yet he was nrt proud of the honour, nor puffed up with it; did nrt think himself too great and too good to be employed in these mean and servile offices, but, as cheerfully as ever, went and opened the doors of the tabernacle. Note, Those whom God manifests himself to, he makes and keeps low in their own eyes, and willing to stoop to any thing by whch they may be serviceable to his glory, though but as door-keepers in his house. One would have expected that Samuel should have been so full of his vision, as to forget his ordinary service; that he should have gone among his companions, as one, in ecstasy, to tell them what converse he had with God this night; but he modestly keeps it to himself, tells the vision to no man, but silently goes on in his business. Our secret communion with God is not to be proclaimed on the house tops. (3.) He feared to show Eli the vision. If he was afraid that tli would be angry with him, and chide him, it will give us cause to supectthat Eli used to be as severe with this towardly child, as he was indulgent to his own wicked sons, and that will bear hard upon him. But we will suppose it was rather because he was afraid to grieve and trouble the good old man, that he was so shy. If he had iim immcc'i itelv with the tidings to'Eli, it would have looked as if he de-

I. SAMUEL, IV.

243

sired the woful daj', and hoped to build his own family upon the ruiu of Eli's, therefore it became him not to be forward to do it; no good man can take pleasure in bringing evil tidings, especially not Sauuiel to Eli, the jjupil to the tutor whom he loves and honours.

2. Eli's careful inquiry into it; (i'. 16, 17.) as soon as ever he heard Samuel stirring, he called for him, probably, to his bed-side; and having per-ceixed before, that God had spoken to him, he obliged him, not only by importunity, / jiray thee, hide it not from me, Init, finding him timorous and backward, by an adjuration likewise, God do so to thee, and more also, if thou hide any thing from me! He had reason enough to fear that the message prophesied no good concerning him, but evil; and yet, because it was a message from God, he coidd not contentedly be ignorant of it. A good man desires to be acquainted with all the will of God, whether it make for him, or against him. His adjuration, God do so to thee, if thou hide any thing from me, may intimate the fearful doom of unfaithful watchmen; if they warn not sinners, they bring upon themselves that wrath and curse, which they should have denounced in God's name, against those that go on still in their trespasses.

3. Samuel's faithful delivery of liis message at last; {v. 18.) He told him every whit; when he saw tliat he must tell him, he never minced the matter, nor offered to make it better than it was, to blunt that which was sharp, or to gild the bitter pill, but delivei'ed the message as plainly and fully as he received it, not shunning to declare the whole counsel of God. Christ's ministers must deal thus faith-ftiUy.

4. Eli's pious acquiescence in it: he did not question Samuel's integrity, was not cross with him, nor had he any thing to object against the equity of the sentence; he. did not complain of the punishment, as Cain did, that it was greater than either he deserved or could bear, but patiently submitted, and accepted the punishment of his iniquity; It is the Lord, let him do what seemeth him good. He understood the sentence to intend only a temporal punishment, and the entail of disgrace and poverty upon his posterity, and not a final separation of them from the fa\our of God, and therefore he cheerfully submitted; did not repine, because he knew the demerits of his family; nor did he now intercede for the reversing of the sentence, because God had ratified it with a solemn path, of which he would not repent: he therefore composes himself into an humble resignation to God's will, as Aaron, in a case not much unlike; (Lev. 10. 5.) He held his fieace. In a few words, (1.) He lays down this satisfying truth, " It is the Lord; it is he that pronounces the judgment, from whose bar there lies no appeal, and against whose sentence there lies no exception. It is he that will execute the judgment, whose power cannot be resisted, or justice arraigned, or sovereignty contested. It is the Lord, who will thus sanctify and glorify himself, and it is highly fit he should. It is the Lord, with whom there is no unrighteousness, wIao ne\ er did nor ever will do any wrong to any of his creatures, nor exact more than their iniquity deserves." (2.) He infers from it this satisfying conclusion, " Let him do what seemeth him good; I have nothing to say against his proceedings; he is righteous in all his ways, and holy in all his works, and therefore his will be done. I will bear the indignation of the Lord, because I 'lave sinned against him." Thus we ought to quiet ourselves under God's I'cljukes, and never to strive jvith our Maker.

19. And Samuel si'ew, and the Lord Mas with him, and did let none of his words

fall to the ground. "20. And all Israel, fiom Dan even to Becr-sheba, knew that Sanuioi was established to be a prophet of the Lord. 21. And the Lord appeared again in Shi-loh: for the Lord revealed himself lo Samuel in Shiloh by the word of the L-orh

Samuel being thus brought acquainted with the visions of God, we ha\e lii,?re an account of the further honour done him as a prophet.

1. God did him honour. Having !;)egun to tavour him, he carried on and ci-owned his own woi-k in him; {v. 19.) Samuel grew, for the Lord was with hi7n. All our increase in wisdom and grace, is owing to the presence of God with us; it is all in all to our growth. God honoured Samuel, (1.) By further manifestations of himself to him. Samuel had faithfully delivered the messages he was intrusted with, and therefore God employed him again in his ser\ice; v. 21, The Lord revealed hims If again to Samuel in Shiloh. Note, God will graciously repeat his visits to those that receive them aright.' (2.) By fulfilling what he spake by him; v. 19, God did let none of his words fall to the ground; whatever Samuel said, as a prophet, it proved true, and was ace mplished in its season. Probabh', there were some remarkable instances of the truth of Samuel's predictions, that happened soon after, which confirmed those that were aftei'-ward to be fulfilled, and gave general satisfaction as to his mission. God will confirm the word of his servants, and perform the counsels of his messengers, (Isa. 44. 26. )'and do what he hath said.

2. Israel did him honour. They all knew, and owned that Samuel was established to be a firophet, V. 20. (1.) He grew famous; all that came up to Shiloh to worship, took notice of him, and admired him, and talked of him when they came home. Early piety will be the greatest honour of young people, and bring them, as much as any thing, and as soon, into reputation. Them that honour God he will honour. (2.) He grew useful and very serviceable to his generation. He that began betimes to be good, soon came to do good. His established commission from God, and established reputation with the people, ga\ e him a great opportunity of shining as a light in Israel. When old Eli was rejected, young Samuel was established; for God will never leave himself without a witness, nc- his church without a guide.

^ CHAP, IV.

The predictions in the foregoinjj chapter, concerning the ruin of Eli's house, here begin to be fulfilled; how long after, does not appear; but it was not long. Such sinners God often makes quick work with. Here is, 1. The disgrace and loss Israel sustained in an encountei with the Philistines, v. 1, 2. II. Their fooUsh project to fortify themselves, by bringing the ark of God into their cainp upon tiie shoulders of Hophni and Phinehas^ v. 3, 4. which made them secure, v. 5. and struck a fear into the Philistines, but such a fear as roused them, v. 6. .9. III. The fatal consequences of it; Israel was beaten, and the ark taken prisoner, v. 10, 11. IV. The tidings of this brought to Shiloh, and the sad reception of those tidings. 1. The city was put into confusion, v. 12, 13. 2. Eli fainted away, fell, and broke his neck, v. 14. .18. 3. His daucfhter-in-law fell in labour upon it, bore a son, but died immediatelv, v. 19.. 22. These were the things which would make the ears of those that heard them, to tingle.

1. A ND the word of Samuel came to all

J\ Israel. Now Israel went out against

the Philistines to battle, and pitched beside

Eben-ezer; and the Philistines pitched in

1. SAMUEL, IV.

Ajjhek. 2. x\n(l the Philistines put themselves in array against Israel: and when ihey joined battle, Israel was smitten before the Philistines; and they slew ot" the army in the held about tour thousand men. 3. Vnd when the people weie come into the camp, the elders of Israel said. Wherefore hath the Lord smitten us to-day before the Piiilistines ? Let us fetch the ark of the covenant of the Lord out of Shiloh unto us, that, when it cometh among us, it may save us out of the hand of our enemies. 4. So the people sent to Shiloh, that they might bring from thence the ark of the covenant of the Lord of hosts, which dwelleth be-tween the cherubims: and the two sons of Eli, Hophni and Phinehas, ■were there with the ark of the covenant of God. 5. And when the ark of the covenant of the Lord came into the camp, all Israel shouted with a great shout, so that the earth rang again. t>. And when the Philistines heard the noise of the shout, they said. What meaneth the noise of this great shout in the camp of the Hebrews? And they understood that the ark of the Lord was come into the camp. <". And the Philistines were afraid ; for they said, God is come into the camp. And they said. Woe unto us! for there hath not been such a thing heretofore. 8. Woe unto us! who shall deliver us out of the hand of these mighty Gods ? these are the Gods that smote the Egyptians with all the plagues in the wilderness. 9. Be strong, and quit yourselves like men, O ye Philistines, that ye be not servants unto the Hebrews, as they have been to you : quit yourselves like men, and fight.

The first words which relate to Samuel, that his words came to all Israel, seem not to have any reference to the following story, as if it was by any direction of his, that the Israelites went out against the Philistines; had they consulted him, thougli but newly initiated as a prophet, it might have, stood them inmoie stead than the ark did; but perhaps the princes of Israel despised his youth, and would not have recourse to him as an oracle, and he did not as yet interpose in public aflFairs; nor do we find any mention of his name from henceforward, till some years after; (c//. 7. 3.) only his nvord came to all Israel; that is, people from all parts, that were piously disposed, had recourse to him as a Drophet, and advised with him. Perhaps, it is meant of his prophecy against the house of Eli, that was generally known and talked of, and all that were serious and observing, compared the events here related, when they came to pass, with that prophecy, and saw it accomplished in them.

Here is,

I. A war entered into with the Philistines, v. 1. It was an attempt to throw off the yoke of their op-nression, and would have succeeded better, if they had first repented and reformed, and s^i Ix-gun their work at the right end. It is computed that this was about the middle of the forty years' dominion [

that the Philistines had over Israel, (Judg, 13. 1.) and soon after the death of Samson; so Bishcp Patrick, who thinks the slaughter he made iX his death, might encourage this attempt: but Dr. Ljght-foot reckons it forty years after Samson's death, tor so long Eli judged, v. 18.

II. The defeat of Israel in that war, v. 2. Isruel, who were the aggressors, were smitten, and had f.iur thousand men killed upon the spot. God had promised that one of them should chase ath( usand; but now it is quite the contrary, Israel is smitten before the Phili tries. S'l', 'he accursed thing, was in the camp, and ga\ c their enemies all the advantage against them, they could wish for.

III. The measures they concerted for another engigement; a council of war was called, and, instead of resolving to fast and pray, and amend their lives, so ill taught were they, (and no wonder, when they had such teachers,) that, 1. They quar-'elled with God for appearing against them; {v. 3.) ll'her/fore hath the Lordsinitten us? If they meant this as an inquiry into the cause of God's displeasure, thev needed not to go far to find that out; it was plain enough Israel had sinned, though they were not willing to see it and own it; but it rather seems that they expostulate boldly with God about it, s,vq displeased at what God had done, and dispute it with him. They own the liand of God in tlieiv trouble, (so far was right,) " It is the Lord that has smitten us;" but, instead of submitting to it, they quarrel with it, and speak as those that were angry at him and his providence, and not aware of tny just provocation they had given him. " Wherefore sliall we, that are Israelites, be smitten before the Philistines? How absurd and unjust is it!" Note, The foolishness of man perverts his way, and then his \\QdYt frets against the Lord, (Prov. 19. 3.) and finds fault with him. 2. They imagined that they could oblige him to appear for them the next time, by bringing the ark into their camp. The elders of Israel were so ignorant and foolish as to piv pose it, (i<. 3.) and the people soon put it into execution; {v. 4.) they sent to Shiloh for the ark, and Eli had not courage enough to oppose it, but sent his ungodly sons, Hophni and Phinehas, along with it, at i^east permitted them to go, though he knew that wherever they went, the curse of God went along with them. Now see here, (1.) The profound veneration they had for the ark. " O send for that, and that will do wonders for us." The ark was, by institution, a visible token of God's pie-sence. God had said that he would dwell bet-ween the cherubims, which were over the ark, and were carried along with it; now they thought that, by paying a great respect to this sacred chest, they should ])ro\e themselves to be Israelites indeed, and effectually engage God Almighty to appear in their favour. Note, It is common for those that have v;stranged themselves from the vitals of religion, to discover a great fondness for the ritual and external o!)servance of it; for those that even deny the power of godliness, not only to have, but to have in admiration the form of it. The temple of the Lord is cried up, and the ark of the Lord stickled for, witli a great deal of seeming zeal, bv multitudes, tliut have no regard at all for the Lord of the tem-l)le, ;ind the god of the ark; as if a fiery concern for the name rf Christianity, would atone for a profane contempt of the thing. And yet indeed they did but m ike an idol of the ark, and looked upon it to be as much an image of the God of Israel, as those which the he;,then worshipped, were of their gods. To worship the true God, and not to worship him as God, is, in effect, not to worship him at all. (2.) Their egregious foUv in thinking that if they had that in tlieir camp, it would certainly save them out of the hands of their enemies, and bring victory back

1. SAMUEL, IV.

245

to their side. For, [1. ] When the ark set forward, Moses prayed. Rise up Lord, and let thine enemks be scattered; well knowini; that it was not the ark moving with them, but Ciod appearing for them, that must give them success; an(f here was no proper means used to engage (iod to favour them with his presence; what good then wouUl the ark do them, the shell without the kernel? [2.] They were so far from having God's leave to remo^ e his ark, that he had plainly enough intimated to them in his law, that wlien thev were settled in Canaan, his ark should be settled in the jjlace that he should choose, (Deut. 12. 5, 11.) and that they must come to it, and not it to them. How then could they expect any advantage by it, when they had not a just and legal possession of it, nor any warr int to stir it from its place? Instead of honouring Cxod bv what they did, they really affronted him. Nay, [3.] If there had been nothing else to invalidate theii- expectations from the ark, how could they expect it should bring a blessing, when Hophni and Phinehas were the men that brought it? It would have gi\ en too much countenance to tlieir \ illany, if the ark had done any kindness to Israel, while it was in the hands of those graceless priests.

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

V. The consternation which the bringing of the ark into the camp of Israel put the Philistines into, l^he two armies lay so near encamped, that the Philistines heai'd the shout the Israelites gave on this great occasion. They soon understood what it was they triumphed in, (v. 6.) and were afraid of the consequences. For, 1. It had never been done before in their days. God is come into the camfi, and therefore ivoe unto us; {y. 7. ) and again, woe unto us, i<. 8. The name of the God of Israel was formidable even to those that worshipped other gods, and some apprehensions, even the infidels had, of the danger of contending with him. Natural conscience suggests this, that those are in a woful condition, who have God against them; yet see what gross notions they had of the divine presence, as if the God of Israel was not so much in the camp before the ark came thither; which may verv well be excused in them, since the notions the Israelites themselves had of that presence were no better. " O," say they, "this is a new design upon us, more frightful than all their stratagems, for there has not been such a thing heretofore; this was the most effectual course they could take to dispirit our men, and weaken their hands." 2. When it had been done in the days of old, it had wrought wonders, v. 8, These are the gods that smote the Kgyfitians with all the filagues in the wilderness. Here they were as much out in their history as in their divinity; the plagues of Egypt were inflicted before the ark was made, and before Israel came into the wilderness; but some confused traditions they had of wonders wrought by or for Israel, when this ark was carried before them, which they attributed, not to Jehovah, but to the ark. Now, say thev, rf 720 shall deliver us out of the hands of these viighty gods? Taking the ark for God, as well •hey might, when the Israelites themselves idolized

it. Yet it should seem they scarcely believed themselves, when they spoke thus formidably of these mighty gods, but only bantered; for, instead of retreating, or proposing conditions of peace, which they would have done, had they been really convinced of the power of Israel's God, they stirred up one another to fight so much the more stoutly; this surprising difficulty did but sharpen their resolution; {v. 9.) Be strong and quit yourselves like men; the commanders inspiring bold and generous thoughts into the minds of their soldiers, when they bid them remember how they had lorded it over Israel, and what an intolerable grief and shame it would be, if they flinched now, and suffered Israel to lord it over them.

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

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

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

II. The ark itself was taken by the Philistines; and Hophni and Phinehas, who, it is likely, kept close to it, and when it was in danger, ventured far in the defence of it, because by it they got their living;, were both slain, v. 11. To this sad event the Psalmist refers; (Ps. 78. 61, 64.) He delivered his strength into cafitivity, and his glory into the enemies' hands. Their firiest fell by the sword. 1. The slaughter of the priests, considering their bad character, was no great loss to Israel, but it was a dreadful judgment upon the house of Eli. The word which God had s])oken, was fulfilled in it; {ch. 2. 34.) This shall be a sign unto thee, an earnest of the judgments threatened, thy two sons shall die both in one day, and so shall all the increase of thy house die in the /lower of their age, v. 33. If Eli had done his duty, and put them, as polluted, from the priesthood^ (Neh. 7. 64.) they might have

lived, though in disgrace; but now God takes the work into his own hands, and chases them out of the world by the sword of the uncircumcised: 77ie Lord is known by those judgjnents which he executeth. It is true, the sword devours one as well as another, but these were waited for of the sword, marked for vengeance. They were out of their place; what had they to do in the camp? When

■246

I. SAMUEL, IV.

men leave the way of their duty, they shut them-bflves out of God's protection. But this was not all; tliey had betrayed the ark, by bringing it into danger, without a warrant from God, and this filled the measure of their iniquities. But, 2. The taking of the ark was a very great judgment upon Israel, a certain token of God's hot displeasure against them. Now they are made to see their folly in trusting to their external privileges, when they had by their wickedness forfeited them, and fancying that the ark would save them, wlien God was departed from them. Now they are made to reflect, with the utmost regret, upon their own rashness and presumption, in bringing the ark into the camp, and so exposing it; and wish a thousand times they had left it where God had fixed it. Now they are convinced that God will not be prescribed to by \ ain and foolish men, and that though he has bound us to his ark, he has not bound himself to it, but will rather deliver it into the hands of his sworn enem'es, than suifer it to be profaned by his false fr'ends, and countenance their superstition. Let none think to shelter tliemselves from the wrath of God, under the cloak of a visible profession, for there will be those cast into utter darkness, ihat have eaten and drunken in Christ's pi'cnence.

12. And there ran a man of Benjamin out of the army, and came to Shiloh the same day, with his clothes rent, and with earth upon his head. 13. And when he came, lo, Eh sat upon a seat l)y the wayside, watching: for his iieart trembled for the ark of God. And when the man came into the city, and told it, all the city cried out. 1 1. And when Eli heard the noise of the crying, he said. What meaneth the noise of this tumult? And the man came in hastily, and told Eli. 15. Now Eli was ninety and eight years old ; and his eyes were dim, that he could not see. 16. And tlie man said unto Eli, I nm he that came out of the army, and I fieri to-day out of the army. And he said, What is there done, my son? 17. And the messenger answered and said, Israel is fled before the Philistines ; and there hath been also a great slaughter among the people ; and thy two sons also, Hophni and Phinehas, are dead ; and the ark of God is taken. 18. And it came lo pass, when he made mention of the ark of God, that he fell from off the seat backward, by the side of the gate ; and his neck brake, and he died ; for he was an old man, and heavy : and he had judged Israel forty years.

Tiding-s are licre b-'-'iir.rht i-n Shiloh of the fatal is-.'.ie of their battle wall the Philistines. Ill news flics fiist. This soon spread tlu-ugh all Israel, every man that fled to his tent, brouglit it with too p'iin a ])roof of it, to his neighb'uvs: but noplace v.-as so nearly concerned as Shiloh, thither there-fire an express posted nway immediately; ;is it was a maM of Benjam'n, the Jews f.nicv it was Saul; he r^nf his clothes, mid /lut rnrth ufwu his head; by these signs to proclaim to all that saw him as he ran, the sorrowful nev/s, and to show how much

himself was affected with it, v. 12. He went straight to Shiloh with it; and here we are told,

I. How the city received it. Eli sat in the gate, V. 13, 18. but the messenger was loath to tell h m first, and therefore passed him by, and told it in the city, with all the aggravating circumstances; and now both the ears of every one that heard it, tingled, as was foretold; ch. 3. 11. their hearts trembled, and every face gathered blackness. jIII the city cried 07tt, v. 13. and well they might; for besides that this was a calamity to all Israel, it was a particular loss to Sliiloh, and the niin of that place. For though the ark was soon rescued out of the hands of the Philistines, yet it never returned to Shiloh again; their candlestick was remo\ed cut of its place, because they had I'Jt their first love, and their city dwindled, and sunk, and came to nothing. Now God forsook the tabernacle of Shiloh, thev having driven him from them; and the tribe of Ephraim, which had for three hundred and forty years been blessed with the presence of the ark in it, lost the honour, (Ps. 78. 60, 67.) and, some time afte?', it was t'ansferred to the tiibe of Judah, the mount Zion which he loved, as it follows thei'e, 7-. 6S. because the men of Shiloh knew not the day of their visitation. This abandoning of Shiloh, Jerusalem is long after reminded ff, and bid to take w:irning by, Jer. 7. 12, Go see what I did to Shiloh. From this day, this fatal day, let the desolations of Shiloh be dated; they had therefore reason enough to cry out when they heard that the ai'k was taken.

II. What a fatal blow it was to old Eli. Let us see,

1. With what fear he expected the tidings. Though old, and blind, and heavy, yet he could not keep his chamber, when he was sensible the glory of Israel lay at stake, but placed himself by the way-side, to receive the first intelligence; for his heart trembled for the ark of God, V. 13. His careful thoughts represented to him, what a dishonour it would be to God, and what an irreparable loss to Israel, if the ark fell into the Philistines' hands: with what profane triumphs it would be told in Gath, and published in the streets of Ashkelon. He also apprehends what imminent danger there was of it; Israel had forfeited the ark, (his own sons especially,) and the Philistines would aim at it; and now the threatening comes to his mind, that he should see an enemy in God's habitation; ch. 2. 32. and perhaps his own heart reproached him for not using his authority, to prevent the carrying of the ark into the camp; all these things made him tremble. Note, All good men lay the interest of God's church nearer their hearts, than any secular interest or concern of their own, and cannot but be in pain and fear for them, if, at any time, they are in peril. How can we be easy, it the ark be not safe.''

2. With what grief he received the tidings. Though he could not see, he could hear the tumult and crying of the city, and perceived it to be the voice of lamentation and mourning and woe; like a careful magistrate, he asks, What means the noiie of this tumult'/ v. 14. He is told, there is an express come from the army, who relates the story to him very distinctly, and with great confidence, having himself been an eye-witness of it, v. 16, 17. The account of the defeat of the army, and the slaughter of a great number of the soldiers, was very grievous to him as a judge; the tidings of the death of his two sons, to whom he had been so indulgent, and who, he had reason to fear, died impenitent, touched him in a tender pa:! as a father, yet it was not for these that his heait trembled, there is a greater concern up'n his spirit, which swallows up the lesser. He does n' t interrupt the

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247

narrative with any passionate exclamations for his sons, like David for Absalom, but waits for the end of the stoiy, not doubting but that the messenger, being an Israelite, would, without being asked, say-something of the ark; and if he could but have said, " Yet the ark of Ciod is safe, and we are bringing that home," his joy for that would ha\'e oveixome nis grief for all the other disasteis, and ha\e made him easy; but when the messenger concludes his story with. The ark of God is taken, he is struck to the heart, his spirits fail, and, it should seem, he swooned away, fell off his seat, and partly with the fainting, and partly with the fall, he died immediately, and never spoke a word more. His heart was broken first, and then his neck. So fell the High Priest and judge of Israel, so fell his heavy head, when he had lived within two of a hundred years; so fell the crown from his head when he had judged Israel about forty years; thus did his sunset under a cloud, thus were the folly and wickedness of those sons of his, whom he had indulged, his ruin at last. Thus does God sometimes set marks of his displeasure upon good men in this life, who have misconducted themselves, that others may hear, and fear, and take warning. A man may die miserably, and yet not die eternally; may come to an untimely end, and yet the end be peace. Dr. Lightfoot observes, that Eli died the death of an unredeemed ass, whose neck was to be broken, Ex-od. 13. 13. Here we must observe, to Eli's praise, that it was the loss of the ark, that was his death, and not the slaughter of his sons. He does, in effect, say, "Let me fall with the ark;" for what pious Israehte can live with any comfort when God's ordinances are removed? Farewell all in this world, even life itself, if the ark be gone.

19 And his daughter-in-law, Phinehas' vvifp, was with child, near to be delivered : and when she heard the tidings, that the ark of God was taken, and that her father-in-law and her husband were dead, she bowed herself and travailed; for her pains rame upon her. 20. And about the time of her death, the women that stood by her said unto her. Fear not, for thou hast borne a son. But she answered not, neither did she regard it. 21. And she named the child T-chabod, saying. The glory is departed from Israel: (because the ark of God was taken, and because of her father-in-law and her husband:) 22. And she said, The glory is departed from Israel; for the ark of God is taken.

We have here another melancholy story that carries on the desolations of Eli's house, and the sorrowful feeling which the tidings of the ark's captivity excited. It is concerning the wife of Phine-has, one of those ungrateful sons of Eli, that had brought all this mischief on Israel. It cost her her life, though young, as well as her father-in-law, that was old; for many a green head, as well as many a hoary head, has been brought by soi-row to the grave; it worketh death. By what is here related of her, it appears, I. That she was a woman of a very tender spirit. Providence so ordered it, that, just at this time, she was near her time; and our Saviour hath said, Jl'oe to them that are with child, or give suck in such days as these, Matth. 24. 19. So little joy will there then be m the birth, even of a man child, that it will be said. Blessed are the ivombs that bare not,

Luke 23. 29. The amazing news coming at this unhappy juncture, it put her into labour, as great frights or other strong passions sometimes do. When she heard of the death of her father-in-law whom she reverenced, and her husband whom, bad as he was, she loved, but especially of the loss of the ark, she travailed, for herfiains came thick upon her; v. 19. and the tidings so seized her spirits, at a time when they needed all possible supports, that though she had strength to bear the child, she, soon after, fainted and died away, being very willing to let life go, when she had lost the greatest comforts of her life. Those who are drawing near to that needful hour, have need to treasure up for themselves comforts from the covenant of grace, to balance, not only the usual sorrows, but any thing extraordinary that may add to the grief which they do not foresee. Faith, at such a time, will keep from fainting, Ps. 27. 13.

II. That she was a woman of a very gracious spirit, though matched to a wicked husband. Her concein for the death of her husband, and father-in-law, was an evidence of her natural affection; but her much greater concern for the loss of the ark, was an evidence of her pious and devout affection to God and sacred things. The former helped tf) hasten her travail, but it appears by her dying words, that the latter lay nearer her heart; {v. 22.) She said. The glory is departed from Israel; not lamenting so much the sinking of that particular family to which she was related, as the general calamity of Israel in the captivity of the ark. This, this was it, that was her grief, that was her death.

1. This made her regardless of her child. The women that attended her, who, it is likely, were some of the first rank in the city, encouraged her, and, thinking that her concern was mostly about the issue of her pains, when the child was born, said unto her. Fear not, now the worst is past,/or thou hast borne a son, (and perhaps it was her firstborn,) but she answered not, neither did she regard it. The sorrows of her travail, if she had had no other, would have been forgotten, for joy that a man child was born into the world, John 16. 21. But what is that joy, (1.) To one that feels herself dying? No joy but that which is spiritual and divine, will stand us in any stead then; death is too serious a thing to admit the relish of an earthly joy, it is all flat and sapless then. (2.) What is it to one that is lamenting the loss of the ark? Small comfort could she have of a child born in Israel, in Shiloh, when the ark is gone, and is a prisoner in the land of the Philistines. What pleasure can we take in our creature-comforts and enjoyments, if we want God's word and ordinances, especially if we w;nit the comfort of his gracious presence, and the light of his countenance? jis vinegar iifton nitre, so is he that sings songs, to such heavy hearts.

2. This made her give her child a name which should perpetuate the remembrance of the calamity, and her sense of it. She has nothing to say to the child, only it being her province, now that her husband was dead, to name the child, she orders them to call it I-chabod, that is, Where is the glory? Or, Mas for the glory! or, There is no glory; (v. 21.) which she thus explains whh her dying lips, (v. 22.) " The glory is departed from Israel; for the ark of Gojd is taken. Call the child inglorious, for so he is; the beauty of Israel is gone, and there appears no hope of ever retrieving it; never let the name of an Israelite, much less a priest, carry glor\-in it any more, now that the ark is taken." Note, (1.) The purity and plenty of God's ordinances, and the tokens of his presence in them, are the glory of anv people, much more so than their wealth and trade and interest among the nations. (2.') Nothing is more cutting, more killing, to a faithful Israelite,

I. SAMUEL. V.

than the want and loss of these. If God go, the glory goes, and all good goes. Woe unto us, if he depart!

CHAP. V.

It is now time to inquire what is become of the ark of God; we cannot but Ihinlc that we shall hear more of that sacred treasure. I should have thought that the next news would have been, that all Israel, from Dan to Beer-sheba, had ealhered together as one man, with a resolution to bring it back, or die in the attempt: but we find not any motion made of that kind, so little was there of zeal or courage left among them. Nay, we do not find that they desired a treaty with the Philistines about the ransom of it, or ofl'ered any thing in lieu of it; " It is gone, and let it go." Many have softness enough to lament the loss of the ark, that have not hardness enough to take one step toward the recovery of it, any more than Israel here. If the ark will help itself, it may, for they will not help it. Unworthy they were of the name of Israelites, that could thus tamely part with the glory of Israel. God would therefore take the work into his own hands and plead his own cause, since men would not appear for him. We are told in this chapter. I. How the Philistines triumphed over the ark, (v 1, 2.) and, II. How the ark triumphed over the Philistines. 1. Over Dagon their god, v. 3. .3. 2. Over the Phili^tines themselves, who were sorely plagued with emerods, and made weary of the ark; the men of Ashdod first, (v. 6, 7.) then the men of Gath, (v. 8, 9.) and, lastly, those of Ekron, which forced them at length upon a resolution to send the ark back to the land of Israel; for when God judges, he will overcome.

1. 4 ND the Philistines took the ark of J\. God, and brought it from Eben-ezer unto Ashdod. 2. When the Phihs-tines took the ark of God, they brought it into the house of Dagon, and set it by Dagon. 3. And when they of Ashdod arose early on the morrow, behold, Dagon ivas fallen upon his face to the earth before the ark of the Lord. And they took Dagon, and set him in his place again. 4. And when they arose early on the morrow morning, behold, Dagon was fallen upon his face to the ground before the aik of the Lord ; and the head of Dagon and both the palms of his hands loere cut off upon the threshold ; only the stump of Dagon was left to him. 5. Therefbie neither the priests of Dagon, nor any that come into Dagon's iiouse, tread on the threshold of Dagon in Ashdod unto this day.

Here is,

I. The Philistines' triumph over the ark, which they wee the more pleased, the more proud, to be now masters of, because, before the oattle, they were possessed with a great fear of it, c/i. 4. 7. When they had it in their hands, God restrained them, that they did not offer any violence to it; did not break it to pieces, as the Israelites were ordered to do by the idols of the heathen, but showed some respect to it, and carefully carried it to a place of siifety. Whether their curiosity led them to open it, and to read what was written with the finger of God on the two tables of stone that were in it, we are not told; perhaps they looked no further than the golden outside, and the cherubims that covered it, like children that are more affected with the fine binding of their Bil)les than with the precious matter contained in them. They carried it to Ashdod, one of their five cities, and that m which Dagon's temple was; there they placed

the ark of God, by Dagon, v. 2. Either, 1. As a sacred thing, which they designed to pay some religious respect to, in conjunction with JDagon; for the gods of the heathen were never looked upon as averse to partners. Though the nations would not change their gods, yet they would multiply them, and add to them. But they were mistaken in the God of Israel, when, in putting his ark by Dagon's image, they intended to do him honour; for he is not worshipped at all, if he be not worsh'pped I alone. T/ie Lord our God is one Lord. Or, rather, 2. They placed it there as a trophy of victory, in honour of Dagon their god, to whom, no doubt, they intended to offer a great sacrifice, as they had done when they had taken Samson; (Judg. 16. 23, 24.) boasting, that as then they had triumplied over Israel's champion, so now over Israel's God. What a reproach was this to God's great name! What a disgrace to the throne of his glory.' Shall the ?rk, the symbol of God's presence, be a prisoner to Dagon, a dunghill-deity r So it is, because God will show of how little account the ark of the covenant is, if the covenant itself be broken and neglected; even sacred signs are not things that either he is tied to, or we can trust to. So it is for a time, that God may ha\ e so much the more glory, in reckoning with those that thus affront him, and get him honour upon them. Having punished Israel that betr lyed the ark, by gi\ ing it into the hands of the Philistines, he will next de 1 with those that abused it, and will fetch it out of their hands again. Thi'S even the ivrath of man shall praise him; and l>e is bringing about his own glory, even then when he seems to neglect it, Ps. 76. 10. Out of the eater shall come forth meat.

II. The ark's triumph overDigon. Once md again, Dagon was made to fall before it. If they designed to do honour to the ark, God hereby showed that he valued not their h' nour, nor would he accept it, for he will be worshipped, not nvith any god, but above all gods. He owes a shame (as Bishcp Hall expresses it) to thoseivho ivill be making matches betnvixt himself and Jjelial. But they really designed to affront it; and though, for some hours, Dagon stood by the ark, and, it is I'kely, stood above it, (the ark at its footstool,),yet, the next morning, when the worshippers of Dagon came to pay their devotions to his shrine, they found their triumphing short. Job 20. 5.

1. Dagon, that is, the image, for that was all the god, v/as fallen u/wn hia face to the earth before the ark, V. 3. God had seemed to f(>rget his ark; but see how the psalmist speaks of his appearing, at last, to vindicate his own honour. When he had delivered his strength into captix ity, and all seemed going to ruin, then the Lord awaked as one out of slee/i, and like a mighty man that shovteth by reason of wine, Ps. 78. 65. And therefore he prevented the utter desolations of the Jewish church, because he feared the wrath of the enemy, Deut. 32. 26, 27. Great care wns taken in setting up the images of their gods, t'> fix them; (tl^c prophet takes notice of it, Isa. 41. 7. He fastened it with nails, that it should nor be moved; and again, ch. 46. 7.) and yet Dau;on's fastenings stood him in no stead; the ark of God triumphs over him upon his own dunghill, in his own temple; down he comes before the ark, directly towards it, (though the ark was set on one side of him,) as it were, pointing to the conqueror, to whom he is constrained to yield and do obeisance. Note, The kingdom of Satan will certainly fall before the kingdom of Christ, error before truth, profaneness before godliness, and corruption before grace in the hearts of the faithful. Wlien the interests of religion seem to be run down, and ready to sink, yet even then we mav be confident that the day of their triumph will

I

1. SAMUEL, V.

24ft

crrnie. Great is the truth, and will prevail. Da-g(in, by falling prostrate before the ark of God, which was a posture of adoration, did, as it were, direct his worshippers to pay their homage to the God of Israel, as greater than all gods. See Exod. 18. 11.

2. The priests that found their idol on the floor, make all the haste they can, before it be known, to set him in his place again. A sorry silly thing to make a god of, which, when he was down, wanted help to get up again; and sottish wretches those were, that could pray for help from that idol that needed, and, in effect, implored, their help. How could they attribute their victory to the power of Dagon, when Dagon himself cannot keep his own gi'ound before the ark? But they are resolved Dagon shall be their god still, and therefore set him up in his place. Bishop Hall observes hence. It is just with God, that those who want grace, shall want wit too; and it is in the power of superstition to turn men into the stocks and stones they worship. 7Viey that make them, are like unto them. What is it that the great upholders of the anti-christian kingdom are doing at this day, but heaving Dagon up, and labouring to set him in his place again, and healing the deadly wound that has been given to the beast; but if the reformation be the cause of God, before which it has begun to fall, it shall not prevail, but shall surely fall before it.

3. The next night Dagon fell the second time, v. 4. They rose early, either, as usual, to make their addresses to their god, or earlier than usual, being impatient to know whetlier Dagon had kept his standing this niglit; and, to their great confusion, they find his case now worse than before; whether the matter of which the image was made, was apt to l)reak or no, so it was, that the head and hands were cv.t ojf from the threshold. So that nothing remained but the stump, or, as the margin reads it, the Jishy fiart of Dagon; for (as many learned men conjecture) the upper part of this image was in a human shape, the lower, in the shape of a fish; as mei'maids are painted. Such strong delusions were idolaters given up to, so vain were they in their imaginations, and so wretchedly darkened were their foolish hearts, as to worship the images, not only of creatures, but of nonentities, the mere figments of fancy. Well, the mis-shapen monster is by this fall made to appear, (1.) Very ridiculous, and worthy to be despised. An admirable figure Dagon made now, when the fall had anatomized him, and showed how the human part and the fishy part were artificially put together, which, perhaps, the ignorant devotees had been made to believe was done by miracle. (2.) Very impotent, and unworthy to be prayed to, or trusted to; for his losing of his head and hands, proved him utterly destitute both of wisdom and power, and for ever disabled either to advise or act for them. This thev got by setting Dagon in his place again; they had better have let him alone when he was down. But thev can speed no better, that contend with God, and Avill set up that which he is throwing down, Mai. 1. 4. God, by this, magnified his ark and made it honourable, then when they vilified and made it contemptible. He also showed what will be the end of all that which is set up in opposition to him; Gird yourselves, but ye shall be broken to pieces, Isa. 8. 9.

4. The threshold of Dagon's temple was ever after looked upon as sacred, and not to be trodden on, V. 5. Some think that reference is hud to this superstitious usage of Dagon's worshippers, (Zeph. 1. 9.) where God threatens to punish those, who, in imitation of them, leaped over the threshold. ■ One would ha\ e thought that this incontestable proof of 'vhe ark's victorv over Dagon, should have convinc-

VOL. II.—21

ed the Philistines of their folly in worshipping such a senseless thing, and that from henceforward they should have paid their homage to the Conquero)-; but, instead of being reformed, they were hardened in their idolatry, and, as e\ il men and seducers are wont to do, became worse and worse, 2 Tim. 3. 13. Instead of despising Dagon, for the threshold's sake that beheaded him, they ai e almost rei.dy to worship the threshold, because it was the block on which he was beheaded; and will never set their feet on that on which Dagon lost his head; shaming those who tread under foot the blood of the covenant, and trample on things truly sac red. Yet this piece of superstition would help to perpetuate the remembrance of Dagon's disgrace; for, with the custom, the rerison would be transmitted to ])osteri-ty, and the children that sliould be b(.rn, inquiring why the threshold of Dagon's temple must not be tiodden on, would be told, that Dagon fell before the ark of the Lord. Thus God would have honour, even out of their superstition. We are not told that they repaired the broken image; it is probable that they got the ark of God away first, and then they patched it up again, and set it in its place; for, it seems they cannot deliver their souls, nor say, Is there not a lie in our right hand? Isa. 44. 20.

6. But the hand oi the Lord v.as lieavy upon them of Ashdod; and he destroyed them, and smote them with emerods, even Aslidod, and the coasts thereof! 7. And when the men of Ashdod saw that il teas so, they said, The ark of the God of Israel shall not abide with us : for his hand is sore upon us, and upon Uagon our god. C. They sent, therefore, and gathered all the lords of the Philistines unto them, and said, What shall we do with the ark of the God of Israel ? And tliey answered, Let the ark of the God of Israel be carried about unto Gath. And they carried the ark of the God of Israel about thither. 9. And it was 50, that, after they had carried it about, the hand of the Lord was against the city with a very great destruction : and he smote the men of the city, both small and great, and they had emerods in their secret parts. 10. Therefore they sent the ark of God to Ekron. And it came to pass^ as the ark of God came to Ekron, tliat the Ekronites cried out, saying. They have brougiit about the ark of the God of Israel to us, to slay us and our people. 11. So they sent and gathered together all the lords of the l^hilis-tines, and said. Send away the ark of the God of Israel, and let it go again to his own place, that it slay us not, and our people : for there was a deadly destruction throughout all the city; the hand of God was vtwy heavy there. 12. And the men that died not were smitten with the emerods: and the cry of the city went up to heaven.

The downfall of Dagon (if the people h^d made a good use of it, and had been brought by it to re pent of their idolatries, and to humble themselves before the God of Israel, and seek his face) might ha\e prevented the vengeance which God here

1. SAMUEL, VI.

proceeds to take upon them for the indignities done to his ark, and their obstinate adherence to their idol, in defiance of the plainest conviction: Lord, "when thy hand is lifted up, they ivill not see, but they shall .see, Isa. 26. 11. And if they will not see the glory, they shall feel the weight, of God's hand, for so the Philistines did; The hand of the Lord was heavy upon them; {v. 6.) and he not only convinced them of their folly, but severely chastised their insolence.

1. He destroyed them, that is, cut many of them off by sudden death, those, we may supj)ose, that had most triumphed in the captixity ot the ark. This is distinguished from the disease with which others were smitten. At Gath, it is called a great destruction, {v. 9.) a deadly destruction, v. 11. Audit is expressly said, {v. 12.) that those who were smitten with the emerods, were the men that died not by the other destruction, which, probably, was the pestilence. They boasted of the great slaughter which tlieir sword had made among the Israelites, ch. 4. 10. But God lets them know that though he does not see fit to draw Israel's sword against them, (they were unworthy to be employed,) yet God had a sword of his own, with which he could make a no less dreadful execution among them, which if he whet, and Im ha?id take hold on judgment, he will render vengeance to his eriemies, Deut. 32. 41, 42. Note, Those that contend with God, his ark, and his Israel, will infallibly be i-uin-ed by it at last. If conviction conquer not, destruction shall.

2. Those that were destroyed, he smote with eme7-ods, {v. 6.) in their secret parts, {y. 9.) so grievous, th.it {v. 12.) the cry went up to heaven; that is, it might be heard a great way off; and perhaps, in the extremity of their pain and misery, they cried, not to Dagon, but to the God of heaven. The psalmist, speaking of this sore judgment upon the Philistines, describes it thus, that God smote his enemies in the hinder parts, and put them to a perpetual reproach, Ps. 78. 66. God threatens the emei-ods among the judgments that would be the fruit of the curse, Deut. 28. 27. It was both a pa'nful and shameful disease; a vile disease for vile deserts; h\ it (iod would humble their pride, and put contc'iDpt upon them, as they had done upon his ark. The disease was epidemical, and, perhaps, among them, a nevv disease. Ashdod was smitten, and the coasts thereof; the country round. For contempt of God's f rdinances, many are weak and sick, and inany slee/i, 1 Cor. 11. 30.

3. The uien of Ashdod were soon aware that it was the hand of Ciod, the God of Israel, v. 7. Thus they were constrained to acknowledge his power and dominion, and themselves within his jurisdiction, and yet they would not renounce Dagon, and submit to him; but rather, now that he touched their bone and their flesh, and in a tender part, they were ready to curse him to his face; and, instead of making their peace with him, and courting the stay of his ark upon better terms, they desired to get clear of it, as the Gadarenes, who, when they had lost their swine, desired Christ to depart out of the coasts. Carnal hearts, when tliey smart under the judgments of God, would rathei-, if it were possible, put him far from them, than enter into covenant and communion with him, and make him their friend. Thus the men of Ashdod resolve. The ark of the God of Israel shall not abide with us.

4. It is resolved to change the jjlace of its imprisonment. A great council was called, and the question proposed to all the lords was, " What shall we do with the ark?" And, at list, it was agreed, that it should be carried to Gath, v. 8. Some superstitious conceit they had, that the fault was in the place, and that the ark would be better pleased

with another lodging, further off from Dagon's temple; and therefore, instead of returning i[, us they should have done, to its own place, they contrive to send it to another place. Gath is pitched upon, a place famed for a race of giants, but theii- strength and stature are no fence aga.nst the pestilence and the emerods; the men of that city were smitten, both small and great, {v. 9.).both dwarfs and giants; all alike to God's judgments; none so great as to overtop them, none s - s.uall as to be overlooked by them.

5. They were aU, at last, weary of the ark, and very willing to Ije rid of it. It was sent from Gath to Ekron, and, coming by order of council, the Ekronites could not refuse it, but were much exasperated against their great men for sending them such a fatal present; {v. 10.) They have sent it to us, to slay us and our people. The ark had the tables of the law in it; and nothing more welcome to faithful Israelites than the word of God; to them it is a savour of life unto life: but to uncircumcised Philistines, that persist in enmity to God, nothing more dreadful or unwelcome; to them it is a savour of death unto death. A general assembly is instantly called, to advise about sending the ark again to its own place, v. 11. While they are consul':ing about it, the hand of God is doing execution; and their contrivances to e\ ade the judgment, does but spread it; many drop down dead among them, many more are raging ill of the emerods, v. 12. What shall they do.'' Their triumphs in the captivity of the ark are soon turned into lamentatii ns, and they are as eager to quit it as e\ er they had been to seize it. Note, God can easily make Jem-salem a burthensome stone to all that heave at it, Zech. 12. 3. Those that fight against God, will soon have enough of it, and, first or last, will be made to know that none ever hardened their hearts against him, and prospered. The wealth that is got by fraud and injustice, especially by sacrilege, that is, robbing God, though swallowed greedily, and rolled under the tongue as a sweet morsel, must be vomited up again; for till it be, the sinner shall not feel quietness in his belly. Job 20. 15 .. 20.

CHAP. VI

In this chapter we have the return of the ark to. the land of Israel, whither we are now <^ladly to attend it, and observe, I. How the Philistines dismissed it, by the advice of their priests, (v. 1 . . 11.) with rich presents, to the God of Israel, to make an atonement for their sin (v. 3.. 5.) and yet with a project to bring it back, unless Providence directed the kiiie, contrary to their inclinations, to go to the land of Israel, v. 8, 9. II. How the Israelites entertained it. 1. With great joy, and sacrifices of praise, v. 12. . 18. 2. With an over-bold curiosity to look into it, for which many of them were struck dead, the terror of which moved them to send it fonvard to another city, v. 19.. 21.

1. A ND the ark of the Lord was in the J\^ country of the Philistines seven months. 2. And the Philistines called for the priests and the diviners, saying, What shall we do to the ark of the Lord ? tell us wherewith we shall send it to his place. 3. And they said. If ye send away the ark of the God of Israel, send it not empty; but in any wise return him a trespass-offering: then ye shall he healed, and it shall be known to you why his hand is not removed from you. 4. Then said they. What shall he the trespass-offering which we shall return to him? Tlfey answered, Five golden erne-

J. SAMUEL, VI.

251

rods, and five golden mice, nccording to the number of the lords of the Philistines: for one plague nms on you all, and on your lords. 5. Wherefore ye shall make images of your emerods, and images of your mice tliat mar the land; and ye shall give glory unto the God of Israel ; peradventure he will lighten his hand from ofi'you, and from off your gods, and from off your land. 6. Wherefore then do ye harden your hearts, as the Egyptians and Pharaoh hardened their hearts ? When he had wrought wonderfully among them, did they not let the people go, and they departed ? 7. Now therefore make a new cart, and take two milch kine on which there hath come no yoke, and tie the kine to the cart, and bring their calves home from them : 8. And take the ark of the Lord, and lay it upon the cart: and put the jewels of gold, which ye return himybr a trespass-offering, in a coffer by the side thereof; and send it away, that it may go. 9. And see, if it goeth up by the way of his own coast to Beth-shemesh, then he hath done us this great evil: but if not, then we shall know that it is not his hand that smote us; it ivas a chance that happened to us.

The first words of the chapter tell us how long the captivity of the ark continued—it was in the country of the Philistines sex>en months. In the field of the Philistines; so it is in the oi-iginal; from which some gather that, having tried it in all their cities, and found it a plague to the inliabitants of each, at length, they sent it into the open fields, upon which, mice sprang up out of the ground in great multitudes, and destroyed the corn which was now nearly ripe, and marred the land. With that judgment they were plagued, (x». 5.) and yet it is not mentioned in the foregoing chapter; so God let them know, that, wherever they carried the ark, so long as they carHed it captive, they should find it a curse to them. Cursed shalt thou be in the city, and cursed in the field, Deut. 28. 16. But most take it to signify, as we render it. The country of the Philistines. Kow, 1. Seven months Israel •was punished with tlie absence of the ark, that special token of God's presence. How bare did the tabernacle look without it! How was the holy city now a desolation, and the holy land a wilderness! A melancholy time, no doubt, it was, to the good people among them, particularly Samuel; but they had this to comfort themselves with, as we have in the like distress, when we are deprived of the comfort of'public ordinances, that, wherever the ark is, the Lord is in his holy temple, the Lord's throne is in heaven, and by faith and prayer we may have access with boldness to him there. We may have God nigh unto us, when the ark is at a distance. 2. Se\en mor.ths the Philistines were punished with the presence of the avk; so long it was a plague to them, because they would not send It home sooner. Note, Sinners lengthen out their own miseries, by obstinately refusing to part with their sins. Egypt's plagues had been fewer than ten, if Pharaoh's heart had not been hardened not to let the people go.

But at length it is determined the ark must be

sent back, there is no remedy, they are undone if they detain it.

I. The priests and the diviners are consulted about it, V. 2. They were supposed to be best acquainted both with the iniles of wisdom, and with the rites of worship and atonement. And the Israelites being their neighbours, and famed abo^e all people for the institutions of their religion, they had, no doubt, the curiosity to acquaint themselves with their laws and usages; and therefore it was proper to ask them. What shall ive do to the ark of Jeho ■ vah? All nations have had regard to their priests, as the men whose lips keep knowledge. Had the Philistines diviners? We have divines, cf whom we should inquire, wherewith we shall come before the Lord, and bonv ourselves before the most high God.

n. They give their advice very fully, and seem to be very unanimous in it. It was a wonder they did not, as friends to their country, give it, ex officio — officially, before they were asked.

1. They urge it upon them, that it was absolutely necessary to send the ark back, from the example of Pharaoh and the Egyptians, v. 6. Some, it may be, were loath to yield, and were willing to try it out with the ark a while longer, and to them they apply themselves: Wherefore do ye harden your hearts, as the Egyptians and Pharaoh did? it seems they were well acquainted with the Mosaic history, and could cite precedents out of it. This good use we should make of the remaining records of God's judgments upon obstinate sinners, we should by them be warned, not to harden our hearts as they did. It is much cheaper learning by other people's experience than by our own. The Egyptians were forced at last to let Israel go, theref ' e let the Philistines yield in time to let the ark gf.

2. They advise, that, when they sent it back, they should send a trespass-offering with it, v. 3. Whatever the gods of other nations were, they knew that the God of Israel was a jealous God, and how strict he was in his demands of sin-offerings, and trespass-offerings, from his own people; and therefore, since they found how highly he resented the affront of holding his ark capti\ e, they with whom he had such a quarrel, must in any ivise return him a trespass-offering; and they could not expect to be healed upon any other terms. Injured justice demands satisfaction; so far natural light instructed men; but when they began to contrive what that satisfaction should be, thev became wretchedly vain in their imaginations. But those, who, by wilful sin, have imprisoned the truth in unrighteousness, (as the Philistines did the ark,) Rom. 1. 18. may conclude that there is no making of their peace with him whom they have thus injured, but by a sin-offering; and we know but one that can take away sin.

9. They direct, that this trespass-offering should be an acknowledgment of the punishment of their iniquity; by which they might take shame to themselves as conquered and yielding, and guilty before God, and might give glory to the God of Israel, as their mighty Conqueror; and most just Avenger, i 5. They must make images of the emerods, that is, of the swellings and sores with which they had been afflicted; so making the reproach of that shameful disease perj^etual by their own act and deed; (Ps. 78. 66.) also images of the mice that had marred the land, owning therebv the almighty power of the God of Israel, who could chastise and humble them, even in the day of their triumph, by such small and despicable animals. These images must be made of gold, the mf'st precious metal, to intimate that they would gladly purchase their peace with the God of Israel at any rate, and would not think it bought too dear with gold, with much fine gold. The golden emerods must be, in number, five, according to the number of the lords, who, it

I. SAMUEL, Vl.

IS likely, were all afflicted with them, and were

content thus to own it: it was advised, that the golden 7«/ce should be five too; but because the whole country was infested with them, it should seem, upon second thoughts, they sent more of them, according to the number both of the fenced cities and of country villages, v. 18. Their priests remind them, that one filague was on them all; they could not blame one another, for they were all guilty, which they were plainly told, by being all plagued. Their proposal to offer a tres/iass-offrring for their offence, was conformable enough to divine re\ela-tion at that time; but to send such things as these for trespass-offerings, was very foreign, and showed them grossly ignorant of the methods of reconciliation appointed by the law of Moses; for there it appears all along, that it is blood, and not gold, ihat makes atonement for the soul.

4. They encourage them to hope that thereby they would take an effectual course to get rid of the plague. Ye shall be healed, v. 3. For, it seems, the disease obstinately resisted all the methods of cure their physicians had prescribed; " Let them therefore send back the ark, and then," say they, " it shall be knonvn to you, ivhy hk hand is not removed from you; that is, by this it will appear, whetlier it is for your detaining of the ark, that you are thus plagued; for, if it be, upon your delivering of it up, the plague will cease." God has sometimes put his people'upon making such a trial, whetlier their reformation would not be their relief; Prove me tiorj herewith, sailh the Lord of hosts, Mai. 3. 10. Hag. 2. 19. Yet they speak "doubtfully, {v. 5.) Peradventure he will lighten his hand from ojfyou; as if now they began to think, that the judgment might come from God's liand, and yet not be removed immediately upon the restitution of the ark; however, that was the likeliest way to obtain mercy. Take away the cause, and the effect will cease. ' 5. Yet they put them in a way to m ike a furtlicr trial, whether it was the hand of the (iod of Israel that bad smitten them with these plagues or no. Tlicy must, in honour of the ark, put it on a new cart or c»\rriage, to be drawn bv two milch-cows, that had cilves dailv sucking them, (t'. 7.) unused to draw, and inclined to home, both for the sake of the crib where thev were fed, and of the calves thev nourished, and, besides, altogether unacquainted with the road that led toward the land of Israel; they must have no one to lead or drl\ e them, but must take their own way, which, in all reason, one might expect, would be home again; and yet, unless the God of Israel, after all the other miracles he has wrought, will work one more, and by an invisible power lead these cows, contrary to their natural instinct and inclination, to the land of Israel, and particularly to Beth-shcmesh, thev will retract their former opinion, and will belie\e it was not the hand of God that smote them, but it was a chance that hapfiened to them, v. 8, 9. Thus did God suffer himself to be tem])ted and prescribed to, after he had been otherwise iffrnnted, bv these uncirrum-cised Philistines. VVonld tliev have been content that the honour of Dag^n, their gnd, should have been put upon such an issue as tliis? See how willing bad men are to shift off their convictions of the hand of God upon them, and to l)clieve, when they aie in trouble, it is a chance that hafifims to them; aiid if so, the rod has no voice which they are concerned to hear or heed.

10. And the men did so; and took two milch kino, and tied them to the cart, and shut lip their calves at home. 11. And they laid the ark of the Lord npon the rart, and the coffer with the mice of gold and the

images of their emerods. 12. And the kine took the straight way to the way of Beth-shemesh, and went along the highway, lowing as they went, and turned not aside tv the right hand or /o the left; and the lords of the Phihstines went after them unto the border of Beth-shemesh. 1.3. And thct/(f Beth-shemesh ivere reaping their wheat-harvest in the valley: and they lifted up their eyes, and saw the ark, and rejoiced to sec it. 14. And the cart came into the field oi" Joshua, a Beth-shemite, and stood there, where t/icre ivas a great stone :. and they clave the wood of the cart, and offered the kine a burnt-olifering unto the Lord. 15. And the Levites took down the ark of the Lord, and the coffer that icas with it, wherein the jewels of gold were, and put them on the great stone : and the men of Beth-shemesh offered burnt-offerings, and sacrificed sacrifices, the same day unto the Lord. 16. And when the five lords of the Philistines had seen it, they returned to Ekron the same day. 17. And these are the golden emerods which the Philistines returned fur a trespass-offering unto the Lord ; for Ashdod one, for Gaza one, for Askelon one, for Gath one, for Ekron one: 18. And the golden mice, nccordin^ to [he number of all the cities of the Philistines belonging to the five lords, both of fenced cities and of country villages, even unto the great stone q/" Abel, whereon they set down the ark of the Lord ; which stone remoineth unto this day in the field of Joshua the Beth-shemite.

We are here told,

I. How the Philistines dismissed the ark; (x;. 10, 11.) they were made as glad to part with it, as ever they had been to take it; as God had fetched Israel out of the house of bondage, so now he fetched the ark out of its captivity, in such a manner, as that Egiifit wa9 glad when they defiarted, Ps. 105. 38. 1. They received no money or piice for the ransom of it, as they hoped to have done, even beyond a king's ransom. Thus it is prophesied of Cyrus, Isa. 45. 13, He shall let go vni cafitives, not for price, nor reward. Nay, 2. They gave jewels f f gold, as the Egyptians did to the Israelites, to be rid of it. Thus the ark that was carried into the land of the Philistines, a trophy of their victory, carried back with it trophies of i^s own, and las't-ing monuments of the disgrace of the Philistines. Note, (iod will be no 1< ser in his glory, at last, In" the successes of the church's enemies against the ark, but \\'A\ get liim honour from those that seek to do dishonour to him.

II. How the kine brought it to tlie land rf Isnu-l, 7^. 12. They took the srraic.'-hf way to Bc/h-shemesh, the next city of the land of Israel, and a jiriest's rity, and turned not aside. Tliis was a wonderful instance of the power of God over the l)rute creatures, and, all things considered, no less than a mi-r irle. That cattle unaccustomed to the yoke should driw so even, so orderly, and still go forward; that without any driver, they should go from home, to

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which all tame creatures have a natural inclination, and from their own calves, to which they had a natural affection; that, without any director, they should go the straight road to Beth-shemesh, a city eight or ten miles off, never miss the way, never turn aside into the fields to feed themselves, nor turn back home to feed their calves; they went on lowing for their young ones, by which it appeared that they had not forgotten them, but that nature was sensible of the gnevance of going from them; the power of the God of nature therefore appeared so much the greater, in overruling one of the strongest instincts of nature. These two kine, says Dr. Lightfoot, knew their Owner, their great Owner, (Isa. 1. 3.) whom Hophni and Phinehas knew not; to wliich I may add, they brought home the ark, to shame the stupidity of Israel that made no attempt to fetch it home. ' God's providence is conversant about the motions even ot brute creatures, and serve its own purposes by them. The lords of the Philistines, with a suitable retinue, no doubt, went after them, wondering at the power of the God of Israel; and thus they who thought to triumph over the ark, were made to go like menial servants after it.

III. How it was welcomed to the land of Israel. The men of Beth-shemesh were reafiing their nvheat-harvest, v. 13. They were going on with their worldly business, and were in no care about the ark, made no inquiries what was become of it; if they had, it is likely they might have had private intelligence beforehand of its coming, and would have gone to meet it, and conduct it into their own border. But they were as careless as the people that ceiled their own houses, and let God's house He ivaste. N(Jte, God will in his own time, effect the deliverance of his church, not only though it be fought against by its enemies, but though it be neglected by its friends. Some observe, that the returning ark found the men of Beth-shemesh not idling or sporting in the streets of the city, but busy, reaping their corn in the fields, and well employed: thus the tidings of the birth of Christ were brought to the shepherds, when they were keefiing their flock by night. The Devil visits idle men with his temptations; God visits industrious men with his favours.

The same invisible hand that directed the kine to the land of Israel, brought them into the field of Joshua, and in that field they stood; some think, for the owner's sake, on whom, being a very good man, they supposed God designed xo put this honour. I rather think it was for the sake of the great stone in that field, which was convenient to put the ark upon, and which is spoken of, v. 14, 15, 18.

Now, 1. When the reapers saw the ark, they rejoiced; {xK 13.) their joy for that, was greater than the joy of harvest, and therefore they left their work to bid it welcome. When the Lord turned again the captivity of his ark, they were like men that dream, then was their mouth filled with laughter, Ps. 126. 1, 2. Though they had not zeal and courage enougli to attempt the rescue or ransom of it, yet, when it did come, they bid it heartily welcome. Note, The return of the ark, and the revival of holy ordinances, after days of restraint and trouble, cannot but be matter of great joy to every faithful Israelite.

2. Tliey offered up the kine for a burnt-offering, to the honour of God, and made use of the wood of the cart for fuel; (t'. 14.) probably, the Philistines intended these, when they sent them, to be a part of their trespass-offering, to make atonement, xk 3, 7. However, the men of Beth-shemesh looked upon it as proper to make this use of them, because it was by no means fit that ever they should be put to any other use; never shall that cart carrv anv

common thing, that has once carried that sacred symb; 1 of the divine presence: and the kine had been under such an immediate guidance of hea\ en, that God had, as it were, already laid claim to them; they were servants to him, and therefore must be sacrifices to him; and, no doubt, were accepted, though females, whereas, in strictness, every burnt-offering was to be male.

3. They deposited the ark, with the chest of jewels that the Philistines presented, upon the great stone in the open field; a cold lodging for the ark of the Loid, and a very mean one; yet better so than in Dagon's temple, or in the hands of the Philistines. It is desirable to see the ark in its habitation in all the circumstances of solemnity and splen dor, but better ha\ e it upon a gre<it stone, and in the fields of the wood, than be without it. The intrinsic grandeur of instituted ordinances ought not to be diminished in our eyes by the meanness and poverty of the place where they are administered. As the burning of the cart and cows that brought home the ark, might be construed to signify their hopes that it should never be carr ed away again out of the land of Isiael, so the setting it upon a great stone might signify their hopes that it should be established again upon a firm foundation. The church is built upon a Rock.

4. They offered the sacrifices of thanksgiving to God, some think, upon the great stone, more probably, upon an altar of earth made for the purpose, V. 15. And the case being extraordinary, the law for offering at the altar in the court of the tabernacle was dispensed with, and the more easily, because Shiloh was now dismantled; God himself had forsaken it, and the ark, which was its chief glory, they had with them here. Beth-shemesh, though it lay within the lot of the tribe of Dan, yet belonged to Judah, so that this accidental bringing of the aik hither, was an indication of its designed settlement there, in process of time; for when God refused the tabernacle of Joseph, he chose the tribe of Judah, Ps. 78. 67, 68. It was one of those cities which were assigned out of the lot of Judah to the sons of Aaron, Josh. 21. 16. Whither should the ark go, but to a priest's city? And it was well thev had those of that sacred order ready, (for though they are here called Levites, (v. 15.) yet it should seem they were priests,) both to take down the ark, and to offer the sacrifices.

5. The lords of the Philistines returned to Ekron, much affected, we may suppose, with what they had seen of the glory of God, and the zeal of the Israelites, and yet not reclaimed from the worship of Dagon; for how seldom has a nation changed their gods, though they were no gods? Jer. 2. 11. Though they cannot but think the God of Israel glorious in holiness, and fearful in praises, yet they are resolved they will think Baal-zebub, the god of Ekron, at least as good as he, and to him they will cleave, however, because he is their's.

Lastly, Notice is taken of the continuance of the great stone in the same place; there it is unto this day; (v. 18.) because it remained a lasting memorial of this great event, and served to support the traditional history, by which it was transmitted to posterity. The f itheis would say to the children, •' This is the stone upon which the ark of God was set, when it came out of the Philistines' hands; a thing ne^ er to be forgotten."

19. And he smote the men of Beth-shemesh, because they had looked into the ark of the LiORD, even he smote of the people fifty thousand and threescore and ten men. And the people lamented, because the Lord had smitten jnony of the people with

1. SAMUEL, VI.

a great slaughter. 20. And the men of Beth-shemesh said, Who is able to stand before this holy Lord God 1 and to whom shall he go up from us? 21. And they sent messengers to the inhabitants of Kirjath-jearim, saying, The Philistines have brought again the ark of the Lord ; come ye down, and fetch it up to you.

Here is, 1. The sin of the men of Beth-shemesh.

They looked into the ark of the Lord, v. 19. Every Israelite had heard great talk of the ark, and had been possessed with a profound veneration for it, but they had been told, that it was lodged within a vail, and even the High Priest himself might not look upon it but once a year, and then through a cloud of incense. Perhaps, this made many say, (as we are apt to covet that which is forbidden,) what a great deal they would give for a sight of it. Some of these Beth-shemites, we may suppose, for that reason rejoiced to see the ark, (y. 13.) more than for the sake of the public. Yet this did not content them, they might see it, but they would go further, they would take off the covering, which, it is likely, was nailed or screwed on, and look into it; under pretence of seeing wheth-er the Philistines had not taken the two tables out of it, or some way damaged them; but really to gratify a sinful curiosity of their own, which intruded into those things that God had thought fit to conceal from them. Note, It is a great affront to God, for vain men to pry into, and meddle with, the secret things which belong not to them, Deut. 29. 29. Col. 2. 18. We were all ruined by an ambition of forbidden knowledge. That which made this looking into the ark a great sin, was, that it proceeded from a very low and mean opinion of the ark. The familiarity they had with it upon this occasion, bred contempt and irreverence. Perhaps, they presumed upon their being priests, but the dignity of the ministerial office will be so far from excusing, that it will aggravate, a careless and irreverent treatment of holv things. They should, by their example, ha\ e taught others to keep their distance, and look upon the ark with a holy awe. Perhaps they presumed upon the kind entertainment they had given the ark, and the sacrifices they had now offered to welcome it home with; for this, they thouglit tlie ark was indebted to them, and they might be allowed to repay themselves with the satisfaction of looking into it. But let no man think that his service done for God, will justify him in any instance of disrespect or irreverence toward the'things of God. Or, it may be, they presumed upon the present mean circumstances the ark was in, newly come out of captivity, and unsettled; now that it stood upon a cold stone, they thought they might make free with it; they should never have such another opportunity of being familiar with it. It is an offence to God, if we think meanly of his ordinances, because of the meanness of the manner of their administration. Had they looked with an understanding eye upon the ark, and not judged purely by outward appearance, they would have thought that the ark never shone with greater majesty than it did now; it had triumphed over tfte Philistines, and come out of its house of bondage (like Christ out of the grave) by its own power; had they considered this, they would not have looked into it thus, as a commori rhest.

2. Their punishment for this sin; He f^mote the men of Beth-shemesh, many of them, with a great filaughter. How jealous is God for the honour of liisark! He will not suffer it to be profaned; be not deceived, God is not mocked. They that will

! not fear his goodness, and reverently use the tokens of his grace, sliall be made to feel 'his justice, and sink under the tokens of his displeasure. They that pry into what is forbidden, and rome too near to holy'fire, will find it is at their peril. He smote fifty thousand and seventy men. This account of their numbers smitten, is expressed in a very unusual manner in the original, which, beside the improbability that there should be so many guilty, and sp many slain, occasions many learned men to question, whether we take the matter right. In the original it is. He smote in (or among) the fieofile, threescore and ten men; fifty thousand men. The Syriac and Arabic read it, five thousand and seventy men. The Chaldee reads it, seventy men of the elders, and fifty thousand of the common people. Seventy men as valuable as fifty thousand, so some, because they were priests. Some think the seventy men were the Beth-shemites that were slain for looking into the ark, and the fifty thousand were those that were slain by the ark, in the land of the Philistines. He smote seventy men, that is, fifty out of a thousand; which was one in twenty, a half decimation; so some understand it. The Septua-gint read it much as we do, he smote seventy men, and fifty thousand men. Josephus says only "seventy were smitten.

3. The terror that was struck upon the men of Beth-shemesh, by this severe stroke. They said, as well they might. Who is able to stand before this holy Lord God? v. 20. Some think, it bespeaks their murmuring against God, as if he had dealt hardly and unjustly with them. Instead of quarrelling with themselves and their own sins, they quarrelled with God and his judgments; as David was displeased, in a case not much unlike, 2 Sam. 6. 8, 9. I rather think it bespeaks their awful and reverent adoration of God, as the Lord God, as a holy Lord God, and as a God before whrm none is able to stand. Thus they infer from the tremendous judgment, " Wlio is able to stand before the God of the ark?" To stand before God to worship him, blessed be his name, is not impossible; we are through Christ invited, encouraged, and enabled to do it, but to stand before God, to contend with him, we are not able. Who is able to stand before the throne of his immediate glory, and look full upon it? 1 Tim. 6. 16. Who is able to stand before the tribunal of his inflexible justice, and make his part good there? Ps. 130. 3.—143. 2. Who is able to stand before the arm of his pro\okcd power, and either resist or bear the strokes of it? Ps. 76. 7.

4. Their desire, hereupon, to be rid of the ark; they asked, To whom shall he go np from us? v. 20. They should rather have asked, "How may we make our peace with him, and recover his favour?" Mic. 6. 6, 7. But they begin to be as weary of the ark as the Philistines had been, whereas, if they had treated it with due reverence, who knows, but it might have taken up its residence among them, and they had all been blessed for the ark's sake? But thus, when the word of God works with terror on sinners' consciences, they, instead of taking the blame and shame to themselves, quarrel with the word, and put that from them, .Ter. 6. 10. They sent messengers to the elders of Kirjath-jearim, a strong city further up in the country, and begged of them to come and fetch the ark up thither, v. 21. They durst not touch it, to bring it thitlier themselves, but stood aloof from it as a dangerous thing. Thus do foolish men run from one extreme to the other, from presumptuous boldness to slavish shiness. Kirjath-jeaiim, that is, the city of woods, belonging toJudah; (Josh. 15. 9. 60.) it lay in the way from Beth-shemesh to Shiloh; so that when they sent to them to fetch it, we may suppose they intended that from thence the elders

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of Shiloh should fetch it, but God intended otherwise. Thus was it sent from town to town, and no care taken of it by the public; a sign that there was no king in Israel.

CHAP. Vtl.

In this chapter, we have, I. The eclipsing of the glory of the ark, by its privacy in Kirjath-jearim for many years, T. 1, 2. II. The appearing of the glory of Samuel, in his public services for the good of Israel, to whom he was raised up to be a judge, and he was the last that bore that character. This chapter gives us all the account we have of him, when he was in the prime of his time; for what we had before, was in his childhood, (ch, 2. and 3.) what we have of him after, was in his old age, ch. 8. 1. We have him here active, 1. In the reformation of Israel from their idolatry, v. 3, 4. 2. In the reviving of religion among them, v. 5, 6. 3. In praying for them against the invading Philistines, (v. 7..9.) over whom, God, in answer to his prayer, gave them a glorious victory, v. 10, U. 4. In erecting a thankful memorial of that victory, v. 12. 6. In the improvement of that victory, v. 13,14. 6. In the administration of justice, v. 15.. 17. And these were the things for which God was preparing and designing him, in the early vouchsafement of his grace to him.

1. 4 ND the men of Kirjath-jearim came, l\. and fetched up the ark of the Lord, and brought it into the house of Abinadab, in the hill, and sanctified Eleazar his son to keep the ark of the Lord. 2. And it came to pass, while the ark abode in Kirjath-jearim, that the time was long; for it was twenty years: and all the house of Israel lamented after the Lord.

Here we must attend the ark to Kirjath-jearim, and then leave it there, to hear not a word more of it, till David fetched it thence, above forty years after, (1 Chron. 13. 6.) except once.

1. We are very willing to attend it thither, for the men of Beth-shemesh have by their own folly made that a burthen, which might have been a blessing; and gladly would we see it among those to whom it will be a savour of life unto Ife, for in every place where it has been of late, it has been a savour of death unto death.

Now, 1. The men of Kirjath-jearim cheerfully bring it among them; {y. 1.) They came, at the first word, and fetched up the ark of the Lord. Their neighbours, the Beth-shemites, were no better pleased to be rid of it, than they were to receive it, knowing very well that what slaughter the ark had made at Beth-shemesh, was not an act of arbitrary power, but necessary justice, and they that suffered by it, must blame themselves, not tlie ark; we may depend upon tlie word which God hath said, (Jer. 25. 6.) Provoke me not, and I will do you no hurt. Note, The judgments of God on those who profane his ordinances, should not make us afraid of the ordinances, but of profaning them, and making an ill use of them.

2. Tiiey carefully provide for its decent entertainment among them; as a welcome guest, with true affection, and as an honourable guest, with respect and reverence. (1.) They provide a proper place to receive it. They had no public building to adorn with it, but they lodged it in the house of Abinadab, which stood upon the highest ground, and, probably, was the best house in their city; or, perhaps, the master of it was the most eminent man they had for piety, and best affected to the ark. Tlie men of Beth-shemeth left it exposed upon a stone in the open field, and though it was a city of priests, none of them received it into his house; but the men of Kirjath-jearim, though common Israelites, gave it

house-room, and, no doubt, the best fmnished room in the house to which it was brought. Note, [1.] God will find out a resting place for his ark; if some thrust it from them, yet the hearts of others shall be inclined to receive it. [2. ] It is no new thing for God's ark to be thrust into a private house. Christ and his apostles preached from house to house, when they could not have public places at command. [3.] Sometimes priests are ashamed and outdone in religion by common Israelites. (2.) They provide a proper person to attend it; They scinctijitd Eleazar his son to keefi it; not the father, either because he w;is aged and infirm, or because he had the affairs of his house and family to attend, from which they would not t ike him off; but the son, who, it is probable, was a \ ery pious devout young man, and zealously affected toward the best things; his business was to keep the ark, not only from being seized by malicious Philistines, but from being touched or looked into by too curious Israelites. He was to keep the room clean and decent, in which the ark was, that, though it was in an obscure place, it might not look like a neglected thing, which no man looked after. It does not appear that this Eleazar was of the tribe of Levi, much less of the house of Aaron, nor was it needful that he should, for there was no altar either for sacrifice or incense, only we may suppose that some devout Israelites would come a'nd pray before the ark, and those that did so, he was there ready to attend and assist. For this purpose, they sanctified him, that is, by his own consent, they o'bhged him to make this his business, and to give a constant at-tend mcetoit; they set him apart for it in the name of all their citizens. This was irregular, but it was dispensed with, by reason of the present distress. When the ark is but newly come out of capti\ ity, we cannot expect it to be of a sudden in its usual solemnity, but must take things as they are, and make the best of them.

II. Yet we are very loath to leave it here, wishing it well at Shiloh again, but that is made desolate, (Jer. 7. 14.) however, wishing it at Nob, or Gibeon, or wherever the tabernacle and the altars are; but, it seems, it must he by tlie way, for want of some public-spirited men, to bring it to its proper place.

1. The time of its continuance here was long, very long; above forty years it lay in these fields of the wood, a remote obscure private place, unfrequented and almost unregarded; {v. 2.) The time that the ark abode in Kirjath-jearim was long, e\'en till David fetched it thence. It was verv strange, that, all the time that Samuel governed, the ark was never brought to its place in the holy of holies, an evidence of the decay of holy zeal among them. God suffered it to be so, to punish them for their neglect of the ark when it was in its place; and to show that the great stress which the institution laid upon the ark, was but typical of Christ, and those good things to come, which cannot be moved, Heb. 9. 23.—12. 27. It was a just reproach to the priests, that not one of their order was sanctified to keep the ark.

2. Twenty years of this time were passed, before the house of Israel was sensible of the want of the ark. The Septuagint read it, somewhat more clearly than we do; .^nd it was twenty years, and (that is, when) the whole house of Israel looked ufi again after the Lord. So long the ark remained in obscurity, and the Israelites were not sensible of the inconvenience, nor ever made an inquiry after it, what was become of it; though, while it was absent from the tabernacle, the token of God's special presence was wanting, nor could they keep the day of atonement, as it sliould be kept. They were content with the altars without the ark; so easily

I. SAMUEL, VII.

can formal professors rest satisfied in a road of external performances, without any tokens of God's presence or acceptance. But at length they bethought themselves, and began to lament after the Lord, stirred up to it, it is probable, by the preach-mg of Samuel, with which an extraordinary work-mg of the Spirit of God set in. A general disposition to repentance and reformation now appears throughout all Israel, and they began to look unto him iv/iom they had slighted, and to mourn, Zech. 12. 10. Dr. Lightfoot thinks this was a matter and time as remarkable as almost any we read of in scripture; and that that great con\ ersion, Acts 2. and 3. is the only parallel to it. Note, (1.) Those that know how to value God's ordinances, cannot but reckon it a very lamentable thing to want them. (2.) True repentance and conversion begin in lamenting after the Lord; we must be sensible that by sin we have provoked him to withdraw, and are undone if we continue in a state of distance from him: and be restless till we ha\e recovered his favour, and obtained his gracious returns. It was better with the Israelites, when they wanted the ark, and were lamenting after it, than when they had the ai'k, and were prying into it, or priding themselves in it. Better see people longing in the scarcity of the means of grace, than loathing in the abundance of them.

3. And Samuel spake unto all the house of Israel, saying. If ye do return unto the Lord with all your hearts, then put away the strange gods and Ashtaroth from among you, and prepare your hearts unto the Lord, and serve him only; and he will deliver you out of the hand of the Philistines. 4. Then the children of Israel did put away Baalim and Ashtaroth, and served the Lord only. 5. And Samuel said, Gather all Israel to Mizpeh, and I will pray for you unto the Lord. 6. And they gathered together to Mizpeh, and drew water, and poured it out before the Lord, and fasted on that day, and said there, We have sinned against tne Lord. And Samuel judged the children of Israel in Mizpeh.

We may well wonder where Samuel was, and what he was doing, all this while, for we have not had him so much as named till now, since ch. 4. 1. Not as if he were unconcerned, but his labours among his people are not mentioned, till there appear the fruit of them. When he perceived tliat they began to lament after the Lord, he struck while the iron was hot, and two things he endeavoured to do for them, as a faithfxil servant of God, and a faithful friend to the Israel of God.

I. He endeavoured to separate between them and their idols, for there reformation must begin. He afiake to all the house of Israel, {y. 3.) going, as it should seem, from place to place, an itinerant preacher; (for we find not that they were gathered together till v. 5. ) and wherever he came, this was his exhortation, " If you do indeed return to the Lord, as you seem inclined to do, by your lamentations for your departure from him, and his from you, then know," 1. "That you must renounce and abandon your idols, fiut away the strange gods, for your God will admit no rival; put them away from you, each one for himself, nay, and put them from among you, do what you can, in your places, to rid tliem out of the country. Put away Baalim, the Strange gods, and Ashtaroth the strange goddesses,"

for they had of them too. Or, Ashtrroth is par ticularly named, because it was the best belo\ed idol, and that which they were most u'edded to. Note, True repentance strikes at the darling sin, and will, with a peculiar zeal and resolution, put away that; the sin which most easily besets us. 2. "That you must make a solemn business of returning to God, and do it with a serious consideration and a steadfast resolution, for both are included in preparing the heart, directing, disposing, establishing, the heart unto the Lord." 3. "That you must be entire for God, for him and no other, serve him only, else you do not serve him at all, so as to please him." 4. "That this is the only way, and a sure way, to prosperity and deliverance. Take this course, and he will deliver you out of the hands of the Philistines; for it was because you forsook him and served other gods, that he delivered you into their hands." This was the purport of Samuel's preaching, and it had a wonderfully good effect; {v. 4.) They put away Balaam and\Ashta-roth; not only quitted the worship of them, but destroyed their images, demolished their altars, and quite abandoned them; JVhat have we to do any more with idols? Hos. 13. 8. Isa. 30. 22.

II. He endea\ oured to engage them for ever to God and his service. Now that he had them in a good mind, he did all he could to keep them in it.

1. He summons all Israel, at least by their elders, as their representatives, to meet him at Mizpeh, (f. 5.) and there he promised to pray for them. And it was worth while for them to come from the remotest part of the country, to join with Samuel in seeking God's favour. Note, Ministers should pray for those to whom they preach, that God by his grace would make the preaching effectual. And when we come together in religious assemblies, we must remember, that it is as much our business there to join in public prayers, as it is to hear a sermon. He would pray for them, that, by the grace of God, they might be parted from their idols, and that then, by the providence of God, they might be delivered from the Philistines. Ministers would profit their people more, if they did but pray more for them.

2. They obey his summons, and not only come to the meeting, but conform to the intentions of it, and appear there very well disposed, v. 6. (1.) They drew water, and poured it out before the Lord; signifying, [1.] Their humiliation and contrition for sin; owning themselves as water spilt upon the ground, which cannot be gathered up again; (2 Sam. 14. 14.) so mean, so miserable, before God, Ps. 22. 14. The Chaldee reads it. They poured out their hearts in repentance before the Lord. They Avept rivers of tears, and sorrowed after a godly sort; for it was before the Lord, and with an eye to him. [2.] Their earnest prayers and supplications to God, for mercy. The soul is, in prayer, poured out before God, Ps. 62. 8. [3.] Their universal reformation; they thus expressed their willingness to part with all their sins, and to retain no more of the relish or savour of them than the vessel does of the water that is poured out of it. They were free and full in their confession, and fixed in their resolution to cast away from thenri all their transgressions. Israel is now baptized from their idols: so Dr. Lightfoot. [4.] Some think k signifies their joy in the hope of God'.s mercy, which Samuel had assured them of. This ceremony was used with that signification at the feast of tabernacles, John 7. 37, 38. and see Isa. 12. 3. Taking it in this seiise, it must be read, They drew water after they had fasted. In the close of their humiliation they thus expressed their hope of pardon and reconciliation. (2.) They fasten, dlt stained from food, afflicted their sruls; so express

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ing repentance, and exciting devotion. (3.) They made a public confession, ll^e have sinned against the Lord; so giving glory to Ciod, and taking shame to themselves. And if we thus confess our sins, we shall find our God faithful and just to forgive us our sins.

3. Samuel judged them at that time in Mizpeh; that is, he assured them, in God's name, of the pardon of their sins, upon their repentance, and that God was reconciled to tliem. It was a judgment of absolution. Or, he received informations against those that did not leave their idols, and proceeded against them according to law. Those that would not judge themselves, he judged. Or, now he settled courts of justice among them, and appointed the terms and circuits which he observed afterward, V. 16. Now he set those wheels a-going; and whereas, before, he acted only as a prophet, now, he began to act as a magistrate; to prevent their relapsing to those sins which now they seemed to have renounced.

7. And when the Philistines heard that the children of Israel were gathered together to Mizpeh, the lords of the Philistines went up against Israel. And when the children of Israel heard //, they were afraid of the Philistines. 8. And the children of Israel said to Samuel, Cease not to cry unto the Lord our God for us, that he will save us out of the hand of the Philistines. 9. And Samuel took a sucking lamb, and offered it for a burnt-ortering wholly unto the Lord: and Samuel cried unto the Lord for Israel; and the Lord heard him. 10. And as Samuel was offering up the burnt-offering, the Philistines drew near to battle against Israel: but the Lord thundered with a great thunder on that day upon the Philistines, and discomfited them ; and they were smitten before Israel. 11. And the men of Israel went out of Mizpeh, and pursued the Philistines, and smote them, until they came under Beth-car. 12. Then Samuel took a stone, and set it between Mizpeh and Shen, and called the name of it Eben-ezer, saying. Hitherto hath the Lord helped us.

Here,

I. The Philistines invaded Israel, {v. 7.) taking ambrage from that general meeting for repentance and prayer, as if it had been a rendezvous for war, and if so, they thought it prudence to keep the war out of their own country. They had no just cause for this suspicion; but those that seek to do mischief to others, will be forward to imagine that others design mischief to them. Now see here, 1. How evil sometimes seems to come out of good. The religious meeting of the Israelites at Mizpeh brought trouble upon them from the Philistines, which, perhaps, tempted them to wish they had staid at home, and to blame Samuel for calling them together. But we may be in God's way, and yet meet with distress; nay, when sinners begin to repent and reform, they must expect that Satan will muster all his force against them, and set his instruments on work to the utmost, to oppose and discourage them. But, 2. How good is, at length, brought out of that evil. Israel could never be threatened more seasonably than at this time, when Vol. II.—2 K

they were repenting and praying, nor could thev have been better prepared to receive the enemy; nor could the Philistines have acted more impoliticly for themselves, than to make war upon Israel at this time, when they were making their peace with God: but God permitted them to do it, that he might have an opportunity immediately of crowning his people's reformation with tokens of his favour, and of confirming the words of his mes senger, who had assured them that, if they reperit-ed, God would deliver them out of the hand of the Philistines. Thus he makes man s wrath to praise him, and serves the purposes of his grace to his people, even by the malicious designs of their enemies against them, Mic. 4. 11, 12.

II. Israel cleaves close to Samuel, as their best friend, under God, in this distress, though he was no military man, nor e\ er celebrated as a mighty man of valour; yet, being afraid of the Philistines, for whom they thought themselves an unequal match, they engaged Samuel's prayers for them; (t'. 8.) Cease not to cry unto the Lord our God for us. They were here unarmed, unprepared for war, come together to fast and pray, not to fight; prayers and tears therefore being all the weapons many of them are now furnished with, to these they have i-ecourse. And knowing Samuel to have a great interest in heaven, they eamestly beg of him to improve it for them. They had reason to expect it, because he had promised tojirayfor them, (%'. 5. ) had promised them deliNcrance from the Philistines; (v. 3.) and they had been observant of him, in all that which he had spoken to them from the Lord. Thus they who sincerely submit to Christ, as their Lawgiver and Judge, need not doubt of their interest in his intercession. They were \ ery solicitous that Samuel should not cease to pray foi them: what military preparations were to be made, they would undertake them, but let him continue instant in prayer; perhaps remembering, that when Moses did but let down his hand ever so little, Amalek prevailed. O what a comfort it is to all believers, that our great Intercessor above never ceases, is never silent, for he always appears in the presence of God for us!

III. Samuel intercedes with God for them, and does it by sacrifice, t. 9. He took a sucking lamb, and offered it tor a burnt-offering, a whole burnt-offering, to the Lord, and while tlie sacrifice was in burning, with the smoke of it his prayers ascended up to heaven for Israel. Observe, 1. He made-intercession with a sacrifice. Christ intercedes m the virtue of his st'sfaction, and in all our prayers we must have an i \(.- to his great oblation, depending upon that for au V.ence and acceptance. Samuel''s sacrifice without h s prayer had been an empty shadow, his prayer without the sacrifice had not been so prevalent, but both together teach us, what great things we may expect from God, in answer to> those prayers which are made with faith in Christ's sacrifice. 2. It was a burnt-offering, which was offered purely for the glory of God, so intimating, that the great plea he relied on in this prayer, was taken from the honour of God. " Lord, helj) thy people now, for thy name's sake." When we endeavour to give glory to Gqd, we may hope he will, in answer to our prayers, work for his own glory. 3. It was but one sucking lamb that he offered; for it is the integrity and intention of the lieart that God looks at, more than the bulk or number of the offerings. The one lamb (typifying the Lamb of God) was more acceptable than thousands of rams ct bullocks would have been without faith and prayer. Samuel was no priest, but he was a Levite and a prophet: the case was extraordinary, and what he did was by special direction, and therefore was ac cepted of God. And justly was this reproach put

'2o8

1. SAMUEL, VII.

upon the priests, because they had corrupted themselves.

IV. God gave a gracious answer to Samuel's prayer; {v. 9.) T/ie Lord heard him. He was himself a Samuel, asked of God, and many a Samuel, many a mercy in answer to prayer, God gave him. Sons of prayer should.be famous for praying, as Samuel was among them that call upon his name, Ps. 99. 6. The answer was a real answer. The Philistines were discomfited, {v. 10, 11.) totally routed, and that in such a manner as highly magnified the prayer of Samuel, the power of God, and tlie valour of Israel. 1. The prayer of Samuel was honoured, for at the very time when he was offering up his sacrifice, and his prayer with it, the battle began, and turned immediately against the Philistines. Thus nvhile he was yet speaking' God heard, and answered in thunder, Isa. 65. 24. God showed that it was Samuel's prayer and sacrifice that he had respect to, and hereby let Israel know that as in a former engagement with the Philistines he had justly chastised their presumptuous confidence in the presence of the ark, on the shoulders of two profane priests, so now he graciously accepted their humble dependence upon the prayer of faith, from the mouth and heart of a pious prophet. 2. The power of God was greatly honoured; for he took the work into his own hand, and discomfited them, not with great hail-stones, which would kill them, (as Josh. 10. 11.) but with a great thunder which frightened them, and put them into such terror and consternation that they fainted away, and became a very easy prey to the sword of Israel, before whom, being thus confounded, they were smitten. Josephus adds, that the earth quaked under them when first they made the onset, and in many

Elaces, opened and swallowed them up; and that, eside the terror of the thunder, their faces and hands were burnt with lightning, which obliged them to shift for themselves by flight. And being thus driven to their heels by the immediate lumd of God, (whom they feared not so much as they had feared his ark, c'h. 4. 7.) then, 3. Honour wa's put upon the hosts of Israel; they were made use of for the completing of the \ ictory, ;,nd had the pleasure of triumphing over their oppressors; rhey pursued the Philistines, and smote them. How soon did they find the benefit of their repentance, and reformation, and return to (iod! Now that they have tluis engaged him for them, none of their enemies can stand before them.

V. Samuel erected a thankful memorial of this \ ictory, to the glory of God, and for the encouragement of Israel; (v.'12.) he set uj) an Eben-ezer, the stone of help. If ever the people's hard hearts should lose the impressions of this providence, this stone would either revive the remembrance of it, and make them thankful, or remain a standing witness against them for their unthankfulness. 1. The place where this memorial was set up, was the same, where twenty years before, the Israelites were smitten before the Philistines, for that was beside Eben-ezer, ch. 4. 1. The sin which procured that defeat formerly, being pardoned upon their repentance, the pardon was sealed by this glorious victory in the very same place where they then suffered loss; see Hos. 1. 10. 2. Samuel himself took care to set up this monument; he had been instrumental by prayer to obtain the mercy, and therefore he thought himself in a special manner obliged to make this grateful acknowledgment of it. 3. The reason he gives for the name is. Hitherto hath the Lord helped us: in which he speaks thankfully of what was past, giving the glory of the victory to God only, who had added this to all his former favours; and yet he speaks somewliat doubtfully for the future: " Hitherto things have done well, but what Go<l may yet

do with us, we know not, that we refer to him; Imt let us praise him for what he has done." Note, The beginnings of mercy and deliverance are to be acknowledged by us with thankfulness so far as they go, though they be not completely finished; nay tliough tiie issue seem uncertain. Having obtaineu help from God, I continue hitherto, says blessed Paul. Act 26. 22.

13. So the Philistines were subdued, and they came no more into the coast of Israel and the hand of the Lord was against the Philistines all the days of Samuel. 14. And the cities which the Philistines had taken from Israel were restored to Israel, from Ekron even unto Gath; and the coasts thereof did Israel deliver out of the hands of the Philistines. And there was peace between Israel and the Amorites. 15. And Samuel judged Israel all the days of his life. 16. And he went from year to year in circuit to Beth-el, and Gilgal, and Mizpeh, and judged Israel in all those places. 17. And his return ivas to Ramah; for there was his house: and there he judged Israel; and there he built an altar unto the liORD.

We have here a short account of the further good services that Samuel did to Israel. Ha\ ing parted them from their idols, and brought them home to their God, he had put them into a capa'''t\' of receiving further benefits by his ministry. II iving" prevailed in that, he becomes, in other in^tao> rs, j> great blessing to them; yet writing it himsolt, he i? brief in the relation. We are not told here, hut it appears, 2 Chron. 35. 18, that in thedaysof Sinuu-l the prophet, the people of Israel kept the onliinnre. of the passover with more than ordinary de\'<"'ti' m, notwithstanding the distance of the ark and the desolations of Shiloh. Many good offices, no d 'ubt, he did for Israel; but here we are only told how in strumental he was,

1. In securing the public peace; (x'. 13.) In hi'i days the Philistines came no more into the coast of Israel, made no inroads or incursions upon them, perceiving that God now fought for Israel, and that his hand was against the Philistines; this kept them in awe, and restrained the remainder of their wrath. Samuel was a protector and deliverer to Israel, not by dint of sword, as Gideon, nor by atrength of arm, as Samson, but by the power of prayer to God, and carrying on a work of reformation among the people. Religion and piety are the best securities of a nation.

2. In recovering the public rights, v. 14. By his influence, Israel had the courage to demand the cities which the Philistines had unjustly taken from them, and had long detained; and the Philistines not daring to contend with one that had so great an interest in heaven, tamely yielded to the demand, and restored (some think) even Ekron and Gath, two of their capital cities, though afterward they retook them; others think, some small towns thai lay between Ekron and Gath, which weie forced out of the Philistines' hands. This thj^y got by their reformation and religion; they got ground of their enemies, and got forward in their affairs. It is added. There was peace between Israel and the ylmorites, that is, the Canaanites, the remains of the natives. Not that Israel made any league with thorn, bu that they were quiet; and not so mis-chievoiLs to Israel as they had sometimes been

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J59

Thus whrti a man's ways please the Lord, he ma-keth even his enemicH to be at /leace ivith him, and gi\c him no disturbance, Pros. 16. 7.

3. In administering public justice; (t'. 15, 16.) He judged Israel: us a propliet, he taught them tlieir duty, and reproved them for their sins, for that is caW'ed Judging-, Ezek. 20. 4.—22. 2. Moses judged Israel, when he made them know the statutes of God, and his Unvs; (Exod. 18. 16.) and thus Samuel judged them to the last, even after Saul was made king: so he promised them then, when Saul was inaugurated, ch. 12. 23, / will not cease to teach you the good and right way. As a magistrate, he received appeals from the inferior courts, and gave judgment upon them; tried causes, and determined them, tried prisoners, and acijuitted or condemned them, according to the law. Tins he did all his days, till he grew old and past service, and resigned to Saul; and afterward he exercised authority, when application was made to him; nay he judged even Agag, and Saul himself. But when he was in his prime, he rode the circuit, for the convenience of the country, at least of that part of it which lay most under his influence. He kept courts at Beth-el, Gilgal, and Mizpeh, all in the tribe of Benjamin; but his constant residence was at Ramah, his father's city, and there he judged Israel, whither they resorted to him from all parts with their complaints, i». 17.

4. In keeping up the public exercises of religion; for there, where he lived, he built an altar to the Lord, not in contempt of the altar that was at Nob, or Gibeon, or wherever the tabernacle was; but divine justice having laid Shiloh waste, and no other place being yet chosen for them to bring their offer-mgs to, (Deut. 12. 11.) he looked upon the law which confined them to one place, to be for the present suspended, and therefore, being a prophet, and under divine direction, he did as the patriarchs did, he built an altar where he lived, both for the use of his own family, and for the good of the country that resorted to it. Great men should use their wealth, power, and interest, for the keejMng up of religion in the places where they live.

CHAP. VIII.

Things went so very well with Israel, in the chapter before, under Samuel's administration, that, methinks, it is pity to find him so quickly, as we do in this chapter, old, and going off, and things working towards a revolution. But so it is; Israel's good days seldom continue long. We have here, I. Samuel decaying, v. 1. II. His sons degenerating, v. 2, 3. III. Israel discontented with the present government, and anxious to see a change. For, 1. They petition Samuel to set a king over them, V. 4, 5. 2. Samuel brings the matter to God, v. 6. 3. God directs him what answer to give them, by way of reproof, (v. 7, 8.) and by way of remonstrance, setting forth the consequences of a change of the government, and how nneasy they would soon be under it, v. 9. . 18. 4. They insist upon their petition, v. 19, 20. 5. Samuel promises them, from God, that they shall shortly be gratified, v. 21, 22. Thus hard is it for people to know when they are well off.

I. A ND it came to pass, when Samuel HL was old, that he made his sons judges over Israel. 2. Now the name of his first-born was Joel, and the name of his second Abiah: iheij iDerc']\i(\ge's,\n Beer-sheba. 3. And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment.

Two sad things we find here, but not strange things

1. A good and useful man growing oM and unfit for service, v. 1, Samuel was old, and could not judge Israel as he had done. He is not reckoned to be past sixty jears of age now, perhaps not so much; but he was a man betimes, was full of thoughts and cares when he was a child, wh.ch, perhaps, hastened the infirmities of age upon him: the fruits tliat are first rijje, keep the worst. He had spent his strength and spirits in the fatigue ( f public business, and now, if he think to shake hiin-selt as at other times, lie finds he is mistaken, old age has cut his hair. Those that are in the prime of their time, ought to be busy in doing the woi k of fife; for as they go into years, they will find themselves less disposed to it, and less able for it.

2. The children of a good man going to naught, and not treading in his steps. Samuel had given his sons so good an education, and they had given him such good hopes of their doing well, and gained such a reputation in Israel, that he made them judges, assistants to him awhile, and afterward deputies under him at Beer-sheba, which lay remote from Ramah, v. 2. Probably, the southern counties petitioned for their residence there, that they might not be necessitated to travel far with then- causes: we have reason to think that Samuel gave them their commissions, not because they were his sons, (he had no ambition to entail the government upon his family, any more than Gideon had,) but because, for aught that yet appeared, they were men very fit for the trust; and none so proper to ease the aged judge, iind take some of the burthen off him, as {ceeteris paribus — other things being equal) his own sons, who, no doubt, were respected for their good father's sake, and, having such an advantage at setting out, might soon have been great, if they had been but good. But, alas! his sons walked not in his ways; Tv. 3.) and when their character was the reverse of his, their relation to so good a man, which otherwise had been their honour, was really their disgrace. Degene-ranti genus ofiprobrium — A good extraction is a reproach to him that degenerates from it. Note, Those that have the most grace themselves, cannot give grace to their children. It has often been the grief of good men, to see their posterity, instead of treading in their steps, trampling upon them, and, as Job speaks, marring their path. Nay, many that have begun well, promised fair, and set out in the right patiis, so that their parents and friends have had great hopes of them, yet afterward have turned aside to by-paths, and been the grief of those of whom they should have been the joy. When Samuel's sons were made judges, and settled at a distance from him, then they discovered themselves. Thus, (1.) Many that have been well educated, and have conducted themselves well while they were under their parents' eye, when tliey have gone abroad into the world, and set up for themselves, ha\ e proved bad. Let none therefore be secure, either of themselves or their's, but depend on divine grace. (2.) Many that have done well in a state of meanness and subjection, have been spoiled by preferment and power. Honours change men's minds, and, too often, for the worse. It does not appear that Samuel's sons were so profane and vicious as Eli's sons; but, whatever they were in other respects, they were corrupt judges, they turned aside after lucre, after the mammon of unrighteousness, so the Chaldee reads it. Note, T/>e love of money is the roof of all evil. It is pernicious in any, but especially in judges. Samuel had taken no bribes, (ch. 12. 3.) but his sons did, though, no doubt, he warned them against it when he made them judges; and then they perverted judgment, in determining controversies, had an eye to the bribe, not to the law, and inquired who bid

1. SAMUEL, VJIl.

highest, not who had right on his side. It is sad with a people, when the pubhc justice that should do them right, being per\erted, does them the greatest wrong.

4. Then all the elders of Israel gathered themselves together, and came to Samuel unto ilamai), 5. And said unto him. Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. G. But the tiling displeased Samuel, when they said. Give us a king to judge us. And Samuel prayed unto the Lord. 7. And the Loud said unto Samutl, Hearken unto the voice of the people in all that they say unto thee : for they have not rejected thee, but they have rejected me, that 1 should not reign over them.

8. According to all the works which they have done, since the day that 1 brought them up out of Egyj)t even unto this day, wherewith they have forsaken me, and served other gods ; so do they also unto thee.

9. Now, therefore, hearken unto their voice: howbeit yet protest solemnly unto them, and show them the manner of the king that shall reign over them. 10. And Samuel told all the words of the Lord unto the people that asked of him a king. 11. And he said. This will be the manner of the king that shall reign over you ; He will take your sons, and appoint them for himself, for his chariots, and to he his horsemen ; and some shall run before his chariots. 12. xAnd he will appoint him captains over thousands, and captains over fifties, and unll set them to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots. 13. And he will take your daughters to be confectionaries, and to be cooks, and to be bakers. 14. And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants. 15. And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants. 16. And he will ':\kv your men-servants, and your maid-Sv i ,itnts, and your goodliest young men, and your asses, and put them to his work, 17, He will take the tenth of your sheep : and ye shall be his servants. 18, And ye shall cry out in that day, because of jour king which ye shall have chosen you ; and tho Lord will not hear you in that day, 19, Nevertheless, the people refused to obey the voice of Samuel: and they said. Nay; but we will have a king over us; 20. That we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles. 21. And Samuel

heard all the words of the people, and he rehearsed them in the ears of ihe Lord. 22. And the Lord said to Samuel, Hearken unto their voice, and make them a king. And Samuel said unto the men of Israel, Go ye every man imto his city.

We have here the starting of a matter perfectly new and surprising, which was, the setting up of kingly government in Israel. Perhips the thing had been often talked of among them by these that were given to change, and affected that which looked great: but we do not find that it was ever till now publicly proj)osed and debated. Abinielech was little better than a titular king, though he is said to reign over Israel; (Judges 9. 22.) and perhaps his fall had for a great while rendered the title of king odious in Israel, as that of Tarquinius did among the Romans; but if it had, by this time the odium was worn off, and some bold steps are here taken toward so great a revolution as that amonnt-edto.

Here is,

I. The address of the elders of Samuel in this matter, v. 4, 5. They gathered themselves together, by common consent, and not in a riotous tumultuous manner, but with respect due to his character: they came to him to his house at Ramah with their address, which contained,

1. A remonstrance of their grievances; in short, Thou art old, and thy sons walk not in thy ivays. Many a fairer occasion that people hud had to ask a king, when they were oppressed by their neighbours, or embroiled at home, for want of a fiing in Israel; a small thing will ser\ e factious spirits f(^r a colour to desire a change. (1.) It was true that Samuel was old; but if that made him less able to ride the circuit, and sit long on the bench, yet it made him the more wise and experienced, and, upon that account, the fitter to rule. If he was old, was he not grown old in their service? And it was very unkind, ungrateful, nay, unjust, to cast him off when he was old, who had spent his days in doing them good. God had saved his youth from being despicable, (ch. 3. 20.) yet they make his old age so, which should have been counted worthy of double honour. If old people be upbraided with their infirmities, and laid aside for them, let them not think it strange; Samuel himself was so. (2.) It was ti'ue that his sons did not walk in his ways; the mnre was his grief, but they could not say it was his fault; he had not, like Eli, indulged them in their badness, but was ready to receive complaints against them. And if that had been the thing desired, we may well suppose, upon the mnkingout of the charge of bribery against them, he would hive superseded their commissions and punished them. But this would not content the elders of Israel, they had another project in their head.

2. A petition for the redress of these grievances, by setting a king over them: Make iis a king tc judge us like all the nations. Thus far it was well, th;it they did not rise up in rebellion against Samuel and set up a king for themselves, 7;/ rt ar?)us — hit force; but they applied themselves to Samuel, God's prophet, and humbly begged of him to do it. But it appears by what follows, "that it was a bad motion, and ill made, and wf:s displeasing to God. God designed them a king, a man after his own heart, when Samuel was dead; but they would anticipate God's counsel, and would have one now that Samuel was old. They had a prophet to judge them, that had immediate correspondence with heaven, and therein they were great and hapjjy above anv nation, none having God so nigh itntr>

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them as they had, Deut. 4. 7. But this would not serve, they must ha\'e a king to judge them with external pimp and power, like all the Jiations. A poor prophet in a mantle, though conversant in the visions ot the Almighty, looked mean in their eyes, who judged by outward appearance: but a king in a purple robe, with his guards and officers of state, would look great; and such a one they must have. They knew it was in vain to court Samuel to take upon him the title and dignity of a king, but he must appoint them one. 'Fhey do not say, " (iive us a king that is wise and good, and will judge better than thy sons do," but, " Give us a king," any body that will but make a figure. Thus foolishly did they forsake their own mercies, and, under pretence of advancing the dignity of their nation to that of their neighbours, did really thrust themselves down from their own excellency, and profane their crown by casting it to thegroutid.

II. Samuel's resentment of this address, v. 6. Let us see how he took it: 1. It cut him to the heart. Probably, it was a surprise to him, and he had not any intimation before of their design, which made it the more grievous. The thing displeased Samuel; not when they upbraided him with his own infirmities, and his children's irregularities; he could patiently bear what reflected on himself and his own family, but it dis/ileased him ivhen they said. Give us a kinff to judge us, because that reflected upon God and his honoui". 2. It drove him to his knees; he gave them no answer, for the present, but he took some time to consider of what they proposed, and prayed unto the Lord for direction what to do, spreading the case before him, and leaving it with him, and so making himself easy. Samuel was a man much in prayer, and we are encouraged in every thing to make our requests known to God, Phil. 4. 6. When any thing disturbs us, it is our interest, as well as our duty, to show God our trouble, and he gives us leave to be humbly free with him.

III. The instruction God gave him concerning this matter. They that in straits seek to God, shall find him nigh unto them, and ready to direct them. He tells him,

1. That which would be an allay to his displeasure. Samuel was much disturbed at the motion, it troubled him greatly to see his prophetical office thus slighted, and all the good turns he had done to Israel, thus ungratefully returned; but God tells him, he must not think it either hard or strange. (1.) He must not think it hard, that they had put this slight upon him, for they had herein put a slight upon God himself; " They have not rejected thee only, but they have rejected me; I share with thee in the aflfront," v. 7. Note, If God interest himself in the indignities that are done us, and the contempts that are put upon us, we may well afford to bear them patiently; nor need we think the worse of ourselves, if Jor his sake ive bear rep.roach, (Ps. 69. 7.) but rather rejoice, and count it an honour. Col. 1. 24. Samuel must not complain that they were weary of his government, though just and gentle, for really they were weary of God's government, that was it they disliked; They have rejected me, that I should not reign over them. God reigns over the heathen, (Ps. 47. 8.) over all the world, but the government of Israel had hitherto been, in a more peculiar manner than ever any government was, a Tlieocracy, a divine government, their judges had their call and commission immediately from God, the affairs of their nation were under his peculiar conduct. As the constitution, so the administration, of their government, was bv, Thus saith the Lord; this method they were weary of, though it was their honour and safety, above any thing, so U'ng as they kept in with God; they were indeed so

much the more exposed to calamities, if they provoked God to anger by sin, and found they coulQ not transgress at so cheap a rate as other nations could, which, perhaps, was the true reason why they desired to stand upon tne same terms with God that other nations did. (2.) He nmst not thiiik it strange, nor marvel at the matter, for they do as they always have done, {y. 8.) ./According to all the works which they have done, since the day that J brought them out of Egypt, so do they unto thee. They had at first been so \ery respectful and obsequious to Samuel, that he began to hope they were cured of their old stubborn disposition; but now he found himself deceived in them, and must not be surpi'ised at it. They had always been inide to their governors, witness Moses and Aaron; nay, They have forsaken jue, and served other gods; the greatness of their ci'ime, in affecting new gods, may make this crime, of affecting new governors, seem little. Samuel might expect they would deal treacherously, for they were called transgressors from the womb, Isa. 48. 8. This had been their maimer from their youth up, Jer. 22. 21.

2. He tells him that which would be an answer to their demand. Sanmel would not have known what to say, if God had not instructed him. Should he oppose the motion, it woidd bespeak a greater fondness of power and dominion than did become a prophet, and an indulgence of his sons. Should he yield to the motion, it would look like the betraying of his trust, and he would become accessary to all the bad consequences of a change. Aaron sinned in gratifying the people, when they said. Make us gods; he dares not therefore comply with them, when they say. Make us a king, but he gives them, with assurance, the answer God sent them.

(1.) He must tell them, that they shall have a king. Hearken to the voice of the fieofile, v. 7. and again, v. 9. Not that God was pleased with their request, but as sometimes he crosses us, in love, so at other times he gratifies us, in wrath; he did so here. When they said, Give us a king, and firinces, he gave them a king in his anger. See Hos. 13. 10, 11. as he gave quails, Ps. 106. 15.—78. 29. God bade Samuel humour them in this matter, [1.] That they might be beaten with their own rod, and might feel, to their cost, the difference between his go\ernment, and the go\ernment of a king; see 2 Chron. 12. 8. It soon appeared, how much worse their condition was, in all respects, under Saul, than it had been under Samuel. [2.] To y:) re vent something worse. If they were not gratified, they would either rise in rebellion against Samuel, or universally revolt from their religion, and admit the gods of the nations, that they might have kings like them. Rather than so, let them have a king. [3.] God knows how to bring glory to himself, out of it, and serve his own wise purposes, even by their foolish counsels.

(2.) But he must tell them withal, that when they have a king, they will soon have enough of him, and will, when it is too late, repent of their choice. This he must protest solemnly to them; {v. 9.) that, if they would have a king to nile them, as the eastern kings ruled their subjects, they would find the yoke exceedingly heavy. They looked only at the pomp and magnificence of a king, and thought that would make their nation great and considerable among its neighbours, and would strike a terror upon their enemies; but he must bid them considei', how thev would like to bear the charges of that pomp, and how they would endure that arbitrary power, which the neighbouring kings assumed. " Note, Those that set their hearts inordi-natelv upon any thing in this world, for the moderating of their desires, r ught to consider the inconveniences, as well as conveniences, that will attend it,

1. SAMUEL, VUf.

•rind to set the one over against the other in their thoughts. I'hose that submit themselves to the government of the world and the flesh, are told plainly, what hard masters they are, and what a tyranny the dominion of sin is; and yet they will ex-ciiange God's government for it.

IV. Samuel's faithful deliveiy of God's mind to them; (v. 10.) He told (hem all the words of the Lord, how ill he resented it; that he construed it into a rejecting of him, and compared it with their serving other gods. That he would grant tlieir request, if they insisted on it; but withal had ordered him to represent to them the certain consequences (f their choice, that they would be such as, if they had any reason left them, and would allow them-sel\es to consult their own interest, would make them withdraw their petition, and beg to continue as they were. Accordingly, he lays before them, very particularly, what would be, not the right of a king in general, but the manner of the king that should reign over them, according to the pattern of the nations, i<. 11. Samuel does not speak (as Bishop Patrick expounds it) of a just and honest right of a king to do these things, for his right is quite otherwise described in th it part of Moses's law which concerns the king's duty, but such a right as the kings of the nations had then acquired. This shall be the manner of the king, that is, 1. " Thus he must support his dignity, at the expense of that which is dearest to you." 2. "Thus he will abuse his power, as those that have power are apt to do; and naving the militia in his hand, you will be under the necessity of s\ibniitting to him."

If they will have such a king as the nations have, let them consider,

(1.) That a king must have a great retinue, abundance of servants to wait on him, grooms to look after his chariots and horses, gentlemen to ride about with him, and footmen to run before his chariots. This is the chief grandeur of princes, and the imaginaiy glory of great men, to have a multitude of attendants. And whence must he have those? "Why, he will take ycur sons, who are free bom, have a liberal education, and whom you now have at your own disposal, and will a/i/ioinf them for himself, XK 11. They must wait upon him, and be at his beck; they that used to work for their parents and themselves, must work for him, ear his ground, and reap, his harvest, {v. 12.) and count it their preferment too," v. 16. This would be a great change.

(2.) '♦ He must keep a great table; he will not be content to dine with his neighbours upon a sacrifice, as Samuel used to do, (c/?. 9. 13.) but he must have variety of dainty dishes, forced-meats, and sweetmeats, and delicate sauces; and who must prepare him these.' Why, he will take your daughters, the most ingenious and handy of them, whom you hoped to prefer to houses and tables of their own, and, whether you be willing or no, they must be his confectionaries, and cooks, and bakers, and the like."

(3.) " He must needs have a standing army, for guards and garrisons; and your sons, instead of be-mg elders of your cities, and living in quiet and honour at home, must be captains over thousands, and captains over fifties, and must be disposed of at the pleasure of the sovereign."

(4.) "You may expect that he will have great favourites, whom, having dignified and ennobled, he must enrich, and give them estates suitable to their honour; and which way can he do that, but out of your inheritances? v. 14, He will take your fields and vineyards, which descended to ynu from your ancestors, and which you hoped to have left to vour posterity after you, even the best of them; and will not only take them to himself, (you could bear

that the better,) but he will give them to hia sfr-vants, who will be your masters, and bear rule os'cr that for which you have laboured. How will you like that?"

(5.) "He must have great revenues to maintain his grandeur and power with; and whence must he have them but from you? He will take the tenth of the fruits of your ground, (x'. 15.) and your cattle, v. 17. You think the tenths, the double'tenths, which the law of God has appointed for the supjjort of the church, grievous enough, and grudge the payment of them; but, if you have a king, there must issue another tentli out of your estates, which will be levied with more rigour, for the support of the royal dignity. Consider the expense with the magnificence, and whether it will quit cost."

These would be their grievances; and, [1.] They would have none but God to complain to. Once they complained to the prince himself, and were answered, according to the manner of the king, Your yoke is heavy, and I will add to it, 1 Kings 12. 11. [2.] When they complained to Gcd, he would not hear them; {v. 18.) nor could they expect that he should, b( th because they had been deaf to his calls and admonitions, and this trouble, in particular, they had brought up<m themseh es, by rejecting him, and would not believe, when he tdld them what would come of it. N'^te, When we bring ourselves into distress by our own irregular desires and projects, we justly forfeit the comfort of prayer, and the benefit of di\ ine aids, and, if God be not better to us than we deserve, must have our reliefin our own hands, and then it is bad with us.

V, The people's obstinacy in their demand, v. 19, 20 One would think such a representation of the consequences, as this was, coming from God himself, who can neither deceive by his word, noT be deceived in his knowledge, shculd have prevailed with them to wave their request: but their hearts were upon it, right or wrong, good or evil; " TVe will have a king over us, whatev er Gcd or Samuel say to the contrary; we will have a king, whatever it costs us, and whatever inconvenience we bring upon ourselves or our posterity by it." See their folly. 1. They were quite deaf to reason, and blind to their own interest. They could not answer Samuel's arguments against it, nor deny the force of them, and yet they grow more violent in their request, and more insolent. Before, it was, "Pray, make us a king;" now it is, " .Yay, but we will have a king; yea, that we will, because we will; nor will we bear to have any thing said against it." See the absurdity of inordinate desires, and how thev rob men of their reason. They could not stay God's time. God had intimated to them in the law, that, in due time, Israel should have a king, (Deut. 17. 14, 15.) and, perhaps, they had some intimation that the time was at hand; but they are all in haste, "We, in our day, will have this king over us " Could they but have waited ten or twelve years longer, they had had David, a king of God's giving in mercy, and all the calamities that attended the setting up of Saul had been prevented. Sudden re solves and hasty desires make work for a long and leisurely repentance. 3. That which they aimed at in desiring a king, was, not only as before, that they might be like the nations, and levelled with them, above whom God had so far ;idvanced them; but that they might have one to judge them, and to go out before them when they took the field, and to fight their battles. Foolish people, and unwise? Could they ever desire a battle better fought for them than the last was, bv S imuel's prayer, and God's thunder? ch. 7. 10. ■\^''as victcr\- hereby too sure to them? And were they fond of trying the chance of war at the same uncertainty that others d <'' ? So sick, it seems, were they of their privileges,

and what was the issue? Their first king was slain

in battle, which none of their judges ever were; so was Josiah, one of the last and best.

VI. The dismissing of them, with an intimation that very shortly they sliould ha\e what they asked. 1. Samuel rehearsed all their words in Che ears of the Lord, v. 21. Not but that God perfectly knew it, without Samuel's report; but thus he dealt faithfully between God and Israel, as a prophet, returning the answer to him that sent him; and thus he waited on God for further direction. God is fully acquainted with the state of thr case we are in care and doubt about, but he will know it from us. His rehearsing it in the ears of the Lord, intimates that it was done in private; for the people were not dis-posefl to join with him in prayer to God for direction in this matter; also it bespeaks a holy familiarity, to which God graciously admits his people; they speak in the ears of the Lord, as one friend whispers with another; their communion with God is meat they have to eat, which the world knows not of, John 4. 32. 2. God gave direction that they should have a king since they were so inordinately set upon it; {v. 22.) " Make them a king, and let them make the best of him, and thank themselves, if that very pomp and power which they are so eager t ■» see their sovereign in, be their plague and bur-tnen. So he gave them ufi to their own hearts^ lust. Samuel told them this, but sent them home for the present, every man to his city; for the designation of the person must be left to God, they had now no more to do. When God saw fit to notify the choice to Samuel, they should hear further from him; in the mean time let them keep the peace, and expect the issue.

CHAP. IX.

Samuel had promised Israel, from God, that thej' should have a king; it is strange that the next news is not of candidates setting up for the government, making an interest in the people, or recommending themselves to Samuel, and, by him, to God, to be put in nomination. Why does not the prince of the tribe of Judah, whoever he is, look about him now, remembering Jacob's entail of the sceptre on that tribe? Is there never a bold aspiring man in Israel, to say, "I will be king, if God will choose me?" No, none appears; whether it is owing to a culpable mean spiritedness, or a laudable humility, i I know not; but sure it is what can scarcely be parallel- \ ed in the history of any kingdom; a crown, such a : crown, set up, and nobody bids for it. Most governments began in the ambition of the prince to rule, but ' Israel's in the ambition of the people to be ruled. Had any of those elders which petitioned for a king, afterward petitioned to be a king, I should have suspected that person's ambition to have been at the bottom of the motion; but now, (let them have the praise of what was good in them,) it was not so, God having in the law undertaken to choose their king, [Dent. 17. 15.) they all sit still, till they hear from heaven, and that they do in this chapter, which begins the story of Saul, their first king, and, by strange steps of Providence, brings him to Samuel to be anointed privately, and so to be prepared for an election by lot, and a public commendation to the people; which follows in the next chapter. Here is, I. A short account of Saul's parentage and person, v. 1,2. II. A large and particular account of the bringing of him to Samuel, to whom he had been before altogether a stranger. 1. God, by revelation, had bid Samuel expect him, v. 15, Ifi. 2. God, by providence, led him to Samuel. (1.) Being sent to seek his father's asses, he was at a loss, v. 3. . 5. (2.) By the advice of his servant, he determined to consult Samuel, v. 6. . 10. (3.) By the direction of the ' young maidens, he foimd him out, v. U . . 14. (4.) i Samuel, being informed of God concerning him, (v. 17.) treated him with respect in the gate, (v. 18 .. 21.) in the j dining room, (v. 22.. 24.) and, at length in private, where ' he prepared him to hear the surprising news, that he \ must be king, v. 25 . . 27. And these beffinnings had been very hopeful and promising, if it had not been that the sin of the people was the spring of this "reat ! affair. ° 1

2o3

1- 1^rOW there was a man of Benjamin

JL^ whose name ivns Kish, the son ot Abiel, the son of Zeror, the '^on of Becho rath, the son of'Aphiah, a Benjamitr, a mighty man of power. 2. And he had a son whose name was Saul, a choice young man, and a goodly ; and there was not among the children of Israel a goodlier person than he r from his shoulders and upward he was higher than any of the people.

We are here told,

1. What a good family Saul was of, v. 1. He was of the tribe of Benjamin; so was the New Testament Saul, who also was called Paul, and he mentions it as his honour, for Benjamin was a favourite, Rom. 11. 1. Phil. 3. 5. That tribe had been reduced to a very small number by the fatal war with Gibeah, and much ado there was to pro vide wives for those six hundred men that were the poor remains of it out of that diminished tribe, which is here called, with good reason, the smallest of the tribes of Israel, v. 21. Saul sprang as a root out of a dry ground. That tribe, though fewest in number, was first in dignity, God giving more abundant honour to that part which lacked, 1 Co-. 12. 24. His father was Kish, a mighty mail of flower, or, as the margin reads it, in substance; in spirit stout, in body strong, in estate wealthy. The whole lot of the tiibe of Benjamin coming to be distributed among six hundred men, we may suppose their inheritances were much larger than their's who were of other tribes; an advantage which somewhat helped to balance the disadvantage of the smallness of their number.

2. What a good figure Saul made, v, 2. No mention is here made of his wisdom or virtue, his learning or piety, or any of the accomplisliments of his mind, but that he was a tall, proper, handsome man, that had a good face, a good shape, and a good presence, graceful and well proportioned; among all the children of Israel, there was not a goodlier person than he; and, as if nature had marked him for pre-eminence and superioritv, he was taller, by the head and shoulders, than aiiy of the people, the fitter to be a match for the giants of Gath, the champions of the Philistines. When God chose a king after his own heart, he pitched upon one that was not at all remarkable for the height of his stature, or any thing in his countenance, but the innocency and sweetness that appeared there, ch. 16. 7, 12. But when he chose a king after the people's heart, who aimed at nothing so much as statelmess and grandeur, he pitched upon this huge tall man, who, if he had no other good qualities, yet would look great. It does not appear that he excelled in strength, so much as he did in stature; Samson did, and him they slighted, bound, and betrayed into the hands of the Philistines; justly therefore are they now put oflF witli one, who, though of uncommon height, is weak as other men. They would have a king like the nations, and the nations commonly chose portly men for their kings.

.3. And the asses of Kish, Saul's father, were lost: and Kish said to Saul his son, Take now one of the servants with thee, and arise, go seek the asses. 4. And he passed through mount Ephraim,and passed through the land of Shahsha, but they found them not: then they passed through the land of Shalim, and there they wire not;

I. SAMUEL, IX.

and lie passed through the land of the Ben-jamites, but they found them not. 5. And when they were come to the land of Zuph, Saul said to his servant that was with him, Come, and let us return; lest my father leave caring for the asses, and take thought for us. 6. And he said unto him, Behold now, there is in this city a man of God, and he is an honourable man ; all that he saith cometh surely to jjass: now, let us go thither; peradventure he can show us our way that we should go. 7. Then said Saul to his servant. But, behold, if we go, what shall we bring the man ? for the bread is spent in our vessels, and there is not a present to bring to the man of God : what have we ? 8. And the servant answered Saul again, and said. Behold, 1 iiave here at hand the fourth part of a shekel of silver; that will 1 give to the man of God, to tell us our way. 9. (Beforetime in Israel, when a man went to inquire of God, thus he spake. Come, and let us go to the seer: for he that is now called a Prophet, was beforetime called a Seer.) 10. Then said Saul to his servant. Well said; come, let us go. So they went unto the city where the man of God vxis.

Here is,

I. A great man rising from small beginnings. It does not appear that Saul had any preferment at all, or was in any post of honour or trust, till he was chosen king of Israel. Mf st that ;u-e advanced, rise gradually; but Saul, from the le\el with his neighbours, stei)ped at once into the throne, according to that of Hannah. He rahicth up the poor out. of the dust, to set them among princes, ch. 2. 8. Saul, it should seem, though he was himself married, and had children grown up, yet lived in his father's house, and was subject to him. Promotion comes not by chance or human probabilities, but God is the Judge.

II. A great event rising from small occurrences. How low does the history begin! Begin to trace Saul to the crown, we find him first employed as meanlv as any we meet with called out to preferment.

1. Saul's father sends him with one of his servants, to seek some asses that he had lost. It may be, they had no way then to gi\ e public notice of such a iiumber of asses strayed or stolen out of the grounds of Kish the Benjamite. A very good law they had to oblige men to bring back an ox or an ass that went astray, but it is to be feared that was, as other good laws, neglected and forgotten. It is easy to observe here, that they who have, must expect to lose; that it is wisdom to look after what is lost; that no man should think itlielow him to know he state of his flocks; that children should be forward to serve their parents' interests; Saul readily went to seek his father's asses, v. 3, 4. His taking care of the asses is to be ascribed, not so much to the humility of his spirit, as to the plainness and simplicity of those times. But his obedience to his fither in it, was verv commendable. Seest thou (I man dilirsrnt in his f)usiness, and dutiful io his su-[leri-rs, willing to stoop, and willing to take pnins? He does, as S.iul, stand fair for preferment. The

servant of Kish would be faithful only as a servant, but Saul as a son, in his own business, and therefore he sent him with him. Saul and his servant tra veiled far on foot, it is likely, in quest of the asses, but in vain, they found them not. He missed of what he sought, but had no reason to complain of the disappointment, for he met with the kingdom, which he never dreamed of.

2. When he could not find them, he determined to return to his father, {v. 5. ) in consideration cf his father's tender concern for him; being appre • hensive, that if they stayed out any longer, his aged father would begin to fear, as Jacob concerning Joseph, that an evil beast had devoured them, or some mischief had befallen them; "He will leave caring for the asses, as much as he was iiT care about them, and ivill take thought for us." Children should take care that they do nothing to grieve or frighten their parents, but be tender of their tenderness.

3. His ser\ ant moved, (for it should seem he had more religion in him than his master,) that since they were now at Ramah, they should call on Samuel, and take his advice in this important affaii-. Observe here,

(1.) They were close by the city where Samuel li\cd, and that put it into their heads to consult him; {v. 6.) There is in this city a man of God. Note, Wherever we are, we shoidd improve our opportunities of acquainting ourselves with those that are wise and good. But there are many that will consult a man of God, if he comes in their way, that would not go a step out of their way to get wisdom.

(2.) The servant spoke very respectfully concerning Samuel, though he had no personal knowledge of him, but by common fame only; He is a man of God, and an honourable man. Note, Men of God are honourable men, and should be so in our eyes. Acquaintance with the things of God, and serviceableness to the kingdom of God, put true honour upon men, and make them greet. This was the honour of Samuel, as a man of God, that all he saith, co?nes surely to pass. This was observed concerning him, when he was a young prophet {cfi. 3. 19.) God did let nojxe of his words fall to the ground; and still it held true.

(3.) They agreed to advise with him concerning the way that they should go, Peradventure he can show us. All the use they would make of the m n of God, was, to be advised by him, whether they should return home, or, if there was yet any hopes of finding the asses, which way they must go next; a poor business to employ a prophet about! Had they said, "Let us give up the ::sses for lost, and now that we are so near the man of God, let us go and le;irn from him the good knowledge of God, let us consult him how we may order our c(^nversati' ns aright, and inquire the htw at his mouth, since we mav not have such another opportunity, and then we shall not lose our journey"—the piopcsal had been such as became Israelites; but, to make pro-phecv, that glory of Isr;icl, serve so mean a turn as this, discovered'too much what manner of spirit thev were of Note, Most people would r ither be told their fortune, than told their duty; how to be rich, than how to be saved. If it were the business of the men of God to direct for the rcco\ ery of lost asses, they would be consulted much more than they are now that it is their business to direct for the reco^•ery of lost souls; so preposterous is the cave of most men!

(4.) Saul was thoughtful, what present they should bring to the man of God, what fee they should give'him for his adVice; (z*. 7.) IVhat shall we bring the man? Thev could not present him, as Jeroboam's wife did Abijah, with loaves and cakes.

J. SAMUEL, IX.

265

(1 Kings 14. 3.) for their bread was spent, but the servant bethought himself, that he had in his pocket the fourth part of a shekel, about seven-pence half-penny in value, and that he would give to the man of God, to direct them, v. 8. " That will do," suys Saul, let us go, v. 10. Some think that when Saul tilked of giving Samuel a fee, he measured him by himself, or by his sons, as if he must be hired to do an honest Israelite a kindness, and were like the false prophets, that divined for juoney, Mic. 3. 11. He came to him as a fortuneteller, rather than as a prophet, and therefore thought the fourth part of a shekel was enough to give him. But it rather seems to be agreeable to the general usage of these times, as it is to natural equity, thit those who sowed spiritual things, should reap not only eternal things, from Him that employs them, but temporal things, from those for whom they are employed. Samuel needed not their money, nor would he have denied them his advice, if they had not brought it; (it is probable, when he had it, he gave it to the poor;) but they brought it to him as a token of their respect, and the value they put upon his office; nor did he refuse it, for they were able to give it, and, though it was but little, it was the widow's mite. But Saul, as lie never thought of going to the man of God till the servant proposed it, so it should seem, he mentioned the want of a present, as an objection ai^iinst their going; he would not own that he had money in his pocket, but when the servant generously offered to be at the charge, then, "Well said, says Saul, "come, let us go." Most people love a cheap religion, and like it best, when they can devolve the expense of it on others.

(5.) The histoi'ian here takes notice of the name then given to the prophets, they called them Seers, or seeing 7nen; {v. 9.) not but that the name pi'o-fihet was then used, and applied to such -persons, but that of seers was more in use. Note, Those that are prophets, must first be seers; they who undertake to speak to others of the things of God, must have an insight into those things themselves.

11. And as they went up the hill to the city, they found young maidens going out to draw water, and said unto them, Is the seer here? 12. And they answered them, and said, He is; behold, he is before you : make haste now, for he came to-day to the city; for there is a sacrifice of the people to-day in the high place: 13. As soon as ye be come into the city ye shall straightway find him, before he go up to the liigh place to eat: for the people will not eat until he come, because he doth bless the sacrifice; cmd alterwards they eat that be bidden. Now therefore get you up; for about this time ye shall find him. 14. And they went up into the city; and when they were come into the city, behold, Samuel came out against them, for to go up tb the high place. 15. Now the Lord had told Samuel in his ear a day before Saul came, saying, 16. To-morrow, about this time, 1 will send thee a man out of the land of F^enjamin ; and thou shalt anoint him to be captain over my people Israel, that he may save my people out of the hand of the Phi-

VoL. n.~2 L

listines: for I have looked upon my people, because their cry is come unto me. 17. And when Samuel saw Saul, the Lord said unto him, Behold the man whom I spake*to thee of: this same shall reign over my people.

Here,

I. Saul, by an ordinary inquiry, is directed to Samuel, v. 11, 14. Gibeah of Saul was not twenty miles from Ramah where Samuel dwelt, and was near to Mizpeh where he often judged Israel; and yet, it seems, S lul had lived so \ ery privately, and had taken so little notice of public affairs, that he had never seen S.imuel; for when he met him, {v. 18.) he did not know him, so that there was no cause to suspect any secret compact or collusion between them in this matter. I kneiv him not, says John Baptist concerning Christ, John 1. 31. Yet I do not think it any commendation to Saul, that he was a stranger to Samuel. However, the maidservants of Ramah, whom they met with at the places of drawing water, could give him and his servant intelligence concerning Samuel; and very particular they were in their directions, v. 12, 13, We should always be ready to give what assistance we can to those that are inquiring after God's prophets, and further them in their inquiries.

Even the maid-servants could tell them, 1. That there was a sacrifice that day in the high place, it being either an ordinary festival, or an extraordinary day of prayer and thanksgiving, with which sacrifices were joined. The tabernacle being deprived of the ark, the altar there had not now the reputation it formerly had, nor were they tied to it, as they would be when God had again chosen a place to put his name in; and therefore now other places were allowed. Samuel had built an altar at Ramah, {ch. 7. 17.) and here we have him making use of that altar. 2. That S imuei came that day to the city, either from his circuit, or from his country-seat. He was such a public person, that his motions were generally known. 3. That this was just the time of their meeting to feast before the Lorcl upon the sacrifice; " About this time you will find him in the street going up to the high place." They knew the hour of the solemn feast. 4. That the people would not eat till Samuel came, not only because he was the worthiest pei'son, and they ought, in good manners, to stay for him, and he was, as some think, the maker of the feast, the sacrifice being offered at his charge, and upon his account; but because, as a man of God, whoe\ er made the feast, he must bless the sacrifice, that is, those parts of the sacrifice which they feasted upon; which may be considered, (1.) As a common meal; and so this is an instance of that great duty of craving a blessing upon our me.it before we partake of it. We cannot expect benefit from our food without that blessing, and we have no reason to expect that blessing if we do not pray fin- it. Thus we must gi\'e glory to God as our Bcnefact r, ai d own our dependence upon h'm, and cur obligations to him. Or, (2.) As a religicus assembly, ^^'hcn the sacrifice was offered, which was the ceremony, Samuel blessed it; that is, he prayed o> er it, and offered up spii-itual sacrifices with it, which were the subst:ince; and afterward, when the Ivily duties were performed, they did eat. Let the soul first be served. The fe ist upon the sicrifice beiig a sacred rite, it was requisite that it should in a particular manner be blessed, fis is the chr'sti:!n eu-charist. They feasted, in token of their reconcila-tion to Grd by virtue of the sacrifice, nnd their participation of the benefits of it; and Samuel blessed it, that is, he prayed to God to grace the solemnity

F. SAMUKL, JX.

with his sp>ecial presence, that it m'ght answer l think that Samuel fixed his eyes upcn him at a dis *hose great ends ' tance, and perhaps, looked the nj^re w.iuujy t- -

Biahcp Hall observes, what a fkarticular atxour.t \ ward him, because the hour was now con.e, >^i.tn

God w&Tiid send him the man that sh( uld be king cf Ibrael, and he fancied this might Ije he; but, that he might be fully satisfied, God tcld him ex pressly, 7Acr is the man that shall rtstram, (for magistrates are heirs of restraint,} m my people Israel.

18. Then Saul drew near to Samuel in

these maid servants cocld gi- e of the usages of those s'icred feasts, and infers from it. That "where there is practice and example of piety in tRe better sort there will be a reflection of it upon the meanest. It is no small advantage to live in religious places; for we sh Jl be much to blame if all gocd-ness fall beside us."

Saul and his servant followed the directions , i ■ i -^r ii

given them, and very opportunely met Samuel the gale, and said, J ell me, J pray thee, going to the high-pl ce, the svTiagf gue of the city, j where the seer's house IS. 19. And .Samuel V. 14 This seemed pureh- accidental, but the Di-, answered Saul, and said, 1 am the seer: so vine Pro^ndence ordered it for the forwardmg oi i , ^ ' i u- u i r -

this great event. The wise God ser%es ver>- great; "P neiore nrie unto the high place \ lor ye and certain purposes, bv verr small and casual oc- | shall eat with me to-dav ; and to-monow 1 ™T"^F*h*^ sparrow falls not to the ground with- ^vill let thee go, and will tell thee all that u ""iL &unlJeirbv an extraoTdinan-revelation, is in- "» ^hine heari 20. And as for thine asses formed concerning Saul. He was a seer, and that were lost three days ago, set not thy

therefore must see this in a way peculiar to himself

1. fiod has told him, the day before, that he would, at this time, send him the man that should sene the people of Israel for such a king as thev wished to have, like all the natVjrv., v. 15, 16. He fjld him h, hJJi ear; that is, privately, by a secret whisper to his mind; or, perhaps, by a still small voice, some soft and gentle s/'-unds cotive\ed to his ear, probibly, when he was praying in secret for direction in th ^t and other affairs of the nation. He had sp^^ken in the ean of the Lord, (ch. 8. 21.) and now, CjrMii/iake in hvn ear, in token oi friendship and familiarity; for he revealeth hu ^cret to hi» servant* the pr'yphets, as secrets in their ear, Am^s 3. 7. G'xl told him before, that he might not be a surprise to i;im; and, perhaps, it was in expectation f*f it, that he appointed the feast and the sacrifice

mind on them: for they are found. And on whom IS all the desire of Israel: is it not on thee, and on all thy father's house? 21. And Saul answered and said, Am not J a Benjarnite, of the smallest of the tribes of Israel '. and my family the least of all the families of the tribe of Benjamin ? wherefore then spf-akest thou so to me ? 22. And Samuel took Saul and his ser\ant, and brought them into the parlour, and made them sit in the chiefest place among them that were bidden, which v:(-rt about thirty persons. 23. And Samuel said unto the cook, "Bring the portion which I gave thee,

for the imploring of God's blessing ujKm this great of which 1 said untO thee. Set it by thee.

and important afF^ir, though he might keep the , particular f>ccasion in his own bre st, Grxl having '■ rwily told it him in his ear. The Hebrew phrase is, i He unc'/vereth the ear of Samiul; Vy which some allude, f r the explicatVm of the way cf Grxl's re- i \ eaiing himself V. us; he not only speaks., but un- '■ cover-f our ear. We ha e naturally a c^rtering on > Tiur ears, so that we perceive not what God says; I (Job. 33. 14.) but when God will manifest himself , to a sr.v\, he un^o- ers the ear, says Ephphatha, i Be Opened; he takes the vail from off the heart, 2 ■ CfiT. 3. 16. • i

Th'^jgh God had, in displeasure, gnmted their : request for a king, yet here he speaks tenderly of j IsHiel; for even in vrrath he remembem mercy. (].) He C'.lls them again and aga'n hiM people; though a

24. And the cook took up the shoulder, and that which was upon it, and set it before Saul. And Samud said. Behold that which is left! set it before thee, and tut; for unto this time hath it been kept for thee, since ] said, I have invited the people. .So Saul did eat with Samuel that day. 2o. And when they were come down from the hiah place into the city, Samud communed vviih Saul upon the top of the house. 26. And they arose early: and it came to passs, about the 5prinii of the day, that Saniuf 1 called Sanl

Be^ish and prov king pef.ple, yet mine still. (2.) ! to the top of the house, saying, L p, that I e sends them am in v> he captain o^er them, that i ma V S^'ud thee awav. And Saul arosf; «S,tS™"VS/*«'J^^*?«^!)S^"[;?c" -n'i 'hey w.nt,onl l«,h of th«n, l,o and

Samuel, abroad. 27. And as they were going down to the end of the city, Samuel

perhaps, was more than many <4 them aimed at in desiring a king. (3.) He does it with a gracious

r^pect to them and to their cry. I have looked . gaid to Saul, Bid the servant pass'on V>efore upon my people,'Mid. thetr cry vi come unto me. He i / ii i , i * * i .v .ii

--■-'■- - ^ "'^ I us, <^and he passed on,) but stand thou still

gratified them with what thev cried for, as the ten der mother humours the froward cfiild, lest it should bt'eak its heart And (as Bish'p Patrick o^/9erves) though he would not hear their cr>- to relieve them against the oppression of their kings, (ch. 8. 18.) yet he was so %ncA()a% as to ni;ike those kings instruments of their deliverance from the op-pression of their neighbours; which was more than thev- \\iA re;vjn to expect

2. When S^ul came up toward him in the street, Orxi aeain whispered Samuel in the ear; (v. 17.) liehola the man whom I spake to thee of I Saul

a while, that I may show thee the word of God.

Providence having at length brought Samuel and Saul together, we have here an accooint of what passed between them in the gate, at the feast, and in private.

1. In the gate <A the city; passing through that, Saul ff/\jnd him, {v. IS.) and, little thinking that he was Samuel himself, asked him the way to Samuel's house; Tell me where the uer't house is; for being a man of unusual stature, it it natural to D there he expected tc find him. See how mean a

I. SAML'EL, X,

26'

figrire Si.Tiuel made, though so great a man: he t'Hik not any state, had no attendants, no ensigns of honour carried before him, nor any distinguishing habit, no not when he went to church, but appeared, in all respects, so much a common person, that Saul, though he was told he should meet him, never suspected that it was he; but, as if he looked more like a porter th in aprophet, asked him the way to the seer's house. Thus is great worth oftentimes hid under a \ cry despicable appe irance. Samuel knew that it was n t the house, but the man, that he wanted, and therefore answered him, " I am the seer, the person you incjuire for." x\ 19. Samuel knew him befoi-e he knew Smiuel: thus, though all th It a-e called to the kingdom of glory, are brought to know God, vet first they were known oi him. Gal. 4. 9.

Now, 1. Samuel obliges him to stay with him till the next day; the greatest part of this day had been spent in sacrificing, and the : Qst of it was to be spent in holy feasting, and theiefoi-e, " 7h-morrorj J «'/// let thee go, ancl no sooner; now g-o ufi before me to the high /ihice; let us pray together, imd then we will talk together." Saul had nothing in his mind but to find his asses; but Samuel would take him off fnMu that caix", and dispose him to the exercises of piety; and therefore bids him go to the high filace, :;nd go before him, bee..use. it may be, some business obliged Samuel to call by the wav. 2. He satisfies him about his asses; (i-. CO.) "Set not thij }uin.d on them, be not in further care about \\\^m, they are foujid. By this. S ud might perceive that he was a pn^phet, that he could give him an answer to the inquiry which he had not yet made, and tell him what he thought: and fn^m thence might infer, If a man of God could do this, much moi*e doth Gixl himself understand our thoughts afar off. ?. He surprises him with an in- , timativ^n of preferment befoi-e him, " On v.'hom is' all the desire of Israel? Is it not a king that they are set upon? and there is never a man in Isr.el that will suit them so as thou wilt." It docs n t appear that the country had as yet any eye upon him for the govciTiment, because they had left it [ wholly to God to chix-'se for them; but such a one I as he they wishotl tor; and his advancement would | he the advancement of his family and irlations, as ; .\bner, and othei-s. j

To this strange intimation Saul i"etums a \ en,' ! modest answer, t. CI. Samuel, he thought, did , but banter him, because ho was a tall m.m, but i a very imlikely m \\\ to be a king; for tl\ough the ; historian says (t. 1."^ h-s father was a migh.'u man of/ior^'er. yet he himself speaks diminishingly of his tribe and fannly. " Benjamin, the youngest of Jacob's sous, when gww n up to bo a man. was called a little one. fCion. 44. CO.") that tribe diminished bv the war of Gibeah, and / am a firnjr.mite; my familii the least; pn^bably. a younger house; not in anv place of honour or trust, no not in their own tribe." (lidein had expressed himself thus, Judg. 6. 15. An humble disposition is a g(.xxl ]^res;ige of preferment.

II. At the public feast; thither Samuel ttxik him and his servant. Though the advancing of S;ml wovild be the deposing of Samuel, vet that gcn-nl pr.iphet was so far fn->m envying him. or be.iring him anv ill-will for it, that ho was tl\e first and fot^ wanlest man to do hin\ honour, in com]iliance with the will of God. If this be the man whom God has chosen, though ho be none of Sanniel's particu-lir friends or confidants, yet he is heartilv welcome to his table, n 'v to his bosom, ^^'e nuw suppose it was no imseasonable kinilness to Saul, to give him a nu^al's meat, for it seems, by what he said, (v. T.) that all their meat and money were spent, nut this was not all, Samuel treats him not as a common

person, but a person of quality and distinction, to prepaj-e both him and the people for what was tc toilow. Two marks of honour he put upon him.

1. He set him in the best filace, as more hencura»-ble thim ;uiy other of the guests, to whom he s;ud, Ghe this man place, Luke 14. 9. Tlicugh we mav suppt^e the magistrates weiv there, w ho in their own city woidd cUiim precedency, yet the master of the t'east made S;iul and his serv;int too (who, if he wei-e a king, must be respected as his prime minister of state) sit iji the chiefest filace, v. 22, Note, Civil respects must be paid to these, who, in civil things, ha\ e the precedency given them by the Di\ ine Pixividence.

C. He presented him with the best dish; which, having had notice fivm hea\ en the day before of his coming, {v. 16.) he had designed for him, and onlered the cook to secui-e for him, when he gave oixlers for in\ iting the guests, and making preparation for them. And what should this precious dish be, which was so very cai-efuUy reserved for the king-elect.* One would expect it should be something very nice and delicate; no, it was a pl.un shovdder oi mutton: (•:•. C3, C4.) the right shoulder of the peace-oftering was to be given to the priests, who were Ciod's receivei-s: (Lev. 7. 3C.) the next in honour to that, was the left shoulder, which, pivbably, was always allotted to those that s:U at the upper end of the table, and was wont to be S;i-nniel's mess at other times; so that his giving it to Saul now. was an inijilicit res-gnation ot his place t Orm. Some obser\e a significancy in this dish; the shoulder denotes sti-ength. and the breast, wh-ch, some think, weiit with it, denotes affe>^^tion: he that w s k-ng, had the gove^-nmer.t upon his shoulder, for he must bear the weight of it; and the p«."<iple 'n his bosom, f^^r they must be dear to him.

III. What passetl betwi>en them in private; Iv th th t evening and e.irly the next morning. S;mmel communeil with Said upon the flat nx^f ef the house. T'. C5. C6. \\"e nviy su]>pose Samuel now told him the whole story of the pei">ple's desire of a kins, the grtninds of their desiie, and (icd's gnint of i'; to all whieli. S lul. living very private, was perhaps a stranger; he s;itisfied h'm that he was the jiei-son God had pitched vipon for the governn.ent; and wheiwis Saul would oliject. that S..muel was in possession, and he would not for all the world t;ike it out of his liands. S;\nuiel. we may supp< so. g;^ve him all the assur.mce he could desiiv. of his willingness to resign. Karly in the morning, he sent him ttnvanl home, bnnight him a part of the way, bade him send his servant before, that they might be jirivate, (t. Cr.) and theix". as we find in the beginning of the next chapter, he anointed him. and therein showed him the irord of the I.crd; that is. giive him full satisfaction that he was the ]>erson chosen to be king, for he would not jest with that s;icred rite. It is by tlie unc:ion cf the Hlu Ghost, that Chiist, the great Prc>phet, short's us thevord of the I.orxl; (1 John 2. 27.) the same anointing tencheth you of all things.

CHAP. X.

We left Saimiol and S.nnl walkin-r tosrether. probably j:om6 private w.iy ovpr the fiolils down iVoin Raniah. perhaps in the paths ot'the vinovanls. aiul Saul expootiiisr to hear (Viwi Sanuiel the wonl of (lOil. Now ht^rt' we harf, I. The aiioinfinsr ot" Saul.tht-n ami ttv-ro. v, 1. The sisjns Samuel s:ave hin>, (v. iJ..6.^ and instructions, v. 7. S. II. The aVooniplishnuMit of thoiie sisrns to the satisfaif.tm of Saul. V. 9..IS. 111. His ri-iurn tohi.< lather's hou$«, T. 14.. 16. IV. His public tloftion by lot. and solemn inauiruration. v. ir..'J,S. V. Hi* roturn acain to his own oitv, V. ^. it. It is a cre.tt «o k that is here a doinar. 'ho .settinsr up not onlv of a nionart'h, but of a monarrhv itself, in Israel; and theriMore in all the adranccs towaids it, much of God is st>«n.

I. SAMUEL, X.

'HEN Samuel took a vial of oil, and poured it upon his head, and kissed him, and said. Is it not because the Lord liath anointed thee to he captain over his inheritance? 2. When thou art departed from me to-day, then thou shalt find two men by KachePs sepulchre, in the border of Benjamin, at Zelzah ; and they will say unto thee. The asses which thou wentest to si^k are found: and, lo, thy father hath left the care of the asses, and sorrowetii for you, saying. What shall I do for my son ? 3. Tlien shalt thou go on forvvaid from thence, and thou shalt come to the plain of Tabor, and there shall meet thee three men going up to God to Beth-el, one carrying three kids, and another carrying three loaves of bread, and another carrying a bottle of wine: 4. And they will salute thee, and give thee two loaves of bread, which thou shalt jeceive of their hands. 5. After that thou shalt come to the hill of God, where is the garrison of the Philistines : and it shall come to pass, when thou art come thither to the city, that thou shalt meet a company of prophets coming down from the high place, with a psaltery, and a tabret, and a pipe, and a harp, before them; and they shall prophesy: 6. And the Spirit of the L)KD will come upon thee, and thou shalt prophesy with them, and shalt be turned into another man. 7. And let it be, when these signs are come unto thee, that thou do as occasion serve thee; for God is with thee. 8. And thou shalt go down before me to Gilgal; and, behold, I will come down unto thee, to offer burnt-offerings, and to sacrifice sacrifices of peace-offerings: seven days shalt thou tarry, till T come to thee, and show thee what thou shalt do.

S.imuel is here executine; the office ot" a ])rophet, giving Saul full assurance from God that he should be king, as he was afterward, according to these prophecies which went before of liim.

I. He anointtd him and k'mcd him, v. 1. This was not done in a solemn assembly, but being done by divine apjiointment, that made np tlie want of all external solemnities, nor %vas it ever the less valid for its hein:j,- done in private, under a hedge, or, as the Jews say, l)y a fountain. God's institutions are great and h(moural)le, though the circumstances of their administration Ik- ever so mean and despicable. 1. Samuel, by anointing Saul, assured him that it was God's act to make him a king. Is it not because the Lord hath anointed thet? And in token of that, the High Priest was anointed to his office, which signified the confen-ing of those gifts upon him, that were requisite for the discharge of his office; and the same was intimated in the anointing of kings; for, whom God calls, he qualifies, and that is a good proof of a conmiission. These sacred unctions, tlien used, pointed at the gre;it Messiali, or anointed One, the King of the church, and High Priest of our profession, who was anointed with the

oil of the Spirit, not by measure, but without measure, and above all the priests and princes of the Jewish church. It was common oil, no doubt, which Samuel used, and we read not of his blessing it, or praying over it. But it was only a vial of oil that he anohited him with; the \essel brittle, because his kingdom would soon be cracked and broken; and the cjuan-tity small, because he liad but little of the Spirit conferred upon him, to what David had, who was therefore anointed with a horn of oil, and so were Solomon and Jehu with a box of oil. 2. By kissing him, he assured him of his own approbation of the choice; not only his consent to it, but his complacency in it, tliougli it abridged his power and eclipsed his glory, and the glorj' of his family. "G&f/ has anointed thee," says Samuel, " to be king, and I am satisfied and very well pleased, in pledge of which, take this kiss." It was likewise a kiss of homage and allegi;ince; hereby he not only owns him to be king, but his king; ani in this sense we are commanded to kiss the oo?i, Ps. 2. 12. (Jod has anointed him, and therefore we must thus acknowledge him, and do homage to him. In Sanmel's explication of the ceremony, he reminds him, (1.) Of the nature of the government to which he is called; he was anointed to be captain, a commander indeed, which bespeaks honour and power, but a commander in war, which bespeaks tare, and toil, and danger. (2.) The original of it; The Lord hath anointed thee. By him he ruled, and therefore must rule for him, in dependence on him, and with an eye to his glory. (3.) Of the end of it; it is over his inheritance, to take care of that, protect it, and order all the affairs of it for the best, as a steward whom a great man sets over his estate, to manage it for his service, and give an account of it to him.

II. For his further satisfaction, he gives him some signs, which should come to pass immediately, this very day; and they were such as would n(;t only confirm the word of Samuel in general, and ])rove him a true prophet, but would confirm this word to Saul in particular, that he should be king. 1. He should presently meet with some that would bring him intelligence from home, of the care his father's house was in concerning him; {xk 2.) these he would meet hard by Rachel's sepulchre. The first place he directed him to, was a sepulchre, the sepulchre of one of his ancestors, for Rachel died in travail with Benjamin; there he must read a lecture of his own mortality, nnd now that he had a crown in his eye, must think of his grave, in which all his honour would be laid in the dust. Here two men would meet him, perhaps sent on purpose to look after him, and would tell him the asses were found, and his father was in pain concerning him, saving, What shall I do for my son? He would reckon it hap])ened well that he met with these messengers; and it is good to eye Prov idence in favourable conjunctures, (though the matter i)e minute,) and to be encouraged to trust in greater m:itters.

2. He should next meet with others going to Beth-el, where, it should seem, there was a high' pl:ice for religious worshi]), and these men were bringing their sacrifices thither, v. ?•>, 4. It was a token for good to one that was designed for the government of Israel, where cr he came, to meet with ])eople going to worship God It is supjji sed that those kids and loaves, and the l)ottlc of wine, which the three men had with them, were designed for sacrifice, with the meat-offi?rini;s and drink offerings that were to attend the sacrifice; yet Samuel tells Sa>d they would give him two of their loaves, and he must take them. This would look to us Tiow like the relieving of a beggar. Saul nuist hereafter remember the time when he received

I. SAMUEL, X.

269

alms, and must therefore be humble and charitable to the poor. But, perhaps, it would theii be construed, a fit present for a prince; and as such, Saul must receive it, the first present that was brought him, by such as knew not what they did, nor why they did it, but God put it into their hearts, which made it the more fit to be a sign to him. These two loaves which were the first tribute paid to this new-anointed king, might serve for an admonition to him, not to spend the wealth of his crown in luxury, but still to be content with plain food. Bread is the staff of life.

3. The most i-emarkable sign of all would be his joining with a coinp my of prophets that he should meet with, under the influence of a spirit of prophecy which should at that time come upon him. What God works in us by his Spirit serves much more for the confirming of faith, than any thing wrought for us by his providence. Here he tells him, x". 5, 6. (1.) Where this would happen; at the hill of God, where there was a garriso?i of the Philistines; which is supposed to be near Gibeah, his own city, for there was the Philistines' garrison, ch. 13. 3. Perhaps, it was one of the articles of Samuel's agreement with them, that they should have a garrison there, or rather, after they were subdued in the beginning of his time, they got ground again, so far as to force this garrison into that place, and thence God raised up the man that should chastise them. There was a place that was called the hill of God, because one of the schools of the prophets was built upon it; and such respect did even Philistines themselves pay to religion, that a garrison of their soldiers suffered a school of God's prophets to live peaceably by them, and did not only not dislodge them, but not restrain or disturb the public exercises of their devotion. (2.) Upon what occasion; he should meet a company of firophets with music before them, firofihesying, and with them he should join himself. These prophets were not (as it should seem) divinely inspired to foretell things to come, nor did God reveal himself to them by dreams and visions, but they employed themselves in the study of the law, in instructing their neighbours, and in the acts of piety, especially in praising God, wherein they were wonderfully assisted and enlarged by the Spirit of God. It was happy for Israel, that they had not only prophets, but companions of prophets, who gave them good instructions, and set them good examples, and helped very much to keep up religion among them. Now the word of the Lord was not so precious, as it had been when Samuel was first raised up, who had been instrumental in founding these colleges, or religious houses, whence, it is probable, the synagogues took their rise. What a pity was it that Israel should be weary of the government of such a man, who, though he had not, as a man of war, expelled the Philistines, yet (which was a greater kindness to Israel) had, as a man of God, settled the schools of the prophets! Music was then used as a proper means to dispose the mind to receive the impressions of the good Spirit, as it did Elisha's; (2 Kings 3. 15.) but we have no reason to look for the same benefit by it now, unless we saw it as effectual as it was then in Saul's case, to drive away the evil spirit. These prophets had been at the high-place, probably, offering sacrifice, and now they came back singing psalms. We should come from holy ordinances with our hearts gi-eatly enlarged in holy joy and praise. See Ps. 138 5. Saul should find himself strongly moved to join with them, and should be turned thereby into another man from what he h?.d been while he lived in a private capacity. The Spirit of God, by his ordinances, changes men, wonderfully trans-'brms them; Saul, by praising G d in the commu-

nion of saints, became another man, but whether a new man or no, may be questic.ne .

III. He directs liim to proceed in the adniinistra tion of his g(jvernment, as Piovidence should lead him, and as S.;muel should advise him. 1. He must follow Pro\idencc in ordinary cases; (x'. 7.) " JDo as occasion shall sey-ve thee. Take such measures as thine own prudence shall direct thee." But, 2. In an extraoidinary strait that would hereafter befall him at G:lgal, and would be the most critical juncture of all other, when he would have special need of (Iivine aids, he must wait for Samuel to come to him, and nnist tarry seven days in expectation of him, V. 8. How his f;iiling in this matter proved his fall, we find afterwards, c/2. 13. 11. It was a plain intimati n to him, that he was upon his good beha\ iour, and, though a king, nmst act under the direction of Samuel, ;md do as he should order him. The greatest of men must own themselves in subjection to God and his word.

9. And it was so, that when he had turned his back to go from Samuel, God gave him another heait: and all those signs came to pass that day. 10. And when they came thither to the hill, behold, a company of prophets met him ; and the Spirit of God came upon him, and he prophesied among them. 11. Audit came to pass, when all that knew him beforetime saw that, behold, he prophesied among the prophets, then the people said one to another. What is this that is come unto the son of Kish? Is Saul also among the prophets? 12. And one of the same place answered, and said. But who is their father ? Therefore it became a proverb. Is Saul also among the prophets ? 13. And when he had made an end of prophesying, he came to the high place, 14. And Saul's uncle said unto him and to his servant. Whither went ye? And he said. To seek the asses: and when we saw that thej/ 7/'erc no where, we came to Samuel. 15. And Saul's uncle said. Tell me, I pray thee, what Samuel said unto you. IG. And Saul said unto his uncle. He told us plainly that the asses were found. But of the matter of the kingdom, whereof Samuel spake, he told him not.

Saul has now taken his leave of Samuel, much amazed, we may well suppose, at what had been done to him, almost ready to question whether he was awake or no, and whether it be not all a dream. Now here we are told,

I. What occurred by the way, v. 9. Those signs which Samuel had given him, came to pass very punctually; but that which gave him the greatest satisfacti(Mi of all, was this, he found immediately that God had given him another heart. A new fire was kindled in his breast, such ;is he had never before been acquainted with: seeking his asses is quite out of his mind, and he thinks of nothing but fighting the Philistines, redressing the grievances of Israel, making laAvs, administering justice, and providing for the public safety: these are the things that now fill his head. He finds himself raised to such a pitch of boldness and bravery, as he never thought he should have been con-

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scions of. He has no longer the heart of a husbandman, that is, low and mean, and narrow, and concerned only about his corn and cattle; but the heart of a statesman, a general, a prince. Whom God calls to service he will make fit for it. If he advance to another station, he will give another heart, to tliose who sincerely desire to serve him with their power.

II. What occurred when he came near home. They came to t/ie /till, (v. 10.) that is, to Gibeah, or Geba, which signifies a hill; and so the Chaldee here takes it as a proper name; he met with the prophets as Samuel had told him, and the Spirit of God came upon him; strongly and suddenly, so the word signifies; but not so as to rest and abide upon him. It came on, so as to go off quickly: however, for the present, it had a strange effect upon hinri; for he immediately joined with the prophets in their devotion, and that with as much decorum, and as great a transport of affection, as any of them. He firofihesied among them.

Now, 1. His prophesying was publicly taken notice of, V. 11, 12. He was now among his acquaintance, who, when they saw him among the prophets, called one to another to come and see a strange sight. This would prepare them to accept of him as a king, tliough one of themselves, when they had seen how Ciod had advanced him to the honour of a prophet. The seventy elders prophesied before they were made judges, Numb. 11. 25. Now, (1.) They all wondered to see Saul among the prophets. What is this that is come to the son of Kiah? Though this school of the prophets was near his father's house, yet he had never associated with them, nor showed them any respect, perhaps had sometimes spoken slightly of them; and now to see him prophesying among them, was a surprise to them, as it was long after, when his namesake, in the New Testament, preached that gospel which he had before persecuted, Acts 9. 21. Where God gives another heart, it will soon show itself. (2.) One of them, that was wiser than the rest, asked, " Who is their father, or instructor? Is it not God? Are they not all taught of him? Do thev not all owe their gifts to him? And is he limited? Cannot he make Saul a prophet, as well as any of them, if he pleases?" Or, "Is not Samuel their father?" Under God, he was so; and Saul had now lately been with him, which, by his servant, he might know. No marvel for him to prophesy, who lay, last night, under Samuel's roof. (3.) It became a proverb commonly used in Israel, when they would express their wonder at a bad man's either becoming good, or, at least, being found in good company, Is Saul among the prophets? Note, Saul among the prophets, is a wonder to a proverb. Let not the worst be despaired of, yet let not an external show of devotion, and a sudden change for the present, be too much relied on; for Saul among the prophets, was Saul still.

But, 2. His being anointed was kept private. When he had done prophesying, (1.) It should seem he uttered all his words before the Lord, and recommended the affair to his favour, for he went straight to the high place, {ik 13.) to give God thanks for his mercies to him, and to pray for a continuance of those mercies. But, (2.) He industriously concealed it from his relations. His uncle, who met with him either at the high place, or as soon as he came home, examined him, t. 14. Saul owned, for his servant knew it, that they had been with Samuel, and that he told them the asses were found, but said not a word of the kingdom, v. 14, 15. This was an instance, [1.] Of his humility; many a one would have been so elevated with this surprising elevation, as to proclaim it upon the house-top. But Saul, though he might please him-

self with it, ;n his own breast, did nrtpridp himself, in it among his neighbours. The heirs of the king-d'-m of glory are well enough pleased that the world knows them Jiot, 1 John 3. 1. [2.] Of his prudence. Had he been forward to pmclairii it, iie would have been envied, and he knew not whatdif ficulty that might have created him. Samuel had communicated it to him as a secret, and he knows nf,t how to keep counsel. Thus it appears, that he had another heart, a heart fit for government. [3.] Of his dependence upon God. He does not go about to make an interest for himself, but leaves it to God to carry on his own work by Samuel, and, for his own part, sits still, to see how the matter will fall.

17. And Samuel called the people together unto the Lord to Mizpeh; 18. And said unto the children of Israel, Thus saith the Lord God of Israel, I brought up Israel out of Egypt, and delivered you out of the hand of the Egyptians, and out of the hand of all kingdoms, and of them that oppressed you: 19. And ye have this day rejected your God, who himself saved you out of all your adversities and your tribulations ; and ye have said unto him, Nay., but set a king over us. Now therefore present yourselves before the Lord by your tribt s, and by your thousands. 20. And when Samuel had caused all the tribes of Israel to come near, the tribe of Benjamin was taken. 21. When he had caused the tribe of Benjamin to come near by their families, the family of Matri was taken, and Saul, the son of Kish, was taken : and when they sought him, he could not be found. 22. Therefore they inquired of the Lord further, if the man should yet come thither. And the Lord answered. Behold, he hath hid himself among (he stuff. 23. And they ran and fetched him thence: and when he stood among the people, he was higher than any of the people, from his shoulders and upward. 24. And Samuel said to all the people. See ye him whom the Lord hath chosen, that there is none like him among all the people ? And all the people shouted^ and said, God save the king! 25. Then Samuel told the people the manner of the kingdom, and wrote it in a book, and laid it up before the Lord. And Samuel sent all the people away, every man to his house. 26. And Saul also went home to Gibeah; and there went with him a band of men, whose hearts God had touched. 27, But the children of Belial said, How shall this man save us ? And they despised him, and brought him no presents: but he held his peace.

Saul's nomination to the throne is h.^rc n ■<(> public, in a general assembly of the chhM-' r-f Israel, the representatives of their respective trincs at Mizpeh. It is probable that this crnvention of the

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states was called as sonn as conveniently it might, ;.fter Saul was anointed, for if there must be a ( hiinge in their government, the sooner the better: it might be of bad consequence to be long in the doing. The pec.ple being met in a solemn assembly, in which Ciod was, in a peculiar manner, present, (and therefore it is said, tliey were called together unto the Lord, v. 17. ) Samuel acts for God among them.

I. He reproves them for casting off the government of a prophet, and desiring that of a captain. He shows them (t-. 18.) how happy they had been under the divine government; when God ruled them he delivered them out of the hand of them that ofi-firessed them, and what would they desire more? Could the mightiest man of valour do that for them, which the Almighty God had done? He likewise shows them (v. 19.) what an affront they had put upon God, (who had himself saved them out of all their tribulations, by his own power, and by such as he had immediately called and qualified,) in desiring a king to save them. He tells them, in plain terms, " Ye have this day rejected your God, ye have, in effect, done it, so he construes it, and he might justly, for your so doing, reject you." They that can live better by sense than by faith, that stay themselves upon an arm of flesh rather than ujjon the Almighty arm, forsake a Fountain of living waters for broken cisterns. And some make their obstinacy in this matter, to hr a presage of their rejecting Christ, in casting dV wliom, they cast off God, that he shruld not reign over them.

n. He puts them upon choosing their king by lot: he knew whom God had chosen, and had already anointed him, but he knew also the peevisii-ness'of that people, and that there were those among them who would not acquiesce in the choice, if it depended upon his single testimony; and therefore that e\ ery tribe, and every family of the chosen tribe, might please themselves with having a chance for it, he calls them to the lot, v. 19. Benjamin is taken out of all the tribes, (i;. 20.) and out of that tribe Saul the son of Kish, v. 21. By this method it would appear to the people, as it already appeared to Samuel, that Saul was appointed of God to be king, for the disfiosal of the lot is of the Lord. It would also prevent all disputes and exceptions, for the lot causeth contention to cease, and fjarteth between the mighty. When the tribe of Benjamin was taken, they might easily foresee that they were setting up a family that would soon be put down again, for dying Jacob had, by the spirit of prophecy, entailed the dominion upon Judah; that is the tribe that must rule as a lion. Benjamin shall only ravin as a wolf Gen. 49. 10, 27. Those therefore that knew the scriptures, could not be very fond of doing that which they foresaw must, ere long, be undone again.

III. It is with much ado, and not without further inquiries of the Lord, that Saul is at length produced. When the lot fell upon him, every one expected he should answer to his name at the first call; but, instead of that, none of his friends could find him, {v. 21.) he had hid himself among the stuff, V. 22. So little fond was he now of that power, which yet, when he was in possession of, he could not without the utmost indignation think of parting with. He withdrew, in hopes that, upon his not appearing, they would proceed to another choice, or thus to express his modesty; for, by what had already passed, he knew he must be the man. We may suppose he was at this time re^iUy averse to, take upon him the government, 1. Because he was conscious to himself of unfitness for so great a ti-ust. He had not been bred up to books, or arms, or cour<^s, and feared he should be guilty of some fatal blunder. 2. Because it would expose him to

the envy of his neighbours that were ill affected toward him. 3. Because he understood by what Samuel had said, that the people sinned in asking a king, and it was in anger that God granted their request. 4. Because the affairs of Israel wei e at this time in a bad posture: the Philistines were strong, the Ammonites threatening, and he must be bold indeed, that will set sail in a storm.

But the congregation, believing that choice well made, which God himself made, would leave no way untried to find him out, on whom the lot fell. They inquired of the Lord, either by the High Priest, and his breast-plate of judgment, or by Samuel, and his spirit of prophecy; and the Lord directed them where they shruld find him, hid among the carriages, and thence they fetched him, v. 23. Note, None will be losers at last by their humility and modesty. Honour, like the shadow, follows those that flee from it, but flees from these that pursue it.

IV. Samuel presents him to the people, and they accept of him. He needed not mount the bench or scaffold, to be seen; when he stood upon even ground with the rest, he topped them all, was seen above them all, for he was taller than any of them by head and shoulders, V. 25. "Look you," said Samuel, " what a king God has chosen for you, just such a one as you wished for; thci-e is nofie like him among all the people, that has so much majesty in his countenance, and such a graceful stateliness in his mien; he is in the crowd like the cedar among the shrubs. Let your own eyes be judges, is he not a brave and gallant man?" The people hereupon signified their approbation <i the choice, and their acce])tance of him; they shouted and said. Let the king lii<e; that is, let him long reign over us, in health and prosperity. " Subjects were wont to testify their affection and allegiance to their prince, by their good wishes, and those turned (as our translation does this) into addresses to God, Ps. 72. 15. Prayer shall be made for him continually, Ps. 20. 1. Sa muel had told" them, they would soon be weary of their king, but in the mind they are now in, they will never be so; Let him lti>e.

V. Samuel settles the original contract between them, and leaves it upon record, v. 25. He had before told them the 7nanner of the king, {ch. 8. 11.) how he Avould abuse his power; now he tells them the manner of the kingdom, or rather, the law, or judgment, or constitution, of it; what power the prince might challenge, and the utmost of the property the subject might claim. He fixed the landmark between them, that neither might encroach upon the other; let them rightly vmderstand one another at first, and let the agreement remain in black and white, and that will preserv e a good understanding between them ever after. The learned Bishop Patrick thinks he now repeated and registered what he had told them, {ch. 8. 11.) of the arbitrary power their kings would assume, that it might hereafter be a witness against them, that they had drawn the calamity upon themseh es, for they were warned what it would come to, and yet thev would have a king.

VI. The convention was dissolved when the solemnity was over; Samuel sent every man to his house. Here were no votes past, nor, for aught that appears, so much as a motion made, for the raising of money to support the dignity of their new elected king; if therefore he afterward think fit to take what they do not think fit to give, (which it was necessary that he should have,) they must thank themselves. They went every man to his house, pleased with the name of a king over them, and Saul went home to Gibeah, to his f ither's house, not puffed up with the name of a kingdom under him. At Gibeah, he had no palace, no throne, n^-

I. SAMUEL, XI.

court, yet thither he goes. If he must be a king, as one mindful of the rock out of which he was hewn, he will make his own city the royal city, nor will he be ashamed (as too many are, when they are preferred) of his mean relations. Such a humble spirit as this, puts a beauty and lustre upon great advancements. The condition rising, and the mind not rising with it, behold, how good and pleasant it is!

But how did the people stand affected to their new king? The generality of them, it should seem, did not show themselves much concerned, they went every mcni to his ow?i house, their own domes-•■ic affairs lay nearer their hearts than any interests of the public; this was the general temper. But, 1. There were some so faithful as to attend him, {v. 26.) a band of men whose hearts God had touched. Not the body of tlie people, but a small company, who, eitlier because they were fond of their own choice of a king, or because they were pleased with God's choice (-f this king, or because they had so much more sense than their neighbours, as to conclude, that if he were a king, he ought to be respected accordingly, went with him to Gibeah, as his life-guard. They were those whose hearts God had touched, in this instance, to do their duty. Note, Whatever good there is in us, or is done by us, at any time, it must be ascribed to the grace of God. If the heart bend at any time the right way, it is because he has touched it. One touch is enough, when it is divine. 2. There were others so spiteful as to affront him; children of Belial, men that would endure no yoke, that would be pleased with nothing that either God or Samuel did; they despised him, {v. 27.) for the meanness of his tribe and family, the smallness of his estate, and privacy of his education; and they said. How shall this man save us? Yet they did not propose any man more likely; nor, whomsoever they had, must their salvation come from the man, but from God. They would not join with their neighbours in testifying an affection to him and his government, by bringing him presents, or addressing him upon his accession to the crown. Perhaps those discontented spirits were most earnest for a king, and yet now that they had one, they quarrelled with him, because he was not altogether such a one as themselves. It was reason enough for them not to like him, because others did. Thus differently are men affected to our exalted Redeemer. God hath set him king upon the holy hill of Zion. There is a remnant that submit to him, rejoice in him, bring him presents, and follow him wherever he goes; and they are such whose hearts God has touched, whom he has made willing in the day of his power. But there are others who despise him, who ask, Hovj shall this man save us? They are offended in him, stumble at his external meanness, and they will be broken by it.

Lastly, How did Saul resent the bad conduct of those that were disaffected to his government? He held his fieace; margin. He was as though he had been deaf. He was so far from resenting it, that he seemed not to take notice of it. Which was an evidence both of his humility and modesty, and the mercifulness of his disposition, and also, that he was well satisfied with his title to the crown; for those are commonly most jealous of their honour, and most revengeful of affronts, that gain their power by improper means. Christ held his peace, when he was affronted, for it was the day of his patience; but there is a day of recompense coming.

CHAP. XI.

In this chapter, we have the first-fruits of Saul's provern-ment, in the glorious rescue of Jabesh-gilead out of the hands of the Ammonites. Let not Israel thence infer that therefore they did well to ask a king, God could and

would have saved them without one; but let them admire God's oroodness, that he did not reject them, when they rejected him, and acknowledge his nisdom in the choice of the person, whom, if he did not find fit, vet he made fit, for the great trust he called him to, and enabled, in some measure, to merit the crmvn by his public services, before it is fixed on his head by the public approbation. Here is, I.'I he great extremity to which the city of Jabesh-gilead was reduced, on the other side Jordan, by the Ammonites, v. 1.. 3. II. Saul's great readiness to come to their relief, whereby he signalized himself, v. 4.. 10. III. The good success of his attempt, by which God signalized him, V. 11. IV. Saul's tenderness, notwithstanding this, toward those that had opposed him, V. 12, 13. V. The public confirmation and recognition of his election to the government, v. 14, 15.

THEN Nahash the Ammonite came up, and encamped against Jabesh-gilead : and all the men of Jabesh said unto Nahash, Make a covenant with us, and we will serve thee. 2. And Nahash the Ammonite answered them, On this condition will I make a covenant with you, that I may thrust out all your right eyes, and lay itybr a reproach upon all Israel. 3. And the elders of Jabesh said unto him. Give us seven days' respite, that we may send messengers unto all the coasts of Israel: and then, if there he no man to save us, we will come out to thee. 4. Then came the messengers to Gibeah of Saul, and told the tidings in the ears of the people: and all the people lifted up their voices, and wept.

The Ammonites were bad neighbours to those tribes of Israel that lay next them, though descendants from just Lot, and, for that reason, dealt civilly with by Israel. See Deut. 2. 19. Jephthah, in his time, had humbled them, but now the sin of Israel had put them into a capacity to make head again, and avenge that quarrel. The city of Jaljesh-gilead had been, some ages ago, destroved by Israel's sword of justice, for not ai)pearing against the wickedness of Gibeah; (Judg. 21. 10.) and now being replenished again, probably, by the posterity of those that then escaped the sword, it is in danger of being destroyed by the Ammonites, as if some bad fate attended the place. Naliash, king of Am-mon, (1 Chron. 19. 1.) laid siege to it. Now here,

1. The besieged beat a parley; (7'. 1.) ^^ Make a covenant with us, and we will surrender upon terms, and seme thee." They had lost the virtues of Israelites, else they had not thus lost the valour of Israelites, nor tamely yielded to serve an Ammonite, without one bold struggle for themselves. Had they not broken their co\ enant with God, and forsaken his service, they needed not thus to have courted a covenant with a Gentile nation, and offered themselves to serve them.

2. The besiegers offer them base and barbarous conditions; they will spare their lives, and take them to be their servants, upon conditiiin that they shall put out their right eyes, v. 2. The Gilead-ites were content to part with their liberty and estates, for the ransom of their blood; and had the Ammonites taken them at their woid, tlie rnatter had been so settled immediately, and the Gile;:d-ites would not have sent out for relief: but their abject concessions make the Ammonites more insolent in their demands, and they cannot be content tr have them their servants, biit, (1.) They must torment them, and put them to pain, ex(|uisite pain, for so the thrusting out of an eye would be. (2.) They must disable them for wai', and render them

1. SAMUEL, XI.

incapable, though not of labour, that would have been a loss to their lords, yet of bearing arms; for in those times they fought with shields in their left hands, which covered tlieir left eye, so that a soldier without his right eye, was, in effect, blind. (3.) They must put a refiroach ufion all Israel, as weak and cowardly, that would suffer the inhabitants of one of their chief cities be thus miserably used, and not offer to rescue them.

3. The besieged desire, and obtain seven days' time to consider of this proposal, v. 3. If Nahash had not granted them this respite, we may suppose the horror of tlie proposal would have made them desperate, and they would rather have died with their swords in their hands, than have surrendered to such merciless enemies, therefore Nahash, not imagining it possible that, in so short a time, they should have relief, and being very secure of the advantages he thought he had against them, in a bravado, gave them seven days, that the reproach upon Israel, for not rescuing them, might be the greater, and his triumphs the more illustrious. But there was a providence in it, that his security might be his infatuation and ruin.

4. Notice is sent of this to Gibeah. They said they would send messengers to all the coasts of Israel, (v. 3.) which made Nahash the more secure, for that, he thought, would be a work of time, and none would be forward to appear, if they had not one common headj and, perhaps, Nahash had not yet heard of the new elected king; but the messengers, either of their own accord, or by order from their masters, went straight to Gibeah, and not finding Saul within, told their news to the people, who fell a weeping upon it, v. 4. They would sooner lament their brethren's misery and danger, than think of helping them, shed their tears for them, than shed their blood. They wept, as despairing to help the men of Jabesh-gilead, and fearing, lest, if that frontier city were lost, the enemy would penetrate into the very bowels of their country, which now appeared in great hazard.

5. And, behold, Saul came after the herd out of the field; and Saul said. What aikth the people that they weep ? And they told him the tidings of the men of Jabesh. 6. And the Spirit of God came upon Saul when he heard those tidings, and his anger was kindled gieatly. 7. And he took a yoke of oxen, and hewed them in pieces, and sent them throughout all the coasts of Israel by the hands of messengers, saying. Whosoevercometh not forth after Saul and after Samuel, so shall it be done unto his oxen. And the fear of the Lord fell on the people, and they came out with one consent. 8. And when he numbered them in Bezek, the children of Israel were three hundred thousand, and^ the men of Judah thirty thousand. 9. And they said unto the messengers that came. Thus shall ye say unto the men of Jabesh-gilead, Tomorrow, by that time the sun be hot, ye shall have help. And the messengers came and show ed it to the men of Jabesh; and they were glad. ^10. Therefore the men of Jabesh said. To-morrow we will come out unto you, and ye shall do with us all that seemeth good unto you. 11. And it

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was 50 on the morrow, that Saul put the people in three companies; and they came into the midst of the host in the morning watch, and slew the Ammonites until the heat of the day : and it came to pass, that they which remained were scattered, so that two of them were not left together.

What is here related, turns very much to the honour of Saul, and shows the happy fruits of that other spirit with which he was endued. Observe here,

I. His humility. Though he was anointed king, and accepted by the people, yet he did not think it below him to know the state of his own flocks, but went himself to see them, and came in the evening with his servants, after the herd out of the field, v. 5. This was an evidence that he was not puffed up with his advancement, as those are most apt to be, that are raised from a mean estate. Providence had not yet found him business as a king, he left all to Samuel; and therefore, rather than be idle, he would, for the present, apply himself to his country-business again; though the sons of Belial would, perhaps, despise him the more for it; such as were virtuous and wise, and loved business' themselves, would think never the worse of him. He had no re\ enues settled upon him for the support of his dignity, and lie was desirous not to be burthensome to the people; for which reason, like Paul, he worked with his hands; for if he neglect his domestic affairs, how must he maintain himself and his family? Solomon gives it as a reason why men should look well to their herds, because the crown doth not endure to every ^ejie-ration, Prov. 27. 23, 24. Saul's did not, he must therefore provide something surer.

II. His concern for his neighbours. When he perceived them in tears, he asked, " What ails the peofilethat they weep? Let me know, that, if it is a grievance which can be redressed, I may help them, and that, if not, I may weep with them." Good magistrates are in pain, if their subjects be in tears.

III. His zeal for the safety and honour of Israel. When he heard of the insolence of the Ammonites, and the distress of a city, a mother in Israel, the Spirit of God came upon him, and put great thoughts into his mind, and his anger was kindled greatly, v. 6. He was angry at the insolence of the Ammonites, angry at the mean and sneaking spirit of the men of Jabesh-gilead, angry that they had not sent him notice sooner of the Ammonites' descent, and the extremity they were likely to be reduced to He was angry to see his neighbours weeping, when it had been fitter for them to have prepared for war. It was a brave and generous fire that was now kindled in the breast of Saul, and such as became his high station.

IV. The authority and power he exerted, upon this important occasion; he soon let Israel know, that, though he was retired to his privacy, he had a care for the public, and knew how to command men into the field, as well as how to drive cattle out of the field, v. 5, 7. He sent a summons to all the coasts of Israel, to show the extent of his power beyond his own tribe, even to all the tribes, and ordered all the military men forthwith to appear in arms at a general rendezvous in Bezek. Observe, 1. His modesty, in joining Samuel iii commission with himself; he would not execute the office of a king;, without a due regard to that of a prophet. 2. His mildness, in the penalty threaten ed against these that should disobey his orders. He hews a yoke of oxen in pieces, and sends the

1. SAMUEL, XT.

pieces to the several cities of Israel, threatening. With respect to him who should decline the publx service, not, " Thus shall it be done to him," l)ut, "Thus shall it be done to his oxen." God had threatened it as a great judgment, (Deut. 28. 31.) Thine ox shall be slain before thine eyes, and thou shalt 7iot eat thereof. It was necessary tliat tlie command should be enforced with some penalty, but this was not near so severe as that which was affixed to the like order by the whole congregation, Judg. 21. 5. Saul wished to show that his government was more gentle than that which they had been under. The effect of this summons was, that the militia, or trained-bands, of the nation, came out as one man, and the reason given is, because the fear of the Lord fell ufion them. Saul did not affect to make them fear him, but they were influenced to observe his orders by the fear of God, and a regard to him who had made Saul their king, and them members one of another. Note, Religion and the fear of God will make men good subjects, good soldiers, and good friends to the public intei'ests of their country. 'I'hey that fear God, will make conscience of their duty to all men, particularly to their rulers.

V. His conduct and prudent proceedmgs in this great affair, v. 8. He numbered those that came unto him, that he might know his own strength, and how to distribute his forces in the best manner their numbers would allow. It is the honour of princes to know the numbers of their men, but it is the honour of the King of kings that there is not any number of his armies, Job 25. 3. In this muster, it seems, Judah, though numbered by itself, made no great figure, for as it was one tribe of twelve, so it was but an eleventh part of the whole number, thirty thousand three hundred and thirty; though the rendezvous was at Bczek, in that tribe, they wanted either the numbers, or the courage, or the zeal, that that tribe used to be famous for; so low was it, just before the sceptre was brought into it in David.

VI. His faith and confidence, and (grounded on that) his courage aiid resolution, in this enterprise. It should seem that those very messengers which brought the tidings from Jabeth-gilead, S lul sent into the country to raise the militia, who would be sure t) be faithful and careful in the.r own business, and them he now sends back to their distressed rountrymen, with this assurance, (in which, it is pn)bal>le, Samuel encouraged him,) *' To-morrow, ijy such an ]\our, l^eforethe enemy can pretend that the seven days are expired, you shall have deliverance, (t>. 9.) Be you ready to do vour part, and we will not fail to do our's. Do you snlly out upon the besiegers, while we surround them." Saul knew he had a just cause, a clear call, and God on liis side, and therefore doubted not of success. This was good news to the besieged Gileadites, whose right eyes had wept themselves dry for their calamities, and now began to fail with looking for relief, and to ache in expectation of the doom of the ensuing day, when they must look their last; the e;reater the exigence, the more welcome the deliv-L-rance. When they heard it, they were glad, relying on the assurances that were sent them. And they sent into the enemies' camp, {y. 10.) to tell them, that next day they wovild be ready to meet them, which the enemies unde'stood as an intimation that they despaired of relief, and so were made the more secure by it; if they took not care, by sending out scouts, to rectify tlieir own mistake, they must thank themselves if they were surpnscd, the besieged were under no obligation to give tliem a'ltire of the help they were assured of.

VIT. His. industry and close applicati'n to this .business. If he had been bred up to war fr^m h's

youth, and had led regiments as often as he had followed droves, he could not have gone about an affair of this nature more dexterously, or more diligently. When the Spirit of the Lord con.es upon men, it will make them expert, even without experience. A vast army (especially in comparison with the present usage) Saul had'now at his foot, and a long march before him, near sixty miles, and over Jordan too. No cavalry in his army, Ijut all infantry, which he divides into three battalions, v. 11. And observe, 1. With what incredible swiftness he flew to the enemy; in a day and a night, lie came to the place of action, where his own fate, and that of Israel, must be determined. He had passed his word, and would not break it: nay, he was better than his word, for he promised help next day, by that time the sun was hot, {v. 9. ) but brought it before day, in the morning watch, v. 11. Whom God helps he helps right early, Ps. 46. 5. 2. With what incredible bra\ ery he flew upon the enemy; betimes in the morning, when they lay dreaming of the tiiumphs they expected that day over the miserable inhabitants of Jabesh-gilead, before they were aware, he was in the midst of their host; and his men, being marched against them in three columns, surrounded them on each side, so that they could have neither heart, nor time, to make head against him.

Lastly, To complete his honour, God crowned all these virtues with success. Jabesh-gile: d was rescued, and the Ammonites totally routed; he H id now the day before him to complete his victory in; and so complete a victory it was, that they which remained, after a great slaughter, were scattered so that two of them were not left together, to encourage or help one anothei", v. 11. We may suppose tiiat Saul was the more vigorous in this matter, 1. Because there was some alliance between the tribe of Benjamin and the city of Jabesh-gilead. That city had declined joining with the rest of the Israelites to destroy Gibeah, which was then punished as their crime, but, perhaps, was now remembered as their kirftlness, when Saul of Gibeah came with so much readiness and resolution to re-lie\e Jabesh-gilead. Yet that was not all; two thirds of the Benjamites that then remained, were provided with wives from that citv, (Judges 21. 14.) so that most of the mothers of Benjamin were daughters of Jabesh-gilead, for which city Saul, being a Benjamite, had therefore a particular kindness; and we find they returned his kindness, ch. 31. 11, 12. 2. Because it was the Ammonites' invasion that induced the people to desire a kintr, (so Samuel says, ch. 12. 12.) so that if he had not done his part in this expedition, he had disappointed their expectations, and had for ever forfeited their respect.

12. And the people said unto Samuel, Who is he that said, Shall Saul reign over us? bring the men, that we may put them to death. 13. And Saul said, There shall not a man be put to death this day : for today the Lord hath wrought salvation in Israel. 14. Then said Samuel to the people, Come, and let us go to Gilgal, and re new the kingdom there. 15. And all the people went to Gilgal; and there they made Saul king before the Lord in Gilgal; and there they sacrificed sacrifices of peace-offerings before the Lord ; and there Saul and all the men of Israel rejoiced greatly. We ha\e here the im])rcvemciit cf that gloricub

I. SAMUEL, XII.

victory which Saul liad obtained, not the improve-nifiit uf ii abroatl, (though we take it for granted that the men of Jabesh-gilead, having so narrowly sa\X'd their right eyes, would with them now discern the opportunity they had of avenging themselves upon these cruel enemies, and disabling theme\erto straiten thein in like manner again; now shall they be ;l\ enged on the Ammonites, for their right eyes condemned, as Samson on the Philistines, for his two eyen put out, Judg. 16. 28. (but the account here given, is of the improvement of it at home.)

I. The people took this occasion to show their jealousy of the honour of Saul, and their resentment of tlie indignities done him. Samuel, it seems, was present, if not in the action, (it was too far for him to march,) yet to meet them when they returned victorious; and to him as judge, the motion was made, (for they knew Saul would not be judge in his own cause,) that the sons of Belial that luouLd not have him to reign over them, should be brought forth and slain, v. 12. Saul's good fortune (as foolish men commonly call it) went further with them to confirm his title, than either his choice by lot, or Samuel's anointing of him. They had not courage thus to move for the persecution of those that opposed him, when he himself looked mean, but now that his victory made him look great, now nothing will serve but' they must be put to death.

II. Saul took this occasion to give further proofs of his clemency, for, without waiting for Samuel's answer, he himself quashed the motion; {v. 13.) There shall not a man be put to death this day, no, not those men, those bad men, that had abused him, and therein reflected on God himself: 1. Because it was a day of joy and triumph; " To day the Lord has wrought salvation in Israel; and since God has been so good to us all, let us not be harsh one to another. Now that Gcd has made the heart of Israel in general so glad, let us not make sad the hearts of any particular Israelites." 2. Because he hoped they were by this day's work brought to a temper, were now convinced that tins man, under God, could save them: now honoured him whpm before they had despised; and, if they be but reclaimed, he is secured from receix ing any disturbance by them, and therefore his point is gained; if an enemy be made a friend, that is more to our advantage than to have him slain. And all good princes consider that their power is for edification, not for destruction.

III. Samuel took this occasion to call the people together before the Lord in Gilgal, v. 14, 15. 1. That they might publicly give God thanks for their late victory. There they rejoiced greatly, and, that God might have the praise of tliat which they had the comfort of, they sacrificed to him, as the Giver of all their successes, sacrifices of peace-offerings. 2. That they might confirm Saul in the government, more solemnly than it had been yet done, that he might not retire again to his obscurity. Samuel -would have the kingdom renewed; he would renew his resignation, and the people should renew their approbation, and so, in concurrence with, or rather in attendance upon, the divine nomination, they made Saul king, making it their own act and deed to submit to him,

CHAP. XII.

We left the s:eneral assembly of the states tonfether, in the close of the foreo;oinsr chapter; in this chapter, we have Samuel's speech to them, when he resigned tlie covern-ment into the hands of Saul. In which, I. He clears himself from all suspicion or imputation of mismanaoe-nient, while the administration was in his hands, v. 1 .. 5. U. He reminds them of the great things God had done

I for them, and for their fathers, v. 6 .. 13. HI. He scis before them <rood and evil, the blessings and the curt^c. V. 14, 15. IV. He awakens them to regard what he said to them, by calling to God for thunder, v. 16. . 19. V. He encourages them with hopes that all should be well, v. 20. . 25. This is his farewell sermon to that august as sembly, and Saul's coronation sermon.

1 • /4 -^^ Samuel said unto all Israel, Ee-X%._ hold, 1 have hearkened unto votii-voice in all that ye said unto nie, and have made a king over you. 2. And now, behold, the king vvalketh before you : and I ani old and gray-headed ; and, behold, my sons are with you ; and I have walked befoie you from my childhood unto this day. 3. Behold, here I arn: witness against me before the Lord, and before his anointed ; whose ox have I taken ] or whose ass have I taken ? or whom have I defrauded ? whom have I oppressed ? or of ^^ hose hand have I received nmj bribe to blind mine eyes therewith ? and I will restore it you. 4. And they said. Thou hast not defrauded us, nor oppressed us, neither hast thou taken aught of any man's hand. 5. And he said unto them, The Lord ?s witness against you, and his anointed is witness this day, that ye have not found aught in my hand. And they answered. He is witness.

Here,

I. Samuel gives them a short account of the late revolution, and of the present posture of their government, by way of preface to what he had further to say to them, x-. 1, 2. 1. For his own part, he had spent his days in their service; he began betimes to be useful among them, and had continued long so. " I have walked before you, as a guide to direct you, as a shepherd that leads his fock, (Ps. 80. 1.) from my childhood unto this day:" (as soon as he was illuminated with the light of prophecy in his early days, he began to be a burning and shining light to Israel:) " and now my best days are done; I am old and gray-headed;"\here{ore they were the more unkind to cast him off; yet therefore he was the more willing to resign, finding the weight of government heavy upon his stooping shoulders. Old, and therefore the more able to advise them; and the more observant they should be of what he said, for days shall speak, arid the multitude of years shall teach wisdom; and there is a particular reverence owing to the aged, especially aged magistrates, and aged ministers. "Old, and therefore not likely to live long; perhaps, may never have an opportunity of speaking to yc u again, and therefore take notice of what I sav." 2. As for his sons: "Behold," (says he,) "they are with you; you ma}-, if you please, call them to an account for any thing they have done amiss. They are present with you, and have not, upon this re\ olution, run their country; they are upon a level with you, stibjects to the new king as well as you; if you can prove them guilty of any wrong, you mav prosecute them now by a due crurse rf law, puiiish them, and oblige them to make restitution." 3. As for their new king, Samuel had ^ratified them in setting him c>\ er them; {v. 1.) " I have hearkened to vour voice in all that ye said to me, being desirous to please you, if it were possible, and make you easy, though to the discaiding of myself and fainily; and iiow^ will you hearken to me, and take my advice.'" The

I. SAMUEL, Xll.

change was now perfected; •* Behold, the king ivalk-efh before you; (v. 2.) he appears in public, ready to serve you in public business. Now that you have made yourselves like the nations in your civil go-\ ernment, and have cast off the divine administration in that, now take heed lest you make yourselves like the nations in religion, and cast off the worship of God."

II. He solemnly appeals to them concerning his own integrity in the administration of the government; {v. 3.) Witness against me, nvhose ox have I taken? By this he intended, 1. To con\ ince them of the injury they had done him, in setting him aside, when they had nothing amiss to charge him with; his go\ernment h id nn f lult, but that it was too cheap, too easy, too gentle. Also of the injury they had done themselves, in turning off one that did not so much as take'an ox or an ass from them, to put themseh es under the power of one that would take from them their fields and vineyards, nay, and their very sons and daughters; {ch. 8. 11.) so unlike would the manner of the king be f om his manners. 2. To preserve his invn reputation: they that heard of Samuel's being rejected as he was, would be ready to suspect, tliat certainly he had done some bad thing, or he had never been so ill treated; so that it was necessary for him to muke this challenge, that it might appear upon record, that it was not for any iniquity in his hands that he was laid aside, but to gratify the humour of a giddy people, who ov/ned they could not have a better man to rule them, only they desired a bigger man. Tliere is a just debt which evety man owes to his own good name, especially men in public stations, which is, to guard against unjust aspersions and suspicions, that we may finish our course with honour, as well as joy. o. As he designed hereby to lea\ e a good name behind him, so he designed to leave his successor a good example before him; let him write after his copy, and he will write fair. 4. Samuel designed, in the close of his discourse, to reprove the people, and therefore he begins with a vindication of himself: for he that will, with confidence, tell another of his sin, must see to it, that he himself be clear.

Nov/ observe, (1.) What it is that Samuel here acquits himself from. [1.] He had never, under any pretence whatsoever, taken that which was not his own, ox nor ass; had never distrained their cattle for tribute, fines, or forfeitures, nor used their service without paying for it. [2.] He had never defrauded those with whom he dealt, nor oppressed those that were under his power. [3.] He had never taken bribes to pervert justice, nor was ever biassed by favour or affection, to give judgment in a cause against his conscience. (2.) How he appeals to those that had slighted him concerning it; " Here I am; witness against ?ne, if you have any thing to lay to my charge; do it now before the Lord, and the king, the proper judges."" He puts honour upon Saul, by owning himself accountable to him, it he had been guilty of any wrong.

III. Upon this appeal, he is honourably acquitted; he did not expect that they should do him honour at parting, though he well deser\ ed it, and therefore mentioned not any of the good ser\ ices he had done for them, for which they ought to have applauded him, and returned him the thanks of the house; all he desired was, that they should do him justice, and that they did, (v. 4.) readily owning, 1. That he had not made his government oppressive to them, nor used his power to their wrong. 2. That he had not made it expensive to tfiem; " jVeither hast thou taken aught of any man^s hand, for the support of thy dignity. Like Nehemiah, he did not require the bread of the governor; (Neh. 5. 18.) had not only been righteous, but generous; had coveted no man's silver, or gold, or apjiarel. Acts 20. 33.

IV. This honourable testimony borne to Samuel's integrity, is left upon record to his honour; \t.'. 5.) The Lord is Witness, who searcheth the heart, ana his anointed is "witness, who trieth oven acts; an'd the people agree to it, He is witness. Note, The testimony of our neighbours, and especially the testimony of our own consciences for us, that we ha e in our places lived honestly, will be our comfort, under the slights and contempts that are put upon us. Demetrius is a happy man, that has a gooare-/lort of all men, and oj the truth itself, 3 John 12.

6. And Samuel said unto the people, It is the Lord that advanced JVJoses and Aaron, and that brought your fathers up out of the land of Egypt. 7. Now therefore stand still, that I may reason with you before the Lord of all the righteous acts of the Lord, which he did to you and to your fathers. 8. When Jacob was come int.o Egypt, and your fathers cried unto the Lord, then the Lord sent Moses and Aaron, which brought forth your fathers out of Egypt, and made them dwell in this place. 9. And v\hen they forgat the Lord their God, he sold them into the hand of Sisera, captain of the host of Hazor, and into the hand of the Philistines, and into the hand of the king of Moab; and they fought against them. 10. And they cried unto the Lord, and said, We have sinned, because we have forsaken the Lord, and have served Baalim and Ashtaroth : but now deliver us out of the hand of our enemies, and we will serve thee. 11. And the Lord sent Jerubbaal, and Bedan, and Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side, and ye dwelled safe. 12. And when ye saw that Nahasli, the king of the children of Ammon, came against you, ye said unto me. Nay; but a king shall reign over us; when the Lord your God ivas your king. 13. Now therefore behold the king whom ye have chosen, and whom ye have desired ! and, behold, the Lord hath set a king over you. 14. If ye will fear the Lord, and serve him, and obey his voice, and not rebel against the commandment of the Lord, then shall both ye and also the king that reigneth over you, continue following the Lord your God : 15. But if ye will not obey the voice of the Lord, but rebel against the commandment of the Lord, then shall the hand of the Lord be against you, as it iras against your fathers.

Samuel, having sufficiently secured his own repu tation, instead of upbraiding the people upon it with their unkindness to him, sets himself to instruct them, and keep them in the way of their duty, and then the change of tlie government would be the less damage to them.

I. He reminds them of the great goodness of God to them, and to their fathers; gives them an abstr"-r of the history of their nation, that, bv the consider

I. SAMUEL, XII.

277

ation of the great things God had done for them, they might be for ever engaged to love him and serve him. "Come," says he, v. 7. "standstill, in token of re\erence, when God is speaking to you; stand still in token of attention and compo ed-ness of mind, and give me lea\ e to reason with you." Religion has reason on its side, Isa. 1. 18. The work of ministers is to reason with people; not only to exhort and direct, but to persuade; to convince men's judgments, and so to gain their wills and affections. Let reason rule men, arid they will be good. He reasons of the righteous acts of the Lord; that is, "both the benefits he has bestowed upon you, in performance of his promises, and the punishments he has inflicted on you for your sins." His favours are called his 7-ig/iteous acts, (Judg. 5. 11.) because in them he is just to his own honour. He not only puts them in mind of what God had done for them m their days, but of what he had done of old, in the days of their fathers, because the present age had the benefit of God's former favours. We may suppose that his discourse was much larger than as here related.

1. He reminds them of their deliverance out of Egypt; into that house of bondage Jacob and his family came down poor and little; when they were oppressed, they cried unto God, who advanced Moses and Aaron, from mean beginnings, to be their deliverers, and the founders of their state and settlement in Canaan, u. 6, 8.

2. He reminds them of the miseries and c ilami-ties which their fathers brought themselves into, by forgetting God, and serving other gods; {v. 9.) they enslaved themselves, for they were sold as criminals and captives into the hands of oppressors; they exposed themselves to the desolation of war, their neighbours fought against them.

3. He reminds them of their fathers' repentance and humiliation before God for their idolatries. They said, We have sinned, v. 10. Let not them imitate the sins of their fathers, for, what they had done amiss they had many a time wished undone again; in the day of their distress they had sought unto God, and had promised to serve him, let their children then reckon that good at all times, which they found good in bad times.

4. He reminds them of the glorious deliverances God had wrought for them, the victories he had blessed them with, and their happy settlements, many a time, after days of trouble and distress, v. 11. He specifies some of their judges. Gideon and Jephthah, great conquerors in their time; among the rest he mentions Bedan, whom we read not oi any where else: he might be some eminent person, that was instrumental of salvation to them, though not recorded in the book of Judges; such a one as Shamgar, of whom it is said, that he delivered Israel, but not that heyurf§-erf them, Judg. 3. 31. Perhaps, this Bedan guarded and delivered them on one side, at the same time when some other of the judges appeared and acted for them on the other side. Some think it was the same with Jair, so the learned Mr. Poole; others, the same with Samson, who was Ben Dan, a son of Dan, of that tribe, and the Spirit of the Lord came upon him, Be-Dan, in Dan, in the camp of Dan. Samuel mentions himself, not to his own praise, but to the honour of God, who had made him an instrument of subduing the Philistines.

5. .\t last, he puts them in mind of God's late favour to the present generation, in gratifying them with a king, when they would prescribe to God, by such a one, to save them out of the hand of Nahash king of Ammon, v. 12, 13. Now it appears that that was the immediate occasion of their desiring a king: Nahash threatened them: they moved Samuel to nominate a general: he told them God was Com-

mander-in chief in all their wars, and they needed no other; what was wanting in them, should be made up by his power; The Lord is your Xing; but they insisted on it, JVay, but a king UmU reign over us. " And now," said he, " you have a king: a king of your own asking, let that be spoken to your shame; but a king of God's making, let that be spoken to his honour, and the glory of his grace." God did not cast them oif then, when they, in effect, cast him off.

n. He shows them that they were now upon their good behaviour, they and their king; let them not think that they had now cut themselves oflFfrom all dependence upon God, and that now, having a king of their own, the making of their own fortunes (as men foolishly call it) was in their own hands; no, still their judgment must proceed from the Lord. He tells them plainly,

1. That their obedience to God would certainly be their happiness; {v. 14.) if they would not revolt from God to idols, nor rebel against him, by breaking his commandments, but would persevere in their allegiance to him, would fear his wrath, serve his interests, and obey his will, then they and their king should certainly be happy: but observe how the promise is expressed. Then ye shall con tinue following the Lord your God; that is, (1.) "Ye shall continue in the way of your duty to God, which will be your honour and comfort." Note, To those that are sincere in their religion, God will give grace to perse\ ere in it, those that follow God faithfully, God will enable to continue following him. And observe. Following God is a work that is its own wages. It is the matter of a promise as well as of a precept. (2.) " Ye shall continue under the divine guidance and protection. Ye shall be after the Lord, so it is in the original; that is, " He will go before you to lead and prosper you, and make your way plain; The Lord is ivith you, ivhile you are with him."

2. That their disobedience would as certainly be their ruin; {y. 15.) '■'■ If ye rebel, think not th;;t your having a king will secure you against God's judgments, and that now having in this instance made yourselves like the nations, you may sin at as cheap a rate as they can. No, the hand of the Lord will be against you, as it was against your fathers when they offended him, in the days of the Judges." We mistake if we think that we can evade God's justice by shaking off his dominion. If God shall not rule us, yet he will judge us.

16. Now therefore stand and see this great thing, which the Lord will do before your eyes. 17. Is it not wheat-harvest today? I will call unto the Lord, and he shall send thunder and rain; that ye may perceive and see that your wickedness is great, which ye have done in the sight of the Lord, in asking you a king. 18. So Samuel called unto the Lord ; and the Lord sent thunder and rain that day: and all the people greatly feared the Lord and Samuel. 19. And all the people said unto Samuel, Pray for thy servants unto the Lord thy God, that we die not: for we have added unto all our sins this evil, to ask us a king. 20. And Samuel said ufito the people. Fear not: (ye have done all this wickedness ; yet turn not aside from following the Lord, but serve the Lord with all your heart; 21. And turn ye not aside : foi

t.h''7i slwuld ye-go after vain things, which •'•atinot profit nor deUver ; for they are vain :)

22, For the Lord will not forsake his people for his great name's sake ; because it hath pleased the Lord to make yon his people.

23. Moreover, as for me, God forbid that 1 should sin against the Lord in ceasing to pray for you : but I will teach you the good and the right way: 24. Only fear the Lord, and serve him in truth wkh all your heart: for consider how great things he hath done, for you. 23, But if ye shall still do wickedly, ye shall be consumed, both ye and your king.

Two things Samuel here aims at:

I. To convince the people of their sin in desiring a king. They were now j-ejoicing before God, in and with their king, {ch. 11. 15.) and offering to God the sacrifices of jiraise, which they hoped God would accept of; and this perhaps made them think that there was no harm in their asking a king, but really they had dune well in it; tlierefore Samuel here charges it upon them as their sin, as wickedness, great wickedness in the sight of the Lord, Note, Though we meet with prosperity and success in a way of sin, yet we must not therefore think the more favourably of it. They have a king, and if they conduct themselves well, their king may be a very great blessing to them, aiid yet Samuel will have them perceive and see that their wickedness is great in asking a king. We must never think well of that which God in his law frowns upon, though in his providence he seems to smile upon it.

Observe, 1. The expressions of God's displeasure against them for asking a king. At Samuel's word, God sent prodigious thunder and rain upon them, at a season of the year when, in that country, the like was ne\er seen or known before, v. 16--iS. Thunder and r in have natural causes, and sometimes terrible effects. But Samuel made it ap]>ear that this was designed by the almighty power of God, on p-.jrpose to convince them that they had done very ■xvickedly in asking a king, not only by its coming in an unusual time, m wheat harvest, and this on a fair c'ear day, when there appeared not to the eye any signs of a storm, but by his giving notice of it before. Had there happened to be thunder and rain at the time when he was speaking to them, he might have improved it for their awakening and conviction, as we may in a like case; but to make it no less than a miracle, before it came, (1.) He spoke to them of it; {v. 16, 17.) Stand and see this great thing. He had bidden them stand and hear, (i'. 7.) but because he did not see tliat his reasoning with them affected them, (so stupid were they and unthinking,) now he bids them stand and see. If what he said in a still small voice did not reach their hearts, nor his doctrine which dropped as the dew, they shall hear (io I syjeaking to them in dreadful claps of thunder, and the great rain of his strength. He appealed to this as a s'gn, " I will call uf]on the Lord, he shall fend thunder; shall send it just now, to confirm the woT-d of his servant, and to make you sec that I said true, when I told you that Ciod was angry with you for asking a king." And tlie event proved him a

L SAMUEL, XII.

true prophet, the sign and wonder came to pass. (2.) He'spoke to God for it. Samuel called unto the Lord, and, in answer to his prayer, even while he was yet speaking, the Lord sent thunder and rain. By this Sanuiel made it appear, not only what a powerful influence God has upon this earth, that lie could, of a sudden, when natural causes did not

work towards it, produce this dreadful rain and thunder, and bring them cut of his treasures, (Ps. 135. 7.) but also what a powerful interest he had \x\. heaven, that God would thus hearken to the voice of a man, (Josh. 10. 14.) and answer him i?i the se-cret place of thunder, Ps. 81. 7. Samuel, that son of prayer, was still famous for success in praver.

Now by this extraordinary thunder and rain sent on this occasion, [1.] God testified his displeasure against them in the same way in which lie had formerly testified it, and at the prayer of Samuel too, against the Philistines; {ch. 7. 10.) The Lord discomfited them with a great thunder. Now that Israel rebelled, and vexed his hfly Spirit, he turned to be their Enemy, and fought against them with the same weapons which, not long before, had been employed against their adversaries, Isa. 63. 10. [2.] He showed them their folly in desiring a king to save them, rather than God, or Samuel, promising themsehes more from an arm of flesh, than from the arm of God, or from the power of praver. Could their king thunder with a voice like God? Job 40. 9. Could their prince command such forces as the prophet could by his prayers? [3.T He intimated to them, that how serene and prosperous soe\ er their condition seemed to be now that they had a king, like the weather in wheat-harvest, yet if God pleased, he could soon change the face of the heavens, and persecute them with his tempest, as the psalmist speaks.

2. The impressions which this made upon the people. It startled them very much, as well it might. (1.) They greatly feared the Lord and Samuel. Though when they had a king, they were ready to think they must fear him only, God made them know that he \s greatly to be feared, and his ])rophets for his sake. Now they were rejoicing in their king, God taught them to rejoice with trembling. (2.) They own their sin and folly in desiring a king; {v. 19.) IVe have added to all our sins this evil. Some people will not be brought to a sight of their sins by any gentler methods than storms and thunders. Samuel did not extort this confession from them till the matter was settled and the king confirmed, lest it should look as if he designed In' it rather to establish himself in the government, than to bring them to repentance. Now that they were flattering themselves in their own eyes, their iniquity was found to be hateful, Ps. 36. 2. (3.) Thev earnestly begged Samuel's prayers; (r. 19.) Pray for thy seVT-'ants, that we die not. They were apprehensive of their danger from the wrath of God, and could not expect that he should hear their prayers for themselves, and therefore they entreat Samuel to pray for them. Now they see their need of him whom a while ago they slighted. Thus many that will not have Christ to reign over them, would yet be glad to have him to intercede for them, to tui-n away the wrath of God. And the time mav come, when those that have despised and ridiculed praying people, will value their prayers, and desire a share in them. "Pray" (said they) "to the Lord thy God; we know not how to call him cur's, but if thou haver any interest in him, impro\ e it fov us."

II. He aims to confirm the people in their religion, and engage them for ever to cleave unto the Lord. The design of his discour.se is much tlie same with Joshua's, ch. 23. and 24.

1. He would not that the terrors of the Lf^rd shoidd frighten them from him, for they were intended to frighten them to him; {v. 20.) "l-Varnot, though ye have done all this wickedness; and tliou'rh God is angry with you for it, yet do not thcrcf' re al)andon his service, nor turn from follovjinghi-." Fear no*; that is, *' Despair nrt, fear n^t \» 'th amazement; the weather will clear up after lue

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279

storm. Fear not; though God will frown upon his

!)eoj>le, yet he will not forsake them, (v. 22.) for lU great name's sake; do not you forsake him then." Every transgression in the covenant, though it displease the Lord, yet does not throw us out of covenant, and tlierefore Ciod's just rebukes must not drive us from our hopes in his mercy. The fixedness of God's choice is owing to the freeness of it; we may therefore hope he will not forsake his peo-])le, because it has pleased him to make them his people. Had he chosen them for their good merits, we might fear he would cast them off for their Ijad merits: but, choosing them for his name's sake, for his name's sake he will not leave them.

2. He cautions them against idolatry; " Turn not aside from God and the worship of him," t^. 20. and again, v, 21. "for if ye turn aside from God, whatever ye turn aside to,' you will find it is a vain thing, that can never answer your expectations, but will certainly deceive you if^you trust to it; it is a broken reed, a bi'oken cistern." Idols are so, they are vanity and a lie: whatever we make a god of, we shall find it so. Creatures in their own place are good things, but when put in God's place, they are vain things. Idols could not profit those that sought to them in their wants, nor deliver those that sought to them in their straits, for they were vain, and not what they pretended to be. An idol is nothin(( in the world, 1. Cor. 8. 4.

3. He comforts them with an assurance that he would continue his care and concern for them, v. 23. They desired him to pray for them; (v. 19.) he might have said, " Go to Saul and get him to pray for you, the king that you have put in my room;" but so far is he from upbraiding them with their disrespect to him, that he promises them much more than they asked. (1.) They asked it of him as a favour; he promised it as a duty, and startles at the thought or neglecting it. Pray for you! says he, God forbid that /should sin against the Lord in not doing it. Note, It is a sin against God, not to pray for the Israel of God, especially for those of them that arc under our charge: and good men are afraid of the guilt of omissions. (2.) They asked him to pray for them at this time, and upon this occasion, but he promises to continue his prayers for them, and not to cease as long as he lived. Our rule is, to praywithout ceasing; we sin if we restrain prayer in general, and in particular if we cease praying for the church. (3.) They asked him only to pray for them, but he promises to do more for them, not only to pray for them, but to teach them; though they were not willing to be under his government as a judge, he would not therefore deny them his instructions as a prophet. And they may be sure he would teach them no other than the srood and the right way: and the right way is certainly the good way; the way of duty, the way of pleasure and profit.

4. He concludes with an earnest exhortation to practical religion and serious godliness, v. 24, 25. The great duty here pressed upon us, is, to fear (he Lord. He had said, (t^. 20.) *'Fear no/'with a slavish fear," but here, "Fear the Lord with a filial fear. As the fruit and evidence of this, serve him in the duties of religious worship, and of a godly conversation; in truth and sincerity, and not in show and profession only, but with your heart, and with all your heart, not dissembling, not di\ id-ing." And two things he urges by way of motive; (1.) That they were bound in gj-adtude to serve God, considering what great things he had do?ie for them, to engage them for ever to his service. (2.) That thev were bound in interest to serve him, considering what great things he would do against them, if thev should sd/l do wickedly; " Ye shall he destroyed bv the judgments of God, both ye and

your king that you are so proud of, and expect so much from; and that will bt a blessing to you if you keep in with God." Thus, as a faithful watchman, he gave them warning, and so delivered his own soul.

CHAP. Xlll.

They that desired a king like all the nations, fancied that, when they had one, ihey should look very great and considerable; but in this chapter we find it proved much otherwise. While Samuel was joined in commission with Saul, things went well; (ch. 11.7.) but now that Saul began to reign alone, all went to decay, and Samuel's words began to be fulfilled. Ye shall he consumed, both you and yoicr king; for never was the stale of Israel further gone in a consumption than in this chapter. I. Saul appears here a very silly prince; 1. Infatuated in his councils, V. 1..3. 2. Invaded by his neighbours, v. 4, 5. 3. Deserted by his soldiers, v. 6, 7. 4. Disordered in his own spirit, and sacrificing in confusion, v. 8.. 10. 5. Chidden by Samuel, v. U . . 13. 6. Rejected of God from being a king, v. 14. II. The people appear here a very miserable people; 1. Disheartened and dispersed, v. 6, 7. 2. Diminished, v. 15, 16. 3. Plundered, v. 17, 18. 4. Disarmed, v. 19 .. 23. This they got by casting off God's government, and making themselves like the nations; all their glory departed from them.

1. C^AUL reigned one year; and when he Ik3 had reigned two years over Israel,

2. Saul chose him three thousand mc?i of Israel; ivhereof two thousand were with Saul in Michmash and in mount Beth-el, and a thousand were with Jonathan in Gibeah of Benjamin: and the rest of the people he sent every man to his tent. 3. And Jonathan smote the garrison of the Phihstines that was in Geba; and the Philistines heard of it. And Saul blew the trumpet throughout all the land, saying, Let the Hebrews hear. 4. And all Israel heard say, that Saul had smitten a garrison of the Philistines, and that Israel also was had in abomination with the Philistines. And the people were called together after Saul to Gilgal. 3. And the Philistines gathered themselves tog^ether to fight with Israel, thirty thousand chariots, and six thousand horsemen, and people as the sand which is on the sea-sliore in multitude: and they came up and pitched in Michmash, eastward from Beth-aven. 6. When the men of Israel saw that they were in a strait, (for the people were distressed,) then the people did hide themselves in caves, and in thickets, and in rocks, and in high places, and in pits. 7. And some of the Hebrews went over Jordan to the land of Gad and Gilead. As for Saul, he urns yet in Gilgal; and all the people followed him trembling.

We are not told wherein it was that the people of Israel offended God, so as to forfeit his presence, and turn his hand against them, as Sanuiel had threatened; (cA. 12. 15.) but doubtless they left God, else he had not left them, as here it appears he did ; for,

I. Saul was very weak and impolitic, and Aid not order his sffairs v.'ith discretion. Saul was the son of one year, so the first words are in the or'ginal; a phrase which we make to signify the date (.f his

I. SAMUEL, XIII.

reign, but ordinarily i* signifies the date of one's birth: and therefore soi le understand it figuratively, he was as innocent and good as a child of a year old; so the Chaldee paraphrase, he was without fault, like the son of a ytar. But if we adnut of a figurative sense, it may as well intimate that he was ignorant and imprudent, and as unfit for business as a child of a _\ ear old: and the following particulars make that more his character, than the former. But we take it rather as our translation h.is it, Saul reigned one year, and nothing happened that was considerable; it was a vear of no action; but in his second year he did as follows:

1. He chose him a band ot thrct- thousand men, of which he himself commknded two thousand, and his son Jonathan one thousand; (r. 2.) the rest of the people he dismissed to their tents. If he intended these only for the guard of his person, and his honorary attendants, it was impolitic to have so many; if for a standing army, in apprehension of danger from the Philistines, it was no less impolitic to have so few; and, perhaps, the confidence he put in this select number, and his disbanding the rest of that brave army with which he lately beat the Ammonites, {ch. 11. 8, 11.) was looked upon as an affront to the kingdom, gave a general disgust, and was the reason he had so few at his call when he had occasion for them. The prince that relies on a particular party, weakens his own interest in the whole community.

2. He ordered his s^n Jonathan to surprise and destroy the garrison of the Philistines that lay near him in Geba, xu 3. I wish there were no ground for supposing it to have been a \iolation or infraction of some articles with the Philistines, and that it was done treacherously and perfidiously; the reason why I suspect it, is, because it is siid, for doing it, Israel was had in abomination, or, as the word is, did stink with the Philintines, {v. 4.) as men void of common honesty, and whose word could not be relied on. If it was so, we will lay the blame, not on Jonathan who did it, but on Saul, his prince and father, who ordered him to do it, and, perhaps, kept him in ignorance of the truth of the matter. Nothing makes the name of Israel so odious to them that are without, so much as the fraud and dishonesty of those that are called by that worthy name. If professors of religion cheat and overreach, break their word, and betray their trust, religion suffers by it, and is had in abomination with the Philistines.' Whom may one trust, if not an Is-raelitei* one that, it is expected, should be without guile.

3. When he had thus exasperated the Philistines, then lie began to raise forces, which, if he had acted wisely, he would have done before. When the Philistines had a vast army ready to pour in upon him, to avenge the wrong he had done them, then was he blowing the trumpet through the land, among a careless, if not a disaffected people, saying, Let the Hebrews hear; {v. 3.) and so, as many as tliought fit came to Saul to Gilgal, v. 4. But now the generality, we may suppose, drew back, either in dislike of Saul's politics, or in dread of the Philistines' power, who, if he had summoned them sooner, would have been as ready at his lieck as they were when he marched against the Ammonites. We often find that after-wit would have done much better before, and have prevented much inconvenience.

II. Never did the Philistines appear in such a formidable body as they did now, upon this i)rovo-cation which Saul gave them; we may suppose they had great assistance from their allies, for, {v. 5.) beside six thousand horse, which, in those times, when horses were not so much used in war as they now are, was a great body, they had an incredible

number of chariots, thirty thousand in ail. most of them, we may suppose, were carriages for the bag and baggage of so vast an army, not chariots of war. But their footwas innumerable as the sand of the sea-shore; so jealous were they for the honour of their nation, and so much enraged at the baseness of the Israelites in destroying their garrison. It Saul had asked counsel of God before "l.e had give: the Philistines this provocation, he and his peoph might the better have boi-ne this threatening troubli-which they had now brought on themselves by their own folly.

III. Never were the people of Israel so fainthearted, so sneaking, so very cowardly, as thev were now. Some considerable numbers, it may bi came to Saul to Gilgal, but, hearing of the Philis tines' numbers and preparations, their spirits sunl within them; some think, because they did not finil Samuel there with Saul. They that, a while ago, were weary of him, and wished for a king, now had small joy of their king, unless they could see him under Samuel's direction. Sooner or later, men will be made to see that God and his prophets are their best friends. Now that they saw the Philistines making war upon them, and Samuel not coming in to help them, they know not what to do; men's hearts failed them for fear. And, 1. Some absconded. Rather than run upon death among the Philistines, they buried themselves alive in caves and thickets, v. 6. See what work sin makes; it exposes men to perils, and then robs them of their courage, and dispirits them. A single person, by faith, can say, I will not be afraid of ten thousand; (Ps. 3. 6.) but here, thousands of degenerate Israelites trembled at the approach of a great crowd of Philistines. Guilt makes men cowards. 2. Others fled, v. 7. They went over Jordaii to'the land of Gilead, as far as they could from the danger, and to a place where they had lately been victorious over the Ammonites: where they had triumphed, they had hojjed to be sheltered. 3. Those that stayed with Saul, followed him trembling, expecting no other than to be cut off, and having their hands and hearts very much weakened by the desertion of so many of their troops. And, perhaps, Saul himself, though he had so nuich honour as to stand his ground, yet had no courage to spare, wherewith to inspire his trembling soldiers.

8. And he tarried seven days, according to the set time that Samuel had appointed: but Samuel came not to Gilgal; and the people were scattered from him. 9. And Saul said, Bring hither a burnt-offering to me, and peace-offerings. And he offered the burnt-offering. 10. And it came to pass, that, as soon as he had made an end of offering the burnt-offering, beliold, Samuel came; and Saul went out to meet him, that he might salute him. 11. And Samuel said. What hast thou done ? And Saul said. Because I saw that the people were scattered from me, and l/int thou earnest not within the days appointed, and that the Philistines gathered themselves together at Michmash ; 12. Therefore, said I, the Philistines will come down now upon me to Gilgal, and I have not made supplication unto the Lord : I forced myself therefore, and offered a burnt-offering. 13 And Samuel said to Saul, Thou hast done

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281

fooljshly : thou hast not kept the commandment of the Lord thy God, which he commanded thee; for now would the Lord have estabhshed thy kingdom upon Israel for ever. 14. But now thy kuigdom shall not continue: the Lord hath sought him a man after his own heart, and the Lord hath commanded him to be captain over his people, because thou hast not kept that which the Lord commanded thee.

Here is,

I. Saul's offence in offering sacrifice before Samuel came. Samuel, when he anointed him, had ordered him to tarry for him seven days in Gilgal, promising that, at the end of those days, he would be sure to come to him, and both oflFer sacrifices for him, and direct him what he should do. This we had, ch. 10. 8. Perhaps that order, though inserted there, was given him afterward; or wds given him as a general rule to be observed in every public congress at Gilgal; or, as is most probable, though not mentioned again, was lately repeated with reference to this particular occasion; for, it is

filain that Saul himself understood it as obliging him rom God now to stay till Samuel came, else he would not have made so many excuses as he did, for not staying, v. 11. This order Saul broke; he stayed till the seventh day, yet had not patience to wait till the end of the seventh day; perhaps, he began to reproach Samuel as false to his word, careless of his country, and disrespectful to his prince; and thought it more fit that Samuel should wait for him, than he for Samuel. However, 1. He presumed to offer sacrifice without Samuel, and nothing appears to the contrary but that he did it himself, though he was neither priest nor prophet, as if, because he was a king, he might do any thing; a piece of presumption, which king Uzziah paid dear for, 2 Chron. 26. 16, &c. 2. He determined to engage the Philistines without Samuel's directions, though he had promised to show him ivhat he should do. So self-sufficient Saul was, that he thought it not worth while to stay for a prophet of the Lord, either to pray for him, or ad\ ise him.

This was Saul's offence, and that which aggravated it, was, (1.) That, for aught that appears, he did not send any messenger to Samuel, to know his mind, to represent the case to him, and to receive fresh directions from him, though he had enough about him that were swift enough of foot at this time. (2.) That when Sanmel came, he rather seemed to boast of what he had done, than to re-

Eent of it; for he went forth to salute him, as his rother sacrificer, and seemed pleased with the opportunity he had of letting Samuel know that he needed him not, but could do well enough without him. He went out to bless him, so the word is, as if he now thought himself a complete priest, empowered to bless as well as s icrificc, whereas he should have gone out to be blessed by him. (3.) That he charged Samuel with breach of promise, Thou earnest not within the days afifwinted; {v. 11.) and therefore if any thing was amiss, Samuel must bear the blame, who was God's minister; whereas he did come according to his word, before the seven days were expired. Tlius the scoffers of the latter "lays think the promise of Christ's coming is broken, because he does not come in their time, though it is certain he will come at the set time. (4). That when he was charged with disobedience, he justified himself in what he had done, and gave no sign at all of repentance for it. It is not sinning that i-uins men, but sinning and not repenting; falling and not retting up again. See what excuses he made, v.

Vol. 11.-^2 JN

11, 12. He would have this act of disobedient e pass, [1.] For an instance of his prudence; the people were most of them scattered from him, and he had no other way than this, to keep those with him that remained, and to prevent their deserting too. If Samuel neglected the public concerns, he would not. [2.] For an instance of his piety; he would be thought very devout, and in great care not to engage the Philistines till he had by prayer and sacrifice engaged God on his side. " The Philistines," said he, *'will come down ufion me, before I have made my aufifilication to the Lord, and then I am undone. What! goto war before I have said my prayers!" Thus he covered his disobedience to God's command, with a pretence of concern for God's favour. Hypocrites lay a great stress upon the external performances of religion, thinking thereby to excuse their neglect of the weightier matters of the law. And yet, lastly. He owns it went against his conscience to do it; I forced myself, and offered a burnt-offering; perhaps boasting that he had broken through his convictions, and got the better of them; or, at least, thinking this extenuated his fault, that he knew he should not have done as he did, but did it with reluctancy. Foolish man! to think that God would be well pleased with sacrifices offered in direct opposition both to his general and particular command.

II. The sentence passed upon Saul for this offence: Samuel found him standing by his burnt-offering; but, instead of an answer of peace, was sent to him with heavy tidings, and let him know that the sacrifice of the wicked is abomination to the Lord, much more when he brings it, as Saul did, with a wicked mind. 1. He shows him the aggravations of his crime; and says to this king, Thou art wicked; which it is not for any Init a prophet c^f the Lord to say. Job 34. 18. He charges him with being an enemy to himself and his interest. Thou hast done foolishly; and a rebel to God and his government, " I'hoii hast not kept the commandment of the Lord thy God, that command wherewith he intended to try thy obedience." Note, Those that disobey the commandments of God, do foolishly for themselves. Sin is folly, and sinners are the greatest fools. 2. He reads his docm; (x'. 14.) " Thy kingdom shall not continue long to thee or thy family; God has his eye upon another, a man after his own heart, ; nd not like thee, that will have thy own will and way." The sentence is, in effect, tlie same with Mene tekel. Only now there seems room left for Saul's repentance, upon which this sentence should have been re\ ersed; but, upon the next act of disobedience, it was made irreversible, ch. 15. 29. And now, better a thousand times he had ccntinued in obscurity tending his asses, than to be f rithroned and so soon fl'(°throned.

But was not this hard, to pass so severe a sentence upon him and his house for a single error, and that seemed so small, and in excuse for which he had so much to say? No, The L^ord is righteous in all his ways, and does no man any wrong; will be justified when he sjieaks, a?id clear when he judges. By this, (1.) He shows that there is no sin little, because no little God to sin against; but that eve! y sin is a forfeiture of the heavenly kingd' m, f; r wliich we stood fair. (2.) He shows, that dis'bedience to an express command, though in a small matter, is a great provocation; as in the case of our first parents. (3.) He warns us to take heed of oi/r spirits; for that which to men may seem but a small offence, yet to him that knows from what principle, and with what disposition of mind it is done, may appear a heinous crime. (4.) God, in rejecting Saul for an error seemingly little, sets off, as by a foil, the lustre of his mercy, in forgiving such great sins as those of David, Manasseh, and others. (5.) We

1. SAMUEL, XTV.

are taught hereby, how necessary it is that we wait on our God continually. Saul lost his kingdom for want of two or three hours' patience.

15. And Samuel arose, and gat him up from Gilgal unto Gibeah of Benjamin. And Saul numbered the people that were present with him, about six hundred men. 16. And Saul, and Jonathan his son, and the people that were present with them, abode in Gibeah of Benjamin : but the Philistines encamped in Michmash. 17. And the spoilers came out of tiie camp of the Philistines in three companies: one company turned unto the way that leadeth to Ophrah, unto the land of Shual: 18. And another company turned the way to Beth-horon ; and another company turned to the way of the border that looketh to the valley of Zeboim, toward the wilderness. 19. Now there was no smith found throughout all the land of Israel; (for the Philistines said. Lest the Hebrews make them swords or spears;) 20. But all the Israelites went down to the Phihstines, to sharpen every man his share, and his coulter, and his axe, and his mattock. 21. Yet they had a file for the mattocks, and for the coulters, and for the forks, and for the axes, and to sharpen the goads. 22. So it came to pass, in the day of battle, that there was neither sword nor spear found in the hand of any of the people that jcere with Saul and Jonathan: but with Saul, and with Jonathan his son, was there found. 23. And the garrison of the Philistines went out to the passage of Michmash.

Here is,

1. S imuel gone in displeasure. Saul has set up for himself, and now he is left to himself; Samuel ^at him from Gilifal, (v. 15.) and it does not appear that he either prayed with him, or directed nim. Yet, in ginng up to Gibeah of Benjamin, wliich w:.s Saul's city, he intimated that he had not quite abandoned him, but waited there to do him a kindness another time. Or, he went to the college of the pmphets, tliere to pray for Saul, when he did not think fit to pray with him.

2. Saul g.-es after him to Gibeah, and there musters his army, and finds his whole number to be but six hundred men, v. 15, 16. Thus were they for their sin diminished and brought low.

3. The Philistines ravaged the country, and put all the adjacent parts under contribution. The body of their army, or standing camp, as it is called in the margin, {v. 23.) lay in an advantageous pass at Michmash, but thence they sent out three several parties or detachments that took several ways, to plunder the country, and bring in provisions for the army, v. 17, 18. By these the land of Israel was both terrified and impoverished, and the Philistines animated and enriched. This the sin of Israel brought upon them, Isa. 42. 24.

4. The Israelites that took the field with Saul were unarmed, had only slings and clubs, but not f< swird nv s])e \r among them all, except what Saul and Jonathan themselves had, v. 19««22. See

here, (_!.} How politic the Philistines were, when they had j)ower in their hands, and did what thev pleased in Israel; they put down all the smith's shops, transplanted the smiths into their own coun-ti-y, and forbade any Israelite, under severe penalties, to exercise the trade or mystery of working in brass or iron, though they had rich 'mines of both, (Deut. 8. 9.) in such plenty, that it was said of Asher, His shoes shall be iron and brass, Deut. 33. 25. This was subtlely done of the Philistines, foi hereby they not only prevented the people of Israel from making themselves weapons of war by which they would be both disused to milita- y exercises, and unfurnished when there was occasion, but obliged them to a dependence upon them, even for the instruments of husbandry; they must go to them, that is, to some or other of their garrisons, which were d'spersed in the country, to have all their iron work done, and no more might an Israelite do than use a file; {v. 20, 21.) and no doubt the Philistines' smiths brought the Israelites Icng 6ills for work done. (2.) How impolitic Saul was, that did not, in the beginning of his reign, set himself to redress this grievance. Samuel's not doing it, was very excusable, he fought with other artillery; thunder and lightning, in answer to his prayer, were to him instead of sword or spear; but for Saul, that pretended to be a king, like the kings of the nations, to leave his soldiers without sv^'ords and spears, and take no care to provide them, especially when he might have done it out of the spoils cf the Ammonites whom he conquered m the beginning of his reign, was such a piece of negligence, as could by no means be excused. (3.) How slothful and mean-spirited the Israelites were, that suffered the Philistines thus to impose upon them, and had no thought or spirit to help themselves. It was reckoned very bad with them, when there was not a shield or sfiear found among forty thousand in Israel; (Judg. 5. 8.) and it was no better now, when there was never an Israelite with a sword by his side, but the king and his son; never a soldier, never a gentleman: surely they were reduced to this, or began to be so, in Samson's time, for we never find him with a sword or spear in his hand. If they had not been dispirited, they could not ha^■e been disarmed, but it was sin that made them naked to their shame.

CHAP. XIV.

We left the host of Israel in a very ill posture, in the close of the foregoing- chapter; we saw in them neither wisdom, nor strength, nor goodness, to s:ive us ground to expect any other than that they should all be cut off by the army of the Philistines; yet here we find Ihat infi nite power which works without means, and that infinite goodness which gives without merit, glorified in a happy turn to their affairs, that still Samuel's words may be made good. The Lord loill not for/take his people for his great name''s sake, ch. 12. 22. In this chapter, we have, I. The host of the Philistines trampled upon, and triumphed over, by the faith and courage of Jonathan, who unknown to his father, (v. 1 . .3.) with his armour-bearer only, made a brave attack upon them, encouraging himself in the Lord his God, v. 4.. 7. He challenged them, (v. 8. . 12.) and, upon their acceptance of the challenge, charged them with such fury, or rather such faith, that h* put them to flight, and set them one against another, (v. 13 .. 15.) which gave opportunity to Saul and his forces, with other Israelites, to pursue the blow, and gain a victory, v. 16 . . 23. II. The host of Israel troubled and perplexed by the rashness and folly of Saul, who adjured the people to eat no food till night; which, 1. Brought Jonathan into a praemunire, v. 2^ .. , 30. 2. Was a temptation to the people, "hen the time of their fast was expired, to eat with the blood, v. 31 .. 35. 3. Jonathan's error, througli ignorance, had like to have been his death, but the people rescued him, v. 36 .. 46. III. In the close, we have a general account of Saul's exnloits, (v, 47, 48.) and of his familv, ▼, 49.. 52. '

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1. "^Ti OW it came to pass upon a day, Jl.^ that Joaatiian tlie son of Saul said unto the young man that bare his armour. Come, and let us go over to the Philistines' gari ison that is on the other side. But he told not his father. 2. And Saul tarried in the uttermost part of Gibeah, under a pomegranate-tree, which is in Migron: and the people that ivei'e with him ivere about six hundred men; 3. And Ahiah, the son of Aliitub, I-chabod's brother, the son of Piiinelias, the son of Eli, the Lord's priest in Shiloh, wearing an ephod. And the people knew not that Jonathan was gone. 4. Aud between the passages, by which Jonathan sought to go over unto the Philistines' garrison, there loas a sharp rock on the one side, and a sharp rock on the other side: and the name of the one icas Bozez, and the name of the other Seneh. 5. The fore-front of the one ivas situate northward over against Michmash, • and the other southward over against Gibeah. 6. And Jonathan said to tlie young man that bare his armour, Come, and let us go over unto the garrison of these uncircumcised : it may be that the Lord will work for us : for there is no restraint to the Loko to save by many or by few\ 7. And his armour-bearer said unto him. Do all that is in thine heart: turn thee ; behold, I am with thee according to thy heart. 8. Then said Jonathan, Behold, we will pass over unto these men, and we will discover ourselves unto them. 9. U they say thus unto us. Tarry until we come to you; then we will stand still in our place, and will not go up unto them. 10. But if they say thus, Come up unto us; then we will go up: for the Lord hath delivered them into our hand ; and this shall be a sign unto us. 11. And both of them discovered themselves unto the garrison of the Philistines: and the Philistines said. Behold, the Hebrews come forth out of the holes where they had hid themselves. 12. And the men of the garrison answered Jonathan and his armour-bearer, and said, Come up to us, and we will shq,w you a thing. And Jonathan said unto his armour-bearer, Come up after me; for the Lord hath delivered them into the hand of Israel. 13. And Jonathan climbed up upon his hands and upon [lis feet, and his armour-bearer after him: and they fell before Jonathan; and his armour-bearer slew after him. 14. And that first slaughter, which Jonathan and his armour-bearer made, was about twenty men, within as it were a half-acre of land, irhich a yoke of oxen might plough. 15, And there was trembling in the liost, in the field,

and among all the people ; the garrison, and the spoilers, they also trembled; and the earth quaked : so it was a very great trembling. We must here take notice,

I. Of the goodness of God in restraining the Philistines, wlio had a vast armv of stout men in the field, from falling upon that Tittle handful of timorous trembling people that Saul had with him, whom they would easily have swallowed up at once. It is an invisible power that sets bounds to the malice of the church's enemies, and suffers them not to do that which we should think there is nothing to hinder them from.

II. Of the weakness of Saul, who seems here to have been quite at a loss, and unable to help himself.

1. He pitched his tent under a tree, and had but six hundred men with him, v. 2. Where were now the three thousand men he had chosen, and put such a confidence in? c/i. 13. 2. Those whom he trusted too much to, failed him when he most needed them. He durst not stay at Gibeah, but got into some obscure place, in the uttermost part of the city, under a pomegranate tree, under Bim-mon, so the woid is, Ha-Fimmon, that Rimmon near Gibeah, in the caves of which these six hundred Benjamites that escaped, hid themselves, Judg. 20. 47. Some think that Saul took shelter there, so mean and al)ject was his spirit, now that he was fallen under Ciod's displeasure, every hour expecting the Philistines u]3i^n him, and, thereby, tlie accomplishment of Samuel's threatening, ch. 13. 14. Those can never think themselves safe, that see themselves cast out of God's protection.

2. Now he sent for a priest, and the ark; a priest from Shiloh, and the ark from Kirjath-jearim, v. 3, 18. S lul had cnce offended by offering sacrifice himself; (r/j. 13. 9.) now he resolves never to fail into that error again, and therefore sends for a prest, and hopes to compr* mise the matter with Ciod Almighty by a partial reformation, as many ilo, whose hea'.ts are unhumbled and unchanged. Samuel, the Lord's pi-ophet, had forsaken him, but he thinks he can make up that loss, by c( mmanding Ahiah, the Lord's pj-iest, to attend him, and he will not make him stay for liim nor reprox e him, as Samuel had done, but will do just as he bids Jiim, v. 18, 19. Many love to have just such ministers as will be what they would have them to be, and prophesy smooth things to them; and their caressing of them because they ai'e priests, they hope, will atone for their enmity to those ministers that deal faithfully and plainly with them. He will also have the ark brought, perhaps, to upbraid Samuel, who, in the days of his government, for aught that appears, had not made any public use of it; or in hopes that that would make up the deficiency of his forces; one would have supposed, that they would never have brought the ark into the camp again, since the last time, when it not only did not save them, but did itself fall into tlie Philistines' hands. But it is common for those that have lost the substance of religion, to be most fond of the shadows of it, as here is a deserted prince courting a deserted priest.

III. Of the bravery and pietv of Jonathan, the son of Saul, who was much fitter'than the father to wear the crown. "A sweet imp" (says Bishop Hall) "out of a crab stock."

1. He resohed to go incoifnifo — rinknoivn to any one, into the camp of the Philistines; he did not acquaint his father with his design, for he knew he would forbid him; nor the people, for he knew they would all discourage him; and because he resolved not to heed theii-objections, he resohed not to hear them, nor ask their advice, v. 1, 3. Nor had he so great an opinion of the priest, as to consult him.

I. SAMUEL, XIV.

but, being conscious of a divine impulse putting him upon it, he threw himself into tlie mouth of danger, in hopes of doing service to his country. The way of access to the enemies' camp is described (v. 4, 5.) to be peculiarly difficult, and their natural in-trenchments seemed impregnable; yet that does not discourage him: the strength and sharpness of the rocks do but harden and whet his resolutions. Great and generous souls are animated by opposition, and take pleasure in breaking through it.

2. He encouraged his armour-bearer, a young man that attended him, to go alone with him in this daring enterprise; {v. 6.) " Come, and let us put our lives in our hands, and go over to the enemies' garrison, and try what we can do to put them into confusion." See whence he draws his encouragements. (1.) "They are uncircumcised, and have not the seal of the covenant in their flesh, as we h ve. Fear not, we shall do well enough with them, for they are not under the protection of God's covenant, as we are, cannot call him their's, as we can, by the sign of circumcision." If such as are enemies to us, are also strangers to God, we need not fear them. (2.) " God is able to make us too victorious over their unnumbered regiments. There is no restraint to the- Lord, no limitation to the Holy One of Israel, but it is all one to him, to save by many or by feiv." This is a truth easily granted in general, that it is all alike to Omnipotence, what the instruments are by which it works; and yet it is not so easy to apply it to a particular cise: when we are but few and feeble, then to believe that God can not only sa\ e us, but save by us, this is an instance of faith, which, wherever it is, shall obtain a good report. Let this strengthen the weak and hearten the heartless; let it be pleaded w th God for the enforcing of our petitions, and with oursel es for the silencing of our fears, It is nothing ivith God to help, whether nvith many, or with them that have no fjoiver, 2 Chron. 14. 11. (3.) "Who knows, but he that can use us f-r his glory, ivHIClci it.'' /; may he the Lord ivill vjork for us, work with us, work a sign or miracle for us;" so the Clialdec. We may encourage ourselves with hofie, that God will Jippear for us, though we have not greundon which tobuild an osswro^zre. An active faith will venture far in God's cause upon an. It may be.

Hisarmour-bearer, or esquire, as if he had learned to carry, not his arms only, but his heart, promised to stand by him, and follow him wheresoe\ er he went, V. 7. We have reason ti think that Jonathan felt a divine impulse and impression, putting him upon this bold adventure, in which he was encouraged by his servant's concurrence, else the danger was so great which he ran upon, that he had rather tempted God, than trusted him And perhaps, he had an nctual regard to that word of Joshua, Cch. 23. 10.) One man of uou shall chase a thousand, borrowed from Moses, Ueut. 32. 30.

3. How bold soe\er his resolution was, he re-sobed to follow Providence in the execution of it, which, he believed, would guide him TwiM ?;.? i"'^, (Ps. 32. 8.) and which therefore he would carefully attend, and tnke hints of direction from.

See, (1.) How he put himself upon Providence, and resolved to be determined by it. "Come," (says he to his confidant,) " we will discover ourselves to the enemy, as those that are not afraid to look them in the face, {v. 8.) and then, if they be so cautious as to bid us stand, we will advance no further, taking that for an intimation of Providence, that God would have us act defensively; and we will prepare, as well as we can, to give them a warm reception: (t". 9.) but if they be so presumptuous ;is to challenge us, and the first sentinel we meet with bids us march on, we will push forward, and make as brisk an onset, assuredly gathering from thence

that it is the will of God we should act offensively, and then, not doubting but he will stand by us;" {v. 10.) and upon this issue he puts it, firmly believing, as we all should, {!.] That God has the governing of the hearts and tongues of all men, even of those that know him not, nor have any regard to him, and serves his own purposes by them, though they mean not so, neither doth their heart think so. Jonathan knew God could discover his mind to him if he pleased, and would do it, since he depended upon him, as surely by the mouth of a Philistine, as by the mouth of a priest. [2.] That God will, some way cr other, direct the steps of those that acknowledge him in all their ways, and seek unto him for direction, with full purpose of heart to follow his conduct. Sometimes we find most comfort in that which is le st our own doing, and into which we have been led by the unexpected, but well observed, turns of Providence.

(2.) Providence gave him the sign he expected, and he answered the signal. He and his armour-bearer did not sui-prise the Philistines when they were asleep, but discovered themselves to them by day-light, v. 11. The guards of the Philistines, [1.] Disdained them, upbraided them with the cowardice of many of their people, and looked upon them to be of the regiment of the sneakers; Behold, the Hebrews came forth out of their holes. If some of Christ's soldiers play the coward, others that play the man, may, perhaps, be upbraided with it. [2.^ They defied them; (i'. 12.) Come, and we will show you a thing; as if they came like children to gaze about them; but meaning, as Goliath, {ch. 17. 44.) that they would give them as meat to the fowls of the air. They bantered them, not doubting but to make a prey of them. This greatly iniboldened Jonathan. With it he encouraged his servant; he had spoken with uncertainty, (x'. 6.) It may be the Lord will work for us, but now with assurance, (i'. 12.) 7he Lord has delivered them, not into (air hand, (he scnight not his own glory,) but into the hand of Israel; for he aimed at nothing but the advantage of the public. His faith being thus strengthened, no difficulty can stand before him; he climbs up the rock uprn all four, {v. 13.) though he had nothing to cover him, nor any but his own servant to second him, nor any human probability of any thing but death before him.

4. The wonderful success of this daring enterprise. The Philistines, instead of falling upon Jonathan, to slay him, or take him prisoner, fell before him, (v. 13.) unaccountably, upon the first blow he gave. They fell; that is,

(1.) They were many of them slain by him and his armour-bearer; (t'. 14.) twenty Philistines fell presently. It was not so much the name of Jonathan, that made them yield so tamely, though some think that he was become terrible to them, since he smote one of their garrisons, {ch. 13. 3.) but it was God's right hand, and his arm, that got him this victory.

(2.) The rest were put tofliglil, and fell f( ul upon one another, (xk 15.) There was a trembling in the host. There was no visible cause for fcai-, tl'cy were so numerous, bold, advantageously posted; the Israelites had fled before them, not an enemy m:ule head against them, but one gentleman and his man, and yet they shook like an aspen-leaf: the consternation was general, they all trembled, e^ en the sfioilers; those that had been most bold and forward shared in the common fright, the joints of their loins were loosed, and their knees smote one against another, and yet n'^ne of them could tell why, or wherefore; it is called a trembling of God, so the original phrase is, signifying, not only, as v c render it, a very great trembling which they c.ou'd not resist, nor reason themselves clear of, but that it was

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supernatural, and came immediately from the hand of God. He that made the heart, knows how to make it tremble. To complete the confusion, e\ en the earth quaked and made them ready to fear that it would sink under them. Those that will not fear the eternal God, he can make them afraid of a shadow. See Prov. 28. 1. Isa. 33. 14.

16. And the watchmen of Saul in Gibeah of Benjamin looked ; and, behold, the multitude melted away, and they went on beating down one another. 17. Then said Saul unto the people that loere with him. Number now, and see who is gone fiom us. And when they had numbered, behold, Jonathan and his armour-bearer were not there. 18. And Saul said unto Ahiah, Bring hither the ark of God: (for the ark of Goh was at that time with the children of Israel.) 19. And it came to pass, while Saul talked unto the priest, that the noise that ivas in the host of the Philistines went on and increased; and Saul said unto the priest. Withdraw thine hand. 20. And Saul and all the people that loere with him assembled themselves, and they came to the battle: and, behold, every man's sword was against his fellow, and there was a very great discomfiture. 21. Moreover, the Hebrews that were with the Philistines before that time, which went up with them into the camp from the country round about, even they also turned to be with the Israelites that icere with Saul and Jonathan. 22. Likewise all the men of Israel which had hid themselves in mount Ephraim, when they heard that the Philistines fled, even they also followed hard after them in the battle. 23. So the Lord saved Israel that day: and the battle passed over unto Beth-aven.

We have here the prosecution and improvement of the wonderful advantages which Jonathan and his armour-bearer gained against the Philistines.

I. The Philistines were, by the power of God, set against one another. They melted away like snow before the sun, and went on beating down one another, v. 16. for every man's sword was against his fellow, v. 20. When they fled for fear, instead of turning back upon those that clrased them, they reckoned those only their enemies that stood in their way, and treated them accordingly. The Philistines were very secui-e, because all the swords and spears were in their hands, Israel had none, except what Saul and Jonathan had; but now God showed them the folly of that confidence, by making their own swords and spears the instruments of their destruction, and more fatal in their own hands, than if they had been in the hands of Israel. See the like done, Judg. 7. 22. 2 Chron. 20. 23.

II. The Israelites were hereby animated against them.

1. Notice was soon taken of it by the watchmen of Saul, those that stood sentinel at Gibeah; (i'. 16.) they were aware that the host of the enemv was in ^eat confusion, and that a great slaughter was made among them, and yet, upon search, they found none of their own forces absent, but only Jonathan and his servant, (v. 17.) which, no doubt,

greatly animated them, and assured them that it could be no other than the Lord's doing, when there was no more of man's doing than what those two could do against a great host.

2. Saul began to inquire of God, but soon desisted. His spirit was not come down so far as to allow him to consult with Samuel, though, it i? probable, he was near him; for we read, {ch. 13. 15.) that he was come to Gibeah of Benjamin: but he called for the ark, {v. 18.) desiring to know whethei it would be safe for him to attack the Philistines, upon the disorder they perceived them to be in. Many will consult God about their safety, that would never consult him about their duty. But perceivinj^ by his scouts that the noise in the enemy's camp in creased, he commanded the priest that officiated, to break off abrvqitly, " Withdraw thine hand, {y. 19.) consult no more, wait no longer for an i.ti-swer." He was very unwise indeed, if (as some think) he forbade him to lift up his hands in prayer; for when Joshua was actually engaged with Amalek, Moses continued still to lift up his hands. It is rather a prohibition to his inquiring of the Lord, either, (1.) Because now hethf ught he did notneed an answer, the case was plain enough. And yet the more evident it was that God did all, the more reason he had to inquire whether he would gi\ e him leave to do anything. Or, (2.) Because now he would not stay for it; he was in such haste to fight a falling enemy, thut he would not stay to make an endof his devotions, norhear what answer God would give him. A little thing will divert a vain and carnal mind from religious exercises. He that believeth will not make such haste as this, nor reckon any business so urgent, as not to allow time to take God along with him.

3. He, and all the little force he had, made a vigorous attack upon the enemy: and all the people were cried together, so the word is, v. 20. for want of the silver trumpets, wherewith God appointed them to sound an alarm in the day of battle. Numb. 10. 9. They summoned them together by shouting, and their number was not so great, but that they might soon be got V gether. And now they seem bold and brave, when the work is done to their hands. Our Loid Jesus has conquered our spiritual enemies, routed and dispersed them, so that we are cowards indeed, if we will not stand to our arms, when it is only to pursue the victory and divide the spoil.

4. Ever}' Hebrew, even those from whom one would least have expected it, now turned his hand against the Philistines. 1. Those that had deserted, and gone over to the enemy, and were among them, now fought against them; t'. 21. some think, they were such as had been taken prisoners by them, and now they were as goads in their sides: it rather seems, that they went in to them voluntarily, but, now that they saw them falling, recovered the hearts of Israelites, and did valiantly for their country. 2. Those that had run their colours, and hid themselves in the mountains, returned to their posts, and joined in with the pursuers, i'. 22. hoping, by their great zeal and officiousness now that the danger was over and the victory sure, to atone for their former cowardice. It was not much to their praise to appear now, but it would have been more to their reproach if they had not appeared. Those are remiss and faint-hearted indeed, that will not act in the cause of God, when they see it victorious as well as righteous.

Thus all hands were at work against the Philis tines, and every Israelite slew as many as he could; without sword or sperir; yet it is snid, -v. 23. it was the Lord that saved Israel that day. He did it by them, for without him they could do nothing. Sal vation is of the Lord.

r. SAMUEL, XIV.

21 And the men of Israel were distressed that day: for Saul had adjured tlie people, saying. Cursed bt the man that eateth any food until evening, that 1 may be avenged on mine enemies. So none of the people tasted any food. 25. And all they of the land came to a wood, and there was Fioney upon the ground. 26. And when the people were come into the wood, behold, the honey dropped ; but no man put his hand to his mouth: for the people feared the oath. 27. But Jonathan heard not when his father charged the people with the oath: wherefore he put forth the end of the rod that loas in his hand, and dipped it in a honey-comb, and put his hand to his mouth; and his eyes were enlightened. 28. Then answered one of the people, and said, Thy father straitly charged the people with an oath, saying, Cursed be the man that eateth any food this day. And the people were faint. 29. Then said Jonathan, My father hath troubled the land : sec, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey ; 30. How much more, if haply the people had eaten freely to-day of the spoil of their enemies which they found 1 for had there not been now a much greater slaughter among the Philistines ? 31. And they smote the Philistines that day from Michmash to Ajalon: and the people were very faint. 32. And the people flew upon the spoil, and took sheep, and oxen, and calves, and slew them on the ground : and the people did eat them with the blood. 33. Then they told Saul, saying. Behold, the people sin against the Lord, in that they eat with the blood. And he said, Ye have transgressed : roll a great stone unto me this day. 34. And Saul said. Disperse yourselves among the people, and say unto them, Bring me hither every man his ox, and every man his sheep, and slay them here, and eat; and sin not against the Lord in eating with the blood. And all the people brought every man his ox with him that night, and slew them there. 35. And Saul built an altar unto the Lord: the same was the first altar that he built unto the Lord.

We have here an account of the distress of the children of Israel, even in the days of their triumphs. Such allays are all present joys subject to! and such obstructions does many a good cause meet with, even then when it seems most prosperous, through the mismanagement of instruments.

I. Saul forbade the peoj^lc, under the penalty of a curse, to taste any food that day, v. 24. Here we will suppose, 1. That as king he had power to put his soldiers under this interdict, and to bind it on with a curse; and therefore they submitted to it, and God so far owned it, as to disco\ er, by the lot, that Jonathan was the delinquent that h;id meddled with the accursed thing, (though ignorantly,) on

which ;ict ount, God would not be at that time m quired of by them. 2. That he did it witli a gcod intenticm, lest the people, who perli;,ps had been kept f ,r some time at short allowance, when they found plenty of \ ictuals in the dtbt-rted camp of the Philistines, should fall greedily upon that, and so lose time in pursuing the enemy, and some cf them, it may be, glut themselves to that degree, as nut to be fit for any more service that day. To prevent this, he forbade them to taste any food, and laid himself, it is likely, under the same restraint. And yet his making this severe order was, (1.) Impolitic, and very unwise; for if it gained time, it lost strength for the pursuit. (2.) It was imperious, and disobliging to the people, and worse than muzzling the mouth of the ox, when he treads out the corn. To forbid them to feast had been commendable, but to forbid them so much as to taste, though so hungry, was barbarous. (3.) It was impious to enforce the proftibition with a curse and an oath. Had he no penalty less than an anathema, wherewith to support his military discipline? Death for such a crime had been too much, but especially death with a curse. Though superiors may chide and correct, they may not curse their inferiors; our rule is, Bless, and curse not. When David speaks of an enemy he had that loved cursing, perhaps he meant Saul, Ps. 109. 17, 18. ,

II. The people observed his order, but it had many incon\eniences attending it. 1. The soldiers were tantalized: for in their pursuits of the enemy, it happened that they went tlirough a wood so full of wild honey, that it dropped from the trees upon the ground; the Philistines having perhaps, in their flight, l)roken in upon the honey-combs, for their own refreshment, and left them running. Canaan flowed with honey, and here is an instance of it. They sucked honey out of the rock, the flinty rock; Deut. 32. 13. yet, for fear of the curse, they did not so much as taste the honey, v. "25, 26. Those are worthy the name of Israelites, that can deny themselves and their own appetites, even when they are most craving, and the delights of sense most tempting, for fear of guilt and a curse, and the table be coming a snare. Let us never feed ourselves, much less feast ourselves, without fear. 2. Jonathan fell under the curse through ignorance. He heard net of the charge his father had gi\en; for, having bravely forred the lines, he was then following the chase, and therefore might justly be looked upon as exempted from the charge, and not intended in it. But it seems it was taken for granted, and he himself did not object against it afterward, that it extended to him, though alisent upon so good an occasion. He, not knowing any peril in it, took up a piece of a honey-comb, upon the end of his staff, and sucked it, v'. "27. and was sensibly refreshed by it; his eyes were enlightened, which began to grow dim through hunger and faintncss; it made his countenance look pleasant and cheerful, for it was such as a stander-by might discern, t. 29, See hoiv mine eyes have been enlightened. He thought no harm, nor feared any, till one of the people acquainted him with the order, and then he found himself in a snare. Many a good son has been thus entangled and distressed, more ways than one, by the rashness of an inconsiderate father. Jonathan, for his part, lost the crown he was heir to, by his father's folly, which, it may be, this was an ill omen of 3. The soldiers were faint, and grew feeble in the ])ursuit of the Philistines. Jonathan foresaw this would be the effect of it, their spirits would flag, and their strength would fail, for want of sustenance. Such is the nature (f our bodies, that they soon grow unfit for scr\'ice, if they be not su])plicd with fresh recruits. Daily work cannot be done without daily bread, which therefore our

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Father In heaven graciously gives us. It is bread that utreui^ihtits 7nuii'ii hturl; therefore Jonathan reas ned very well, //" the pcojilc had eaten freely, there iiad been a much greattr slaughter, {y. 30.) but, as It was, they were very faint, too much fatigued, so the Chaldee, and began to think more of their meat than of their work. 4. The worst effect 01 all, was, that, at evening, when the restraint was taken off, and they returned to their food again, they were so greedy and eager upon it, that they ate the flesh with the blood, expressly contrary to the law of God, -v. 32. Two hungry meals, we say, make the third a glutton; it was so here. They would not stay to have their meat either duly killed, for they slew them upon the ground, and did not hang them up, as they used to do, that the blood might all ran out of them, or duly dressed, but fell greedily upon it, before it was half boiled, or half roasted, v. 32. Saul, being informed of it, reproved them for the sin, v. 33, Ye have transgressed; but did not, as he should have done, reflect upon himself as having been accessary to it, and havuig made the Lord's people to transgress. To put a stop to this irregularity, Saul ordered them to set up a great stone before him, and let all that had cattle to kill, for their present use, bring them thither, and kill them under his eye upon that stone, V. 33. and the pe pie did so, v. 34. so easily were they restrained and reformed when their prince took care to do his part. If magistrates would but use their power as they might, people would be made better than they are, with more ease than is imagined.

Lastly, On this occasion Saul built an altar, v. 35. that he might offer sacrifice, either by way of acknowledgment of the victory they had obtained, or by way of atonement for the sin they had been guilty of. The same was the jfirst altar that he Duilt, and perhaps the rolling of the great stone to kill the beasts on, reminded him of converting it into an altar, else he had not thought of it. Saul was turning aside from God, and yet now he begins to build altars, being most zealous (as many are) for the form of godliness then when he was denying the power of it. See Hos. 8. 14, Israel has forgotten his Maker, and buildeth temples. Some read it, He began to build that altar; he laid the first stone, but was so hasty to pursue his victory, that he could not stay to finish it.

36. And Saul said, Let us go down after tlie Philistines by night, and spoil them until the morning light, and let us not leave a man of them. And they said, Do whatsoever seemeth good unto thee. . Then said the priest, Let us draw near hither unto God. 37. And Saul asked counsel of God, Shall I go down after the Philistines ? wilt thou deliver them into the hand of Israel ? But he answered hhn not that day. 38. And Saul said, Draw ye near hither all the chief of the people; and know and see wherein this sin hath been this day: 39. For, as the Lord liveth, which saveth Israel, though it be in Jonathan my son, he shall surely die. But there was not a man among all the people that answered him. 40. Then said he unto all Israel, Be ye on one side, and 1 and Jonathan my son will be on the other side. And the people said unto Saul, Do what seemeth good unto

thee. 41. Therefore Saul said unto the Lord God of Israel, Give a perliect lol. And Saul and Jonathan were taken: but the people escaped. 42. And Saul said. Cast lots between me and Jonathan my son. And Jonathan was taken. 43. Then Saul said to Jonathan, Tell me what thou hast done. And Jonatiian told him, and said, 1 did but taste a little honey with the end of the rod that was in mine hand, and, lo, J must die. 44. And Saul answered, God do so, and more also : for thou shall surely die, Jonathan. 45. And the people said uino Saul, Shall Jonathan die, who hath wrought this great salvation in Israel ? God forbid : as the Lord liveth, there shall not one hair of his head fall to the ground; for he liath wrought with God this day. So the people rescued Jonathan, that he died not. 46. Then Saul went up from following the Philistines: and the Philistines went to their own place.

Here is,

I. Saul's boasting against the Philistine^; he proposed, as soon as his soldiers had got their suppers, to pursue them all night, and not leave a man of them, V. 36. Here he showed much zeal, but little discretion; for his army, thus fatigued, could as ill spare a night's sleep, as a meal's meat. But it is common for rash and foolish men, to ccnsider no body but themselves, and, so they may but have their humour, not to care what hardships they put upon those that are under them. However, his people were so obsequious to their king, that they would by no means oppose the motion, but res^-lved to make the best of it, and, if he will go on, they will follow him. Do whatsoever seemeth good to thee. Only the priest thought it convenient to go on with the devotions that were broken off abruptly, {v. 19.) and to consult the oracle, Let us draw hither unto God. Princes and great men have need of such about them, as will thus be their remembrancers, wherever they go, to take God along with them. And when the priest proposed it, Saul could not, for shame, reject the motion, but asked counsel of God, {v. 37.) "Shall I go down after the Philistines? And shall I speed?'

II. His falling foul on his son Jonathan: and the rest of this paragraph is wholly concerning him; for while he is prosecuted, the Philistines made their escape. We know not what mischief may ensue upon one rash resolve.

1. God, by givingan intimation of his displeasure, put Saul upon searching for an accursed thing. When, by the priest, he consulted the oracle, God ansvjered him not, v. 37. Note, When Cicxl denies our prayers, it concerns us to inquire what the sin is that has provoked him to do so. Let us see where the sin is, {v. 38.) for God's ear is not hea\ y that it cannot hear, but it is sin that separates between us and him. If God turns away cur prayer, we have reason to suspect it is for some iniquity regarded in our hearts, which we are concerned to ifind out, that we may put it away, may mortify it, and put it to death. Saul swears by his Maker, that whoever was the Achan that troubled t.ie camp, by eating the forbidden fruit, should certa:n-ly die, though it were Jonathan himself: that is, though ever so dear to himself and the i)eopiP,^lit-tle thinking that Jonathan was the man; {v. 39.)

I. SAMUEL, XIV.

" He shall surely die; the curse shall be executed upon him." But none of the people answered him; that is, none of those who knew Jonathan had broken the order, would inform against him.

2. Jonathan was discovered by lot to be the offender. Saul would have cast lots between himself and Jonathan on the one side, and' the people on the other, perhaps, because he was as confident of Jonathan's innocency in this matter, as of his own, V. 40. The peo{)le, seeing him in a heat, durst not gainsay any thing he proposed, but acquiesced. ^* Do as scemeth good unto thee." Before he cast lots, he prayed that God ivould give a perfect lot; {y. 41.) that is, make a full discovery of this matter, or, as it is in the margin, that he would show the innocent. This was with an air of impartial justice. Judges should desire that truth may come out, whoever may suffer by it. Lots should be cast with prayer, because they are a solemn appeal to Providence, and by them we beg of God to direct and determine us; (Acts 1. 24.) for which reason some have condemned games, that depend purely upon lot or chance, as making too bold with a sacred thing. Jonathan at length was taken; {v. 42.) Providence designing hereby to countenance and support a lawful authority, and to put an honour upon the administration of public justice in general, reserving another way to bring off one that had done nothing worthy of death.

3. Jonathan ingenuously confesses the fact, and Saul, with an angry curse, passes sentence upon him. Jonathan denies not the truth, nor goes about to conceal it, only he thinks it hard that he must die for it, v. 43. He might very fairly have pleaded his invincible ignorance of the law, or have insisted upon his merit, but he submitted to the necessity with a great and generous mind, •' God's and my father's will be done:" thus he showed as much valour in receiving the messengers of death himself, as in sending them among the Philistines. It is as brave to yield in some cases, as it is in other cases to fight. Saul is not mollified by his filial submission, nor the hardness of his case; but as one that affected to be thought firm to his word, and much more to his oath, even then when it boimd him hardest, with another imprecation he gives judgment upon Jonathan; {v. 44.) God do so, and more also to me, if I do not execute the law upon thee, for thou shall surely die, Jonathan." (1.) He passed this sentence too hastily, without consulting the oracle; Jonathan had a very good plea in arrest of the judgment; what he had done was not malum in se — bad in itself; and as for the prohibition of it, he was ignorant of that, so that he could not be charged with rebellion or disobedience. (2.) He did it in fury. Had Jonathan been worthy to die, yet it had become a judge, much more a father, to pass sentence with tenderness and compassion, and not with such »n air of triumph, like a man perfectly divested of all humanity and natural affection. Justice is debased, when it is administered with wrath and bitterness. (3.) He backed it with a curse upon himself, if he did not see the sentence executed; and this curse did return upon his own head; Jonathan escaped, but God did so to Saul, and more also; for he was rejected of God, and made an anathema. Let none upon any occasion dare to use such imprecations as these, lest God say Amen to them, and make their own tongues to fall upon them, Ps. 64. 8. He that roUeth this stone, it will return upon him. Yet we have reason to think that Saul's bowels yearned toward Jonathan, so that he really punished himself, and very justly, when he seemed so severe upon Jonathan. God made him feel the smart of his own rash edict, which might make him fear being again guilty of the like. By all these vexatious accidents, God

did likewise correct him for his presumption, in offering sacrifice without Samuel. An cxped.tion so ill begun, could not end without some rebukes,

4. The people rescued Jonathan out of his father's hands, v. 45. Hitherto they had expressed themselves very observant of Saul, what seemed good t" him they acquiesced in; (v. 36, 40.) but when Jon athan is in danger, Saul's word is no longer a law to them, but with the utmost zeal they oppose the ex • ecution of his sentence, "Shall Jonathan die? That blessing, that darling, of his country? Shall that life be sacrificed to a punctilio of law and honour, which was so bravely exposed for the public service, and to which we owe our lives and triumphs? No, we will never stand by, and see him thus treated, whom God delights to honrur." It is good to see Israelites zealous for the protection of those whom God has made instruments of public good. Saul had sworn that Jonathan should die, but they oppose their oath to his, and swear he shall not die; ^s the Lord liveth, there shall not only not his head, but not a hair of his head full to the ground: they did not rescue him by violence, but bv reason and resolution; and Josephus says, they made their prayer to God, that he might be loosed from the curse. They plead for him, that he has ivrouglit with God this day; that is, " he has owned God's cause, and God has owned his endeavours, and therefore his life is too precious to be thrown away upon a nicety." We may suppose, Saul had not so perfectly forgotten the relation oJF a father, but that he was willing enough to have Jonathan rescued, and well pleased to have that done, which yet he would not do himself: and he that knows the heart of a father, knows not how to blame him.

Lastly, The desigTi against the Philistines is quashed by this incident; (i'. 46.) Saul went up from following them, and so an opportunity was lost of completing the \ictory. When Israel's shields are clashing together, the public safety and service suffer by it.

47. So Saul took the kingdom over Israel, and fought against all his enemies on every side, against Moab, and against the children of Ammon, and against Edom, and against the kings of Zobah, and against the Philistines: and whithersoever he turned himself, he vexed them. 48. And he gathered a host, and smote the Amalekites, and delivered Israel out of the hands of them that spoiled them. 49. Now the sons of Saul were Jonathan, and Ishui, and Melchi-shua: and the names of his two daughters 2cere these; the name of the first-born Merab, and the name of the younger Michal: 50. And the name of Saul's wife rras Ahinoam, the daughter of Ahimaaz: and the name of the captain of his host icas Abner, the son of Ner, Saul's uncle : 51. And Kish ims the father of Saul; and Ner, the father of Abner, urns the son of Abicl. 52. And there was sore war against the Philistines all the days of Saul: and when Saul saw any strong man, or any valiant man, he took him unto him.

Here is a general account of Saul's court anc* camp.

1. Of his court and famil3^ The names of his sons and daughters, v. 49. and of his wife, and his

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cousin-german that was general of his army, v. 50. There is mention of another wife of Saul's, 2 Sam. 21. 8. Rizpah, a secondaiy wife, and of the children he had by lier.

2. Of his camp and military actions. (1.) How he levied his army: w/ien he saw any strong valiant man, that was remarkably fit for service, he took him unto him, v. 32. as Samuel had told them the manner of the king would be; {ch. 8. 11.) and if he must have a standing army, it was his prudence to fill it up witii ihe ablest men he could make choice of. (2.) How he employed his army; he guarded his country against the insults of its enemies on every side, and pre\ ented their incursions, v. 47, 48. It is supposed that he acted only defensively against those that used to invade the boiders of Israel, and •whithersoever he turned himself, as there was occasion, he vexed them, by checking and disappointing them. But the enemies he struggled most with, were the Philistines, with them he had sore war all his days, v. 52. He had little reason to be proud of his royal dignity, nor had anv of his neighbours cause to envy him, for he had little enjoyment of himself after he took the kingdom. He could not vex his enemies without some vexation to himself, such thorns are crowns quilted with.

CHAP. XV.

In this chapter, we have the final rejection of Saul from being king, for his disobedience to God's command, in not utterly destroying the Amalekites. By his wars and victories, he hoped to magnify and perpetuate his own name and honour, but, by his mismanagement of them he ruined himself, aud laid his honour in the dust. Here if. I; The commission God gave him to destroy the Amalekites, with a command to do it utterly, v. I . . 3. 11. Saul's preparation for this expedition, v. 4.. 6. III! His success, and partial execution of this commission, v.' 7. . 9. IV. His examination before Samuel, and sentence past upon him, notwithstanding the many frivolous pleas he made to excuse himself, v. 10..31. V. The slaying of Agag, v. 32, 33. VI. Samuel's final farewell to Saul, V. 34, 35.

1. ^AMUEL also said unto Saul, The kj Lord sent me to anoint thee to be king over his people, over Israel: now therefore hearken thou luito the voice of the words of the Lord. 2. Thus saith the Lord of hosts, I remember that which Amalek did to Israel, how he laid ivait for him in the way when he came up from Egypt. 3. Now go, and smite Amalek, and utterly destroy all that they have, and spare them not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass. 4. AiufSaul gatiiered the people together, and numbered them in Te-laim, two hundred thousand footmen, and ten thousand men of Judah. 5. And Saul came to a city of Amalek, and laid wait in the valley. 6. And Saul said unto the Kenites, Go, depart, get you down from among the Amalekites, lest I destroy you vyith them: for ye showed kindness to all the children of Israel when they came up out of Egypt. So the Kenites departed Irom among the Amalekites. 7. And Saul smote the Amalekites from Havilah iintil thou comest to Shur, that is over against Egypt. 8. And he took Agag the king of Vol. II.—2 O

I the Amalekites alive, and utterly destroyed all the people with the edge of the sword. 9. But Saul and the people spared Agag, and the best of the sheep, and of the oxen, and of the fatlings, and the lambs, and all that was good, and would not utterly destroy them: but every thing that icas vile and refuse, that they destroyed utterly. Here,

I. Samuel, in God's name, solemnly requires Saul to be obedient to the command of God, and plainly intimates that he was now about to put him upon a trial, in one particular instance, whether he would be obedient or no, v. 1. And the making of this so expressly the trial of his obedience, did very much aggravate his disobedience. 1. He reminds him of what God had done for him. " The Lord sent me to anoint thee, to be a king. God gave thee the power, and therefore he expects thou shouldest use thy power for him. He put honour upon thee, and now thou must study how to do him honour. He made thee king over Israel, and now thou must plead Israel's cause, and avenge their quarrels. Thou art advanced to command Israel, but knov/ that thou art a subject to the 'God of Israel, and must be commanded by him." Men's preferment, instead of discharging them from their obedience to God, obliges them so much the more to it. Samuel had himself been employed to anoint Saul, and therefore was the fitter to be sent with these orders to him. 2. He tells him, in general, that, in consideration of this, wliat ever God commanded him to do, he was bound to do it. J\''oiv therefore hearken to the voice of the Lord. Note, God's favours to us lay strong obligations upon us, to be obedient to him. This we must render, Ps. 116. 12. _ II. He appoints him a particular piece of service, m which he must now show his obedience to God» more than in any thing he had done yet. Samuel promises God's authority to the command. Thus saith the Lord of hosts, the Lord of all hosts, of Israel's hosts : he also gives him a reason for the command, that the severity he must use might not seem hard, / remember that which Amalek did to Israel, v. 2. God had an ancient quarrel with the Amalekites, for the injuries they did to his people Israel, when he brought them out of Egypt; we have the story, Exod. 17. 8, &c. and the crime is aggravated, Deut. 25. 18. \\?ih^s,&\Y smote the hindmost of them, and feared not God; God then swore that he would have war with Amalek from generation to generation, and that, in process'of time, he would utterly put out the remembrance of Amalek; that is the work that Saul is nriw appointed to do, v. 3, " Go, and smite Amalek. Israel is now strong, and the measure of the iiiiqvity of Arr.dck is ncv,- full-now go ^and make a full riddance of that devoted nation." He is expressly commanded to kill and slay all before him, both man and woman, infant and suckling, and not spare them out of pity; ox' and shee/i, camel and ass, and not spare them out of covetousness. Note, 1. Injuries done to God's Israel, will certainly be reckoned for sooner or later, especially the opposition given them, when thev are coming out of Egypt. 2. God often bears long with those that are marked for ruin. The sentence past IS not executed speedily. 3. Though he bear long, he will not bear always. The year of reconmense lor the controversy "of Israel, will come at last. Though divine justice strikes slow, it strikes sure. 4. The longer judgment is delayed, many times the more severe it is when it comes. 5. God chooses out instruments to do his work, that are fittest for It. This was bloody work, and therefore Saul mast do it, that was a rough and severe man.

I. SAiMUEL, XV.

III. S ml hereupon musters his forces, and makes a descent upon the country of Amalek; it was an immense army that he brought into the field, {v. 4.) two himdred thousand footmen. When he was to engage the Philistines and the success was hazardous, he had but six hundred attending him; {ch. 13. 15.) but now that he was to attack tlie Am.dekites, by express order from heaven, in which he was sure of victory, he had thousands at his call. But whatever it was at other times, it was not now for' the

lonour of Judah, that their forces were numbered by themselves, for their quota was scandalously short, (whatever was the reason,) but a twentieth part of the whole, for they were but ten thousand, when the other ten tribes (for I except Levi) brought into the field two hundred thousand. The day of Judah's honour drew near, but was not yet come. Saul numbered them in Telaim, which signifies lambs. He numbered them like lambs, so the vulgar Latin; numbered them by the fiaschal lambs, so the Chaldee, allowing ten to a lamb, a way of numbering used by the Jews in the latter times of their nation. Saiil drew all his forces to the city of Amalek, that city was their metropolis, (v. 5) that he might provoke them to give him battle.

IV. He gave friendly advice to the Kenites, to separate themselves from the Amalekites, among whom they dwelt, while this execution was in doing, V. 6. Herein he did prudently and piously, and, it is probable, according to the direction Samuel gave him. The Kenites were of the family and kindred of Jethro, Moses's father-in-law, a people that dwelt in tents, which made it easy to them, upon every occasion, to remove to other lands not appropriated; many of them, at this time, dwelt among the Amalekites, where, though they dwelt in tents, they were fortified by nature, for they put their nest in a rock; hardy people that could live any where, and affected fastnesses. Numb. 24. 21. Balaam had there foretold, that they should be wasted; (v. 22.) however, Saul must not waste them. But, 1. He acknowledges the kindness of their ancestors to Ismel, when they came out of Egypt. Jethro and his f imily had been very helpful and servi'-eable to tV.em in their j^assage through the wilderness, had been to tl-em instead of eyes, and this is remembered to their posterity many ages after. Thus a good man leaves the divine blessing f r an inheritance to his children's children; those that come after us, may be reaping

. th.e benefit of our good works, when we are in our graves. God is not unrighteous to forget the kindness shown to his people; but they shall be remembered another day, at furthest in the great day, and recompensed in the resurrection of the just: I ivas an hungered, and ye gave me meat. God's remembering the kindness of the Kenites* ancestors, in favour to them, at the same time when he was punishing the injunes done by the ancestors of the Amalekites, helped to clear the righteousness of God in that dispensation. If he entail favours, why may he not entail frowns? He espouses his people's cause, so as to bless those that bless them; and therefore so as to curse those that curse them, Numb. 24. 9. Gen. 12. 3. They cannot requite the kind-ness, n*^r avenge the injuries, done them, themselves, but God will do both. 2. He desires them to remove their tents from among the Amalekites; Go, depart, get yo'i doivn from among them. When destroying judgments are abroad, Ciod will take care to separate between the precious and the vile, and to hide the meek of the earth in the &\y of his anger. Jt is dangerous being found in the com]iany of God's enemies, and it is our duty and interest to come out from among them, lest we share in their sins and •plagiies. Rev. 18. 4. The Jews have a saying,

Woe to the -wicked man, and woe to his neighbour.

V. Saul prevailed against the Amalekites, for it was rather an execution of condeu iii^d malefactors, than a war with contending ci^Muits; the issue could not be dubious when the c u.-^c was just, and the call so clear; He smote them, ^v. 7.) utterly de stroyed them, v. 8. Now they pa:d dear for the sin (f their ancestors; God someiinies lays up iniquity for the chddren. They were idolaters, and were guilty of many other sins, for whieh they de served to fall under the wrath of (iod; yet when Gcd would reckon with them, he f..stened upon the sin of their ancestois in abusing his Israel, as the ground of his quarrel. Lord, how unsearchable are thy judgments, yet how incontestable is thy righteousness!

VI. Yet he did his work by halves, -v. 9. 1. He spared Agag, because he was a king like himself, and, perhaps, in hope to get a great ransom for him. 2. He spared the best of the cattle, and destroyed only the refuse, that was good for little. Manv of the people, we may suppose, made their escape, and took their effects with them into other countries, and therefore we read of Amalekites after this, but that could not be helped; it was Saul's fault, that he did not destroy such as came to his hands, and were in his power. That which was now destroyed, was, in effect, sacrificed to the justice of God, as the Gcd to whom vengeance belongeth; and for Saul to think the torn and the sick, the lame and the lean, good enough for that, while he reserved for his own fields, and his own table, the firstlings and the fat, was really to honour himself more than Gcd.

10. Then came the word of the Lord unto Samuel, saying, 11. It repenteth me that I have set up Saul to he. king : for he is turned back from following me, and hath not performed my commandments. And it grieved Samuel; and he cried unto the Lord all night. 12. And when Samuel rose early to meet Saul in the morning, it was told Samuel, saying, Saul came to (yarmel, and, behold, he set him up a place, and is gone about, and passed on, and gone down to Gilgal. 13. And Samuel came to Saul: and Saul said unto him, Blessed ht thou of the Lord: I have performed the commandment of the Lord. 14. And Samuel said, What meaneth then this bleating of the sheep in mine ears, and the lowing of the oxen which I hear? 15. And Saul said, They have brought them from the Amalekites : for the people spared the best of the sheep and of the oxen, to sacrifice unto the Lord thy God; and the rest we have utterly destroyed. 16. Then Samuel said unto Saul, Stay, and I will tell thee what the Lord hath said to me this night. And he said unto him, Say on. 17, And Samuel said. When thou wast little in thine own sight, toast thou not made (he head of the tribes of Israel, and the Lord anointed thee king over Israel ? 18. And the Lord sent thee on a journey, and said. Go, and utlcHy destroy the sinners the Amalekites, and flight against them until they be con-

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sumcd. 19. Wherefore tJien didst thou not obey the voice ot the Lord, but didst fly upoa the spoil, and didst evil in the sight of the Lord ? 20. And Saul said unto Samuel, Yea, I have obeyed the voice of the Lord, and have gone the way which the Lord sent me, and have brought Agag the king of Amalek, and have utterly destroyed the Amalekites. 21. But the people took of the spoil, sheep and oxen, the chief of the things which should have been utterly destroyed, to sacrifice unto the Lord thy God in Gilgal. 22. And Samuel said. Hath the Lord as great delight in burnt-offerings and sacrifices as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken, than the fat of rams. 23. For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the Lord, he hath also rejected thee from being king.

Saul is here called to account by Samuel, concerning the execution of his commission against the Amalekites; and remarkable instances we are here furnished with of the strictness of the justice of God, and the treachery and deceitfulness of the heart nf man. We are here told,

I. What p issed between God and Samuel in secret, upon this occasion, t'. 10, 11. 1. God determines Saul's rejection, and acquaints Samuel with it. It reftenteth me that Ihaxie set ufi Saul to be king. Repentance in God is not, as it is in us, a change of his mind, but a change of his method or dispensation. He does not alter his will, but wills an iilter.ition. The change was in Saul, he is turned back from following me; tliis construction God put upon the partiality of his obedience, and the prevalency of his covetousness. And hereby he did himself make God his enemy. God repented that he had given Saul the kingdom, and the honour and power that belonged to it; but he never repented that he had given any man wisdom and grace, and his fear and love; those gifts and callings of God are without repentance. 2. Samuel laments and deprecate-s it. It grieved Samuel thsit Saul had forfeited God's favour, and that God had resolved to cast him off; and he c7-ied unto the Lord all night, spent a whole night in interceding for him that this decree might not go forth against him. When others were in their beds sleeping, he was upon his knees praying and wiest'ing with God. He did not thus deprecate his own exclusion fi-om the government; nor was he secretly pleased, as many a one would have been that Saul, who succeeded him, was so soon laid aside, but, on the contrary, prayed earnestly for his establishment; so far w is he from desiring that woeful day. The rejection of sinners is the grief of good people. God delights not in their death, nor should we.

n. What passed between Samuel and Saul in public. Samuel being sent of Ciod to him with these heavy tidings, went, as Ezekiel, in bittem/ss of soul, to meet him; perhaps, according to an ip-pointment, when Saul went forth on this expedition, for S'lnl was come to Gilgal, (v. 12.) the place where he was made king, (ch. 11. 15.) and where now he would have been confirmed, if he had up-

6roved himself well in this trial of his obedience. .>jt Samuel was informed that Saul had, 1. Set

him up a triumphal arch, or some monument of Ins victory, at Carmel, a city in the mountams of Judali, seeking his own honour more than the honour of God, for he set up this place (or hand, as the word is) for himself: he had more need to have been repent ing of his sin and making his peace with God, than boasting of his \ictory. 2. Tliat he had niaixhed in great state to Gilgai, for that seems to be mtinja-ted in the manner if expression, he is gone about ■Awd fiassed on, and gone donun, with a great deal ( f pomp and parade. There Samuel gave him the meeting.

(1.) Saul makes his boast to Samuel of his obedience, because that was the thing by which he was now to signalize himself; {v. 13.) "■Blessed be thou of the Lord, fur tho i sentest me upon a good errand, in which I have had great success, and I have fierformed the commandment of the I^ord." It is very likely, if his conscience had not flown in his face at this time, and chai'ged him with disobedience, he would not ha\ e been so forward to pro-c.uim nis obedience; for by this he hoped to present Samuel's reproving him. Thus sinners think, by justifying themselves, to escape being judged of the Lord; whereas the only way to do that, is, by judging ourselves. They that boast most of their religion, may justly be suspected of partiality and hypocrisy in it.

(2.) Samuel convicts him by a plain demonstration of his disobedience. " Hast thou performed the commandment of the Lord.'' What means then the bleating of the sheep," v. 14. Saul would needs have it thought that God Almighty was wonderfully beholden to him for the good service he had done; but Samuel shows him that God was so far from being a debtor to him, that he had just cause of action against him, and produces for evidence the bleating of the sheefi and the lowing of the oxtn, which, perhaps, Saul appointed to bring up the rear of his triumph, but Samuel appeals to them as witnesses against him; he need not go far to disprove him. Tlie noise the cattle made, like the rust of the silver, (Jam. 5. 3.) would be a witness against him. Note, It is no new thing for the plausible professions and piotestations of hypocrites to be contradicted and disproved by the most plain and undeniable evidence. Many boast of their obedience to the command of God; but what mean then their indulgence of the flesh, their love of the world, their passion and uncharitableness, and their neglect ot holy duties, which witness against them.*

(3.) Saul insists upon his own justification against this charge, x<. 15. The fact he cannot deny, the sheep and oxen were brought from the Amalekites. But, [1.] It was not his fault, for the fieople spared them; as if they durst have done it without the express orders of Saul, when they knew it was against the express orders of Samuel. "Note, Those that are willing to justify themselves, are commonlv verv forward to condemn others, and to lay the blame upon any rather than take it to themselves. Sin is a brat that nobody cares to have laid at their doors. It is a sorry subterfuge of an impenitent heart that will not confess its guilt, to lay the blame on those that were either tempters, or partners, or only followers in it. [2.] It was with a good intention: " It was to sacrifice to the Lord thy God: he is thy (iod, and thou wilt not be against any thing that is done, as this is, for his honour." This was a false plea, for both Saul and the people designed their own profit in sparing the cattle: but if it had been true, it had been frivolous, for God hates robbery for burnt-offering; God appointed these cattle to be sacrificed to him in the field, and therefore will give to those no thanks that bring them, to be sacrificed at his altar; for he will be served in his own way, and according to the rule he himself has pre-

1. SAMUEL, XV.

scribed. Nor will a good intention justify a bad action.

(4.) Samuel overrules, or rather overlooks, his plea, and proceeds, in God's name, to give judgment against hiin. He premises his authority; what he was about to say was, what the Lord had said to him; {v. 16.) otherw:se he would have been far from passing so severe a censure upon him. Those who cnniplain that their ministers arc too harsh with them, should remember that while they keep to the word of God, tliey are but messengers, and must say as they are bidden; and therefore be willing, as Saul himself here was, that they should say on; he delivers his message faithfully. [1.] He reminds him of the honour God had done him in making him king; {v. 17.) tuhtn he nvus Hide in his own sight, God regarded the lowness of his state, and rewarded the lowliness of his spirit Note, Those that are advanced to honour and wealth, ought often to remember their mean beginnings, that they may never think highly of themselves, but always study to do great things for the God that has advanced them. [2.] He lays before him the plainness of the orders he was to execute, -v. 18, The Lord sent thee on a journey; so easy was the service, and so certain the success, that it vk'as rather to l)e called a journey, than a war; the work was honourable, to destroy the sworn enemies of God and Israel;and had he denied himself, and set aside the consideration of his own profit, so far as to have destroyed all that belonged to Amalek, he would have been no loser by it at last, nor have gone this warfare on his own charges; God would, no doubt, have made it up to him, so that he should have no need of spoil. And therefore, [3.] He shows him how inexcusable he was, in aiming to make a handle of this expedition, and to enrich himself by it; v. 19, " iVherefore then didst thou fly ufion the sfioil, and convert that to thine own use, which was to have been destroyed for God's honour?" See what evil the love of money is the root of; but see what is the sinfulness of sin, and that in it which above any thing else makes it evil in the sight of the Lord: it is disobedience; thou didst not obey the voice of the Lord.

(5.) Saul repeats his vindication of himself, as that which, in defiance of conviction, he resolved to abide bv, v. 20, 21. He denies the charge, v, 20. " Yea, I have obeyed, I have done all I should do;" for he had done all which he thought he needed to do, so much wiser was he in his own eyes than God himself; God bade him kill all, and yet he puts in among the instances of his obedience, tJiat he had brought Agag alive, which he thought was as good as if he had killed him. Thus carnal deceitful heai-ts think to excuse themselves from God's commandments with their own equivalents. He insists upon it, that he has utterly destroyed the Amalekites themselves, wiil.h was the main thing intended: but as to the spoil, he owns it should have been utterly destroyed; so that he knew his Lord's will, and was under no mistake about the command: but he thought that would he wilful waste; the cattle of the Midianites was taken for a prey in Moses's time. Numb. 31. 22, &c. and why not the cattle of the Amalekites now? Better it should be a prey to the Israelites, than to the fowls of the air and the wild beasts; and thei-efore he connived at the people in carrying it away; but ir was tlieir doing, and not his; and besides, it was for sacrifice to the Lord here at Gilgal, whither they were now bringing them. Sec what a hard thing it is to convince the children of disobedience to their sin, and to strip them of their fig-leaves.

(6.) Samuel gives a full answer to his apology, since he did insist upon it, v. 22, 23. He appeals to his own conscience, Has the Lord as great de-

light in sacriflces as in obedience? Though Saul was not a man of any great acquaintance witii leligion, yet he could not but know this; [1.] th.t nothing is so pleasing to God as obedience, no, ni.t sacrifice and offering, and the fat of rams. See hore what we sL.)uld aim at and endeavour in all the exercises of religion, even acceptance with God, that he may delight in what we do. If God he 'A'ell pleased with us and our ser\iceswe are haj/pv', we have gained our point; but otherwise, fo u)tat purpose is it? Isa. 1. 11. Now, here we are plainly told, that humble, sincere, and conscientious ot)edience to the will of God, is more pleasing and acceptable to him than all burnt-offering and sacrifices. A careful conformity to moral precepts recco'mmends us to God more than all ceremonial observances, Mic. 6. 6"8. Hos. 6. 6. Obedience is enjoined by the eternal law of nature, but sacrifice only by a positive law: obedience was the law of innocency, but sacrifice supposes sin come into the world, and is but a feeble attempt to take that away which obedience would have prevented. God is more glorified, and self more denied, by obedience than by sacrifice. It is much easier to bring a bullock or lamb to be burnt upon the altar, than to bring every high thought into obedience to God, and the will subject to his will. Obedience is the glory of angels, Ps. 103. 20. and it will be our's. [2. ] That nothing is so provoking to God as disobedience, setting up our wills in competition with his. This is here called rebellion and stubbornness, and is said to be as bad as witchcraft and idolatry, v. 23. It is as bad to set up other gods, as to live in disobedience to the true God. They that are governed by their own corrupt inclinations, in opposition to the command of God, do, in effect, consult the Terafihint, (as the word here is for idolatry,) or the diviners. It was disobedience that made us all sinners; Rom. 5.19. and this is the malignity of sin, that it is the transgression of the law, and consequently it is enmity to God, Rom. 8. 7. Saul was a king, but if he disobey the command of God, his royal dignity and power will not excuse him from the guilt of rebellion and stubbornness. It is not the rebellion of the people against their prince, but (f a prince against God,that this text speaks of.

Lastly, He reads his doom, in short, *^ Because thou hast rejected the word of the Lord, hast despised it, so the Chaldee, hastmadc nothing of ii, so the Seventy, hast cast off the government of it; therefore he has rejected thee, despised and made nothing of thee, but cast thee oW from being king. He that made thee king has determined to unmake thee again." Those are unfit and unworthy to rule over men, who are not willing that God should rule over them.

24. And Saul said unto Samuel, I have sinned : for 1 have transgrc.-scd the commandment of the Lord, and thy words; because I feared the people, and obeyed their voice. 25. Now, therefore, I pray thee, pardon my sin, and turn again with me, that I may worship the Lord. 26. And Samuel said unto Saul, I will not return with thee: for thou hast rejected the word of the Lo«n, and the Lord liath rejected thee from being king over Israel. 27. And as Samuel turned about to go away, he laid hold upon the skirt of his mantle, and it rent. 28. And Samuel said unto him. The Lord halh rent the kingdom of Israel from thee this day, and haih

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293

given it to a neiglibour of thine, that is better than thou. 29. And also the Strength i){ Israel will not lie, nor repent: for he is not a man, that he should repent. 30. Then he said, J have sinned ; i/et honour me now, 1 pray thee, before tlie elders of my people, and before Israel, and turn again with me, tliat 1 may worship the Lord thy God. 31. So Samuel turned again after Saul: and Saul worshipped the Lord.

Saul is at length brought to put himself into the dress of a penitent; but it is too evident, that he only acts the part of a penitent, and is not one indeed. Observe,

1. How poorly he expresses his repentance. It was with much ado that he was made sensible of his fault, and not till he was threatened with being deposed; that touched him in a tender part, then he began to relent, and not till then; when Samuel told him he was rejected from being king, then he said, / /lave sinned, v. 24. His confession was not free nor ingenuous, but extorted by the rack, and forced from him.

We observe here, several bad signs of the hypocrisy of his repentance, and that it came short even of Ahab's.

1. He made his application to Samuel only, and seemed most solicitous to stand right in his opinion, and to gain his favour. He makes a little god of him, only to preserve his reputation with the people, because they all knew Samuel to be a prophet, and the man that had been the instrument of his preferment. Thinking it would please Samuel, and be a sort of bribe to him, he puts it into his confession, / have transgressed the co?nfnand?nents of the Lord, and thy word; as if he had been in God's stead, v. 24. David, though convinced by the ministry of Nathan, yet in his confession, has his eye to God alone, not to Nathan; (Ps. 51. 4.) Against thee, thee only, have I sinned: but Saul, ig-norantly enough, confesses his sin as a transgression of Samuel's word; whereas his word was no other than a declaration of the commandment of the Lord. He also applies to Samuel for forgiveness. {v. 25.) If tray thee, pardon my sin; as if any could forgive sin but God only. Those wretchedly deceive themselves, who when they are fallen into scandalous sin, think it enough to make their peace with the church and their ministers, by the show and plausible profession of repentance, without taking care to make their peace with God by the sincerity of it. The most charitable construction we can put upon this of Saul here, is, to suppose tliat he looked upon Samuel as a sort of mediator between him and God, and intended an address to God in his application to him: however it was very weak.

2. He excused his fault even in the confession of it, and that is never the fashion of a true penitent; {y. 24.) " 1 did it, because I feared the fieofxle, and obeyed their voice." We have reason enough to think that it was purely his own doing, and not the people's; however, if they were forward to do it, it is plain, by what we have read before, that he knew how to keep up his authority amongthem, and did not stand in awe of them. So that the excuse was false and frivolous; whatever he pretended, he did not really fear the people: but it is common for sinners, in excusing their faults, to plead the thoughts and workings of their own minds, because those are things, which, how groundless soever, no man

can disprove; but they forget that God searcheth the heart.

3. All his care was to save his credit, and preserve his interest in the people, lest they should revolt from him, or at least despise him; therefore he courts Samuel with so much earnestness (y. 25.) to turn again with him, and assist in a public thanksgiving for the victory: very importunate he was in this matter, when he laid hold on the skirts of his mantle to detain hi(n; {v. 27.) not that he cared for Samuel, but he feared if Samuel forsook him, the people would do so too. Many seem zealously affected to good ministers and good people, only for the sake of their own interest and reputation, while in heart they hate them. But his expression was very gross when he said, (v. 30.) I have sinned, yet honour me, 1 pray thee, before my people. Is this the language of a penitent.'' No, but the contrary; " I have sinned, shame me now, for to me belongs shame, and no man can loathe me so much as I loathe myself." Yet how often do we meet with the copies of this hypocrisy of Saul! It is very common for those who are con\ inced of sin, to show themselves very solicitous to be honoured before the people. Whereas he that has lost the honour of an innocent, can pretend to no other than that of a penitent, and it is the honour of a penitent to take shame to himself.

II. Hqw little he got by these thin shows of repentance. What point did he gain by them."*

1. Samuel repeated the sentence passed upon him, so far was he from giving him any hopes of the i-epeal of it, v. 26. the same with x-. "23. He that covers his sins, shall never prosper, Prov. 28. 13. Samuel refused to turn back with him, but turned about to go away, v. 27. As the thing appeared to him upon the first view, he thought it altogether unfit for him so far to countenance one whom God had rejected, as to join with him in giving thanks to God for a victory, which he was made to ser\ e i-a-ther Saul's covetousness than God's glory. Yet afterward he did turn again with him, {x>. 31.) uprn further thoughts, and, probably, by divine direction, either to prevent a mutiny among the people, or perhaps, not to do honour to Saul, (for though Saul worshipped the Lord, (y. 31.) it is not said Samuel presided in that worsliip,) but to do justice on Agag, V. 32.

2. He illustrated the sentence by a sign, which Saul himself, by his rudeness, gave occasion for. When Samuel was turning from him, he tore his clothes to detain him, {v. 27.) so loath was he to part with the prophet: out Samuel put a const; uc-tion upon this accident, which none but a prophet could do; he made it to signify the rending of the kingdom from him; (x". 28.) and that, hkethis, was his own doing. " He hath rent it from thee, and given it to a neighbour better than thou," namely, to David, who afterward, upon an occasion, cut off the skirt of Saul's robe, {ch. 24. 4.) upon which Saul said, {y. 20.) I know that thou shalt surely be king: perhaps remembering this sign, the tearing of the skirt of Samuel's mantle.

3. He ratified it by a solemn declaration of its being irreversible: v. 29, The Strength of Israel will not lie: The Eternity, or Victory of Israel, so some read it: The Holy One, so the Arabic: The most noble One, so the Syriac: the triumphant King of Israel, so Bishop Patrick: *' He is determined to depose thee, and he will not change his purpose: He is not a man, that he should repent." Men are fickle and alter their minds, feeble and cannot effect their purposes; something happens which they could not foresee, by which their measures are broken; but with God it is not so. God has sometimes repented of the evil which he thought to have done, upon the sinner's repenting; but here repentance

I. SAMUEL, XVI.

was hidden from Saul, and therefore hidden from (ioti's eyes.

32. Then said Samuel, Brkig you hither to me Agag the king of the Amalekites: and Agag came unto him dehcately. And Agag said, Surely the bitterness of death is past. 33. And Samuel said, As thy sword hath made women childless, so shall thy mother be childless among women. And Samuel hewed Agag in pieces before the Lord in Gilgal. 34. Then Samuel went to llamah ; and Saul went up to his house to Gibeah of Saul. 35. And Samuel came no more to see Saul until the day of his death: nevertheless Samuel mourned for Saul: and the Loiin repented that he had made Saul king over Israel.

Samuel, as a prophet, is here set over kings, Jer. 1. 10.

I. He destroys king Agag, doubtless, by such special direction from heaven, as none now can pretend to. He heived A^a'^ in pieces: some think he only ordered it to be done; or, perhaps he did it with his own hands,-as a sacrifice to God's injured justice; v. S3, and sacrifices used to be cut in pieces. Now observe in this,

1. How Agag's ])resent vain hopes were frustrated. He came delicately, in a stately manner, to show that he was a king, and therefore to be treated with respect; or, in a soft effeminate manner, as one never used to hardship, that could not set the sole of his foot to the ground for tenderness and delicacy, Deut. 28. 56. to move compassion: and he said, " Surely, now that the heat of the battle is over, the bitterness of death is fiast," v. 32. Having escaped the sword of Saul, that man of war, he thought he was in no danger from Samuel, an old prophet, a man of peace. Note, (1.) There is bitterness in death, it is terrible to nature. Surely death is hitter, so divers versions read those words of Agag; as the Seventy read the former clause. He came trembling: death will dismay the stoutest heart. (2.) Many think the bitterness of death is past, when it is not so; they put that evil day far from them, which is ^'ery nea?'. True believers may, through grace, say this, upon good grounds, though death be not past, the bitterness of it is, O death, ivhere is thy sting!

2. How his former wicked practices were now punished. Samuel calls him to account, not only for the sins of his ancestors, but his own sins. Thy sivord hath made women childless, xk 33. He trod in the steps of his ancestor's cnielty, and those under him, it is likely, did the same; justly therefore is all the rigliteous blond shod by Amalek, required of this generation, Matth. 23. 36. Agag, that was delicate and luxurious himself, was cruel and barbarous to others: we commonly see that those who are indulgent of their appetites, are not less indul-g;ent of their passions. But blood will be reckoned for; even kings must account to the King of kings for the guiltless blood they shed, or c luse to be shed. It was that crime of king Manasseh, which the Lord wduld not pardon, 2 Kings 24. A. See Re-. 13. 10.

II. He deserts king Saul; takes leave of him, v. 34. and never came any more to see hiin, v. 35. to advise or assist him in any cX his affaii-s, because Saul did not desire his company, nor would he be advised by him. He looked upon him as injected of God, and therefore he forsook him: though he

might sometimes see him accidentally, as ch. 19. 2t yet he never came to see him cut Vf kindness oi respect. Yet he mourned for Saul, thinking it a very lamentable thing, that a man who stood so fail for great things, should ruin hmiself so fo.Jishlj. He mourned tor the bad state of the cc:untry,"to which Saul was 1 kcly to h ivebeen so great a blessing, but now would prove a curse and a plagu<* He mourned for his everlasting state, having no hopes of bringing him to repentance: when he wept for hmi, it is likely he made supplication, but the Lord hid repented that he had made Saul ling, and resolved to undo that work of liis, so that Samuel's prayers prevailed not for him. Observe, We must mourn for the rejection of sinners, 1. Thcugli we withdraw from them, and dare not converse fami liarly with them. Thus the prophet determines to leave his people and go from them, and yet to ivee/i day and night for them, Jer. 9. 1, 2. 2. Though they do not n.ourn for themselves. Saul seems unconcerned at the tokens of God's displeasure which he lay under, and yet Samuel mourns day and night for him. Jerusalem was secure when Christ wept over it.

CHAP. XVL

At this chapter begins the story of David, one that makes as great a figure in the sacred story, as almost any of the worthies of the Old Testament; one that both with his sword and with his pen served the honour of God and the interests of Israel, as much as most ever did, and was as illustrious a type of Christ. Here, I. Samuel is appointed and commissioned to anoint a king among the sons of Jesse at Beth-lehem, v. 1 .. 5. II. All his elder sons are passed by, and David the youngest is pitched upon and anointed, v. 6 .. 13. III. Saul growing melancholy, David is pitched upon to relieve him by music, V. 14. .23. Thus small are the beginnings of that great man.

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

Samuel was reared to his own house in Ramah, with a resi lutinn not to appear any more in ])ub]ic business, but to addict himself wholly to the instructing and trainine; u]) the sons of the pro])h.cts, o\ er whom he presided, as we find, ch. 19. 20. He pro mised himself more satisfaction in yomig pn phcts than in yc ung princes; and we do not find that, to his dying day, God called him out to any public ;c-tion relating to the state, but only here to anoint David.

I. SAMUEL, XVI.

295

I. God reproves him for continuing so long to mourn for the rejection of Saul. He does not blame him for mourning on that occasion, but for exceeding in his soirow, Ho%o lont^- wilt thou mourri for Saul? V. 1. We do not find that he mourned at all for the setting aside of his own family, and the de-I)osing of his own sons; but for the I'ejecting of Saul and his seed he mourns without measure, for the former was done by the people's foolish discontent, this by the righteous wrath of God. Yet he must find time to recover himself, and not go mourning to liis grave. 1. Because God has rejected him, and he ought to acquiesce in the divine justice, and forget his affection to Saul; if God will be glorified in his ruin, Samuel ought to be satisfied. Besides, to what purpose should he weep? The decree is gone forth, and all his prayers and tears cannot prevail for the reversing of it, 2 Sam. 12. 22, 23. 2. Because Israel shall be no loser b)[ i-t, and Samuel must prefer the public welfare l^efore his own private affection to his friend. " Mourn not for Saul, for I have firovided me a king. The people provided tliem a king and he proved bad, now I will provide me one, a man after my own heart." See Ps. 89. 20. Acts 13. 22. " If Saul be rejected, yet Israel shall not be as sheep having no shefiherd; I have another in store for them, let thy joy of him swallow up thy grief for the rejected prince."

II. He sends him to Beth-lehem, to anoint one of the sons of Jesse, a person, probably, not unknown to Samuel. Fill thine horn with oil. Saul was anointed with a glass vial of oil, scanty and brittle, David with a horn of oil, which was more plentiful and durable; hence we read of a horn of salvation in the house of liis servant David, Luke 1. 69.

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

IV. God orders him to cover his design with a sacrifice. Say, I am come to sacrifice; and it was true he did, and it was proper that he should, when he came to anoint a king, ch. 11. 15. As a prophet, he might sacrifice when and where God appointed him; and it was not at all inconsistent with the laws of truth, to say, he came to sacrifice, when really he did so, though he had also a further end, which he thought fit to conceal. Let him giNe notice of a sacrifice^ and invite Jesse (who, it is probable, was the principal man of the city) and his family to come to the feast upon the sacrifice; and, says God, I will show thee what thou shall do. Those that go about God's work in God's way, shall be directed step by step, wherever they are at a loss, to do it in the best manner.

V. Samuel went accordingly to Beth-lehem, not in pomp, or with any retinue, only a servant to lead the heifer, which he was to sacrifice; yet the elders of Beth-lehem trembled at Im coming, fearing it was an indication of God's displeasure against them, and that he came to denounce judgment for the iniquities of the place; guilt causes fear. Yet indeed it becomes us to stand in awe of God's messengers, and to tremble at his word: or, thev feared it might be an occasion oi Saul's d.spleasure against thein, fwr,

probably, they knew how much he was exasperated at Samuel, and feared he would pick a quarrci with them for entertaining him. They asked him, " Contest thou fieaceably? Art thcu in peace thyself i.nd not Hying fi-cm Saul? Art thcu at peace with us, and not come witli any message of wrath?" We should all covet earnestly to stand upon good terms with God's prophets, and dread having the word of God, or their pravers, against us. When the Son of David was born King of the Jews, all Jerusalem was troubled, Matth. 2. 3. Samuel kept at home, and it was a strange thing to see him so far from his own house; they therefore concluded it must needs be some extraordinary occasion that brought him, and feared the worst tiil he satisfied them; {x>. 5.) '^ Ico7nepeaceably, for I come to sacrifice, not with a message of wrath against you, but with the methods of peace and reconciliation; and therefore you may bid me welcome, and need not fear my coming; therefore sanctify yourselves, and prepare to join with me in the sacr'fice, that you may have the benefit of it." Note, Before solemn ordinances there must be a S! lenin preparation. When we are to offer spiritual sacrifices, it concerns us, by sequestering ourselves from the world, and renewing the dedication of ourselves to God, to sanctify ourselves. When our Loid Jesus came into the world, though men had reason enough to tremble, fearing that his errand was to condemn the world, yet he gave full assurance that he came peaceably, for he came to sacrifice, and he brought his offering along with him_; a body hast thou fire-pared me; let us sanctify ourselves, that we may have an interest in his sacrifice." Samuel said, "I come peaceably, f' r I come to sacrifice." Note, Those that come to sacrifice, should come peaceably; religious exercises must not be performed tu-multuously.

VI. He had a particular regard to Jesse and his sons, for with them his private business lay, with which, it is likely, he acquainted Jesse at his first coming, and took up his lodging at his house. He spoke to all the elders to sanctify themselves, but he sanctified Jesse, arid his sons, by praying with them and instructing them. Perhaps he had acquaintance with them before, and it appears, ch. 20. 29. (where we read of the sacrifices that family had,) that it was a devout religious family. Samuel as-' sisted them in their family preparations for the public sacrifice, and, it is probable, chose out David, and anointed him, at the family solemnities, before the sacrifice was offered, or the holy feast solemnized. Perhaps he offered private sacrifices, like Job, according to the number of them all, (Job 1. 5.) and under colour of that, called for them all to appear before him. When signal blessings are coming into a family, they ought to sanctify themselves.

6. And it came to pass, when they were come, that he looked on Eliab, and said, Sm-ely the Lord's anointed is before him. 7. But the Lord said unto Samuel, Look not on his coimtenance, or on the heiijht of his stature; because I have refused him: for the LORD seeth not as man seeth ; for man looketh on the outward appearance, but the Lord looketh on the heart. 8. Tlien Jesse called Abinadab,and made him pass before Samuel. And he said. Neither hath the LnuD chosen this. 9. Then .Tesse made Shammali to pass by. And he snid. Neither hath the Lord chosen this. 10. x^gain, Jesse made seven of his sons to pass

I. SAMUEL, XVI.

before Samuel. And Samuel said unto Jesse, The Lord hath not chosen these. 11. And Samuel said unto Jesse, Are here all thy children ? And he said, There re-maineth yc-t the youngest, and,.behold, he keepeth liie, sheep. And Samuel said unto Jesse, Send and fetch him: for we will not sit down till he come Jiither. 12. And he sent and brought him in. Now he 7cas ruddy, and withal of a beautiful countenance, and goodly to look to. And the Lord said. Arise, anoint him: for this is he. 13. Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the Lord came upon David from that day forward. So Samuel rose up, and went to Ramah.

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

I. How all the elder sons were passed by, who stood fairest for the preferment. Eliab, the eldest, was privately presented first to Samuel, probably none being present but Jesse only, and Samuel thought he must needs be the man; (i-. 6.) Surely this is the Lord's anointed. The prophets themselves, when they spake from under the di\ine direction, were as liable to mistake as other men; as Nathan, 2 Sam. 7. 3. But God rectified the prophet's mistake, by a secret whisper to his mind, (v. 7.) Look not on his countenance. It was strange that Samuel, who had been so wretchedly disappointed in Saul, whose countenance and stature recommended him as much as ;my man's could, should be so forward to judge of a man by that rule. When God would please the people with a king, he chose a proper man, but when he would have one after his own heart, he should not be chosen by the outside; men judge by the sight of the eyes, but God does not: (Isa. 11. 3.) The Lord looks on the heart; that is, 1. He knows it. We can tell how men /os/r, but he can tell wliat they are. Man looks on the eyes, so the original word is, and is pleased with the liveliness and sprightliness that appear in them; but God looks on the heart, and sees the thoughts and intents of that. 2. He judges of men by it. The good disposition of the heart, tlie holiness and goodness of that, recommend us to God, and are in his sight of great firice, (1 Pet. 3. 4.) not the majesty of the look, or the strength and stature of the body; let us reckon that to be true beauty wliicli is within, and judge of men, as far as we are capable, by their minds, not their mien.

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

II. How David at length was pitched upon. He was the youngest of all the sons of Jesse; his name

signifies beloved, tor he was a type of the beloved Son. Observe,

1. How he was now employed. He was in the fields, keeping the sheep, {v. 11.) and was left there, though there was a sacrifice and a feast at his father's house. The voungest are commonly the fondlings of the family," but, it shculd seem, Da\ id was least set by of jiU'thc sons of Jesse; eill^er they did not discern, or did n-1 duly value, the excellent spirit he was of. Many a great genius lies buried in obscurity and contempt; ; nd Gcd < ftcn exalts those whom men despise, and gives abinidant honour to that part nvhich lacked. The son rf D;;vid was he whom men despised, the i^Umc nvhich the builders refused, and yet has a name above every name. David was taken from follonving the ewes, to feed Jacob, (Ps. 78. 71.) as Mcses frnui keeping the flock of Jethro: ;m instance of his hmnility and industry, both which Gcd delights to put honour upon. We should think a military life, but God saw a pastoral life, (which gives ad-i'ant.iue for contemplation and communion with heaven,) the best preparative for kingly power, at least for those graces of the Spirit, which are necessary to the due discharge of that trust which attends it.' David was keeping sheep, though it was a time of sacrifice; for there is mercy that takes place of sacrifice.

2. How earnest Sanuiel was to have him sent for. " IVe will not sit down to meat," (perhaps it was not the feast upon the sacrifice, but a commcn meal,) '* till he come hither; for if all the rest be rejected, this must be he." He that was designed not to sit at table at all, is now stayed for as tlie principal guest. If God will exalt them of low degree, who can hinder.''

3. What appearance he made when he did come. No notice is taken of his clothing; no doubt that was according to his employment, mean and coarse, as shepherds' coats commonly ;n-e, and he did not change his clothes as Joseph did; (Gen. 41. 14.) but he had a very honest lock, not stately, as S.iul's, but sweet and lovely..^/^e was ruddy, of a beautiful countenance, and goodly to look to, (t. 12.) that is, he had a clear complexion, a good eye, and a lo\ely face; the features extraordinary, and something in his looks that was very charming. Though he was so far from using any art to help his beauty, that his employment exposed it to the sun and wind, yet nature kept its own, and, by the sv/cetncss of his aspect, ga\e manifest indications of :ai amiable temper and disposition of mind. Perhaps his modest blush, when he vvas brought before Samuel, and received by him with surprising respect, made him look much the handsomer.

4. The anointing of him. The Lord told Samuel in his car, (as he had done, ch. P. 15.) that this was he whom he must anoint, v. 12. Samuel objects not to the meanness of his educ:.tic.n, his youth, rr the little respect he had in his own family, hvX, in obedience to the divine command, tQok liis hoi-n of oil, and anointed him, (v. 13.) signifying thereby, (1.) A divine designation to the government, after the death of Saul, of wliich hereby he gave liim a full assurance. Not that he was at present invested with the royal power, l)ut it was entailed upon him, to come to him in due time. (2.) A divine communication of gifts and graces, to fit him for th'" government, and to make him a type of him who was to be the Messiah, the anointed One, who received the spirit, not by measure, but without measure. He is said to be anointed in the midst of hia brethren, who yet, possibly, did not understand it as a designation to the go\ernment, and therefore did not envy David, as Joseph's brethren did him; because they saw no further marks of dignity put upon him, no, not so much as a coat of diveis colours. But Bishop Patrick reads it, He anointed him from the

1. SAMUEL, XVI.

297

midst of his bretnren, that is, he singled him out from the rest, and privately anointed him, but with a charge to keep his own counsel, and not to let his own brethren know it, as by what we find {ch. 17. 28.) it should seem, Eliab did not. It is computed that David was now about twenty years old; if so, his troubles by Saul lasted ten years, for he was thii-ty years old wlien Saul died. Dr. Lightfoot reckons him to be about twenty-five, and that his troubles lasted but five years.

5. The happy effects of this anointing, the Sfxiril of the Lord lame ufion David from that day forward, V. 13. The anointing him was not an empty ceremony, but a divine power went along with that instituted sign, and he found himself inwardly advanced in wisdom and courage, and concern for the public, with all the qualifications of a prince, though not at all advanced in his outward circumstances. This would abundantly satisfy him that his election was of God. The best evidence of our being predestinated to the kingdom of glory, is, our being sealed with the Spirit of promise, and our experience of a work of grace in our hearts. Some think that his coui-age, by which he slew the lion and the bear, and his extraordinary skill in music, were the effects and evidences of the Spirit's coming upon him. However, this made him the sweet psalmist of Israel, 2 Samuel, 23. 1. Samuel, having done this, went to Ramah in safety, and we never read of him again but once, {ch. 19. 18.) till we read of his death; now he retired to die in peace, since his eyes had seen the salvation, even the sceptre brought into the tribe of Judah.

14. But the Sjjirit of the T,otid departed from Saul, and an evil spirit i.oui the Lord troubled him. 15. And Saul's servants said unto him. Behold now, an evil spirit from God troubleth thee. 16. Let our lord now command thy servants, which are before thee, to seek out a man who is a cunning player on a harp : and it shall come to pass, when the evil spirit from God is upon thee, that he shall play with his hand, and thou shalt be well. 17. And Saul said unto his servants. Provide me now a man that can play well, and bring him to me. 18. Then answered one of the servants, and said. Behold, I have seen a son of Jesse the Beth-lehemite, that is cunning in playing, and a mighty valiant man, and a man of war, and prudent in matters, and a comely person, and the Lord is with him. 19. Wherefore Saul sent messengers unto Jesse, and said, Send me David thy son, which is with the sheep. 20. And Jesse took an ass laden with bread, and a bottle of wine, and a kid, and sent them by David his son unto Saul. 21. And David came to Saul, and stood before him: and he loved him greatly ; and he became his armour-bearer. 22. And Saul sent to Jesse, saying. Let David, I pray thee, stand^ before me; for he hath found favour in my sight. 23. And it came to pass, when the evil spirit from God was upon Saul, that David took a harp, and plaved with his hand: so Saul was refresh-

VoL. II.—2 P

ed, and was well, and the evil spirit departed from him.

We have here Saul falling, and David rising.

I. Here is Saul made a terror to himself; (y. 14.) The Sfiirit of the Lord departed from him. He having forsaken God and his duty, God, in a way of righteous judgment, withdrew from him those assistances of the good Spirit with which he was directed, animated, and encouraged in his government and wars. He lost all his good qualities. This was the effect of his rejecting God, and an evidence of his being rejected by him. Now God took his mercy from Saul, (as it is expressed, 2 Sam. 7. 15.) for when the Spirit of the Lord departs from us, all good goes. W hen men grieve and quencli the Spirit, by wilful sin, he departs, and will not always strive. The consequence of this was, that an evil sfiirit from God troubled him. They that drive the good Spirit away from them, do of course become a prey to the evil spirit. If God and his grace do not rule us, sin and Satan will ha\ e possession of us. The Devil, by the di\ ine permission, troubled and terrified Saul, by means of the corrupt humours of his body, and passions of his mind. He grew fretful, and' peevish, and discontented; timorous and suspicious, ever and anon starting and trembling; he was sometimes, says Josephus, as if he had been choked or strangled, ;ind a perfect demoniac by fits. This made him unfit for business, precipitate in his counsels, the contempt of his enemies, and a burthen to L.ll about him.

II. Here is David made a physician to Saul, and by that means brought to court; a physician that helped him against the worst of diseases, when none else could. David was newly anointed privately to the kingdom; it would be of use to him to go to court, and see the world: it is here brought about for him, without any contri\ ance of his own or his friends. Note, Those whom God designs for any ser\ ice, his providence shall concur with his grace to prepare and qualify them for it.

Saul is distempered; his servants have the honesty and courage to tell him what his distemper was; (t. 15.) jin evil spirit, not by chance, h\\\. from God, and his providence, troublefh thee. Now,

1. The means they all advise him to for his relief, was, music; {v. i6.) " Let us have a cunning player on the Aar/? to attend thee." How much better friends had they been to him, if they had advised him, since the e\il spirit was from the Lord, to give all diligence to make his peace with God by true repentance, to send for S:imuel to pray with him, and to intercede with God for him; then might he not only have had some present rel ef, but the good spirit would have returned to him. But their project is to make him merry, and so cure him. Many whose consciences are convinced and startled, are for ever ruined by such methods as these, which drown all care of the soul in the delights of sense. Yet Saul's servants did not amiss to send for music, as a help to cheer up the spirits, if they had but withal sent for a prophet to give him good counsel. And (as Bishop Hall observes) it was well they did not send for a witch or diviner, by his enchantments to cast out the evil spirit, which has been the abominable wicked practice of some that have worn the christian name, who consult the Devil in their distresses, and make hell their refuge. It will be no less than a miracle of divine grace, if those who thus agree with Satan, ever break off from him again.

2. One of his senants recommended David to him, as a fit person to be employed in the use of these means, little imagining that he was the man whom Samuel meant, when he told Saul, a neighbour of his, better than he, should have the king-

1. SAMUEL, XVII.

dom, ch. 15. 28. It is a veiy high charactei* which this servant of Saul here gives of David, {y. 18.) that he was not only fit for his purpose as a comely person, and cunning in playing, but a man of courage and conduct, a mighty valiant man, and prudent i 1 matters, fit to be further preferred, and (which crowned his character) the Lord istvith him. By this it appears, that though David, after he was anointed, returned to his country-business, and there remained on his head no marks of the oil, so careful was he to keep that secret, yet the workings of the Spir.t signified by the oil, ccu'.d not be hid, but made him shine in obscur.ty, so that all his neighbours observed with wondei- the great improvements of his mind on a sudden. David, even in his shepherd's garb, is beome an oracle, a champion, and eveiy thing that is great. His fame reached the court soon, for S.iu! was infjuisitive after such young men, ch. 14. 52. When the Spirit of God comes upon a man, lie will make his face to shine.

3. David is heieupon sent for to court. And it seems,

(1.) His father was very willing to part with him, sent liim very readily, and a present with him to Saul; {t.1. 20.) the present was, according to the usage of those times, bread and wine, (compare ch. 10. 3, 4.) therefore acceptable, because expressix e of tiie homage and allegiance of him that sent it. Probably, Jesse, who knew what his son David was designed for, was aware that Proxidence was herein fitting him for it, and therefore he would not force Providence by sending him to court uncalled, yet he followed Pro\'idence very cheerfully, when he saw it plainly putting him in the way of prefeiinent. Some suggest, that when Jesse received that message, Send me David thy so7i, he began to be afraid that Saul had got s uiie intimation of his being anointed, and sent for him to do him a mischief, and therefore Jesse sent a pi-esent to pacify him; but it is proba!)le, that the person, whoever he was, that brought the mess.ige, g.ive him an account on what design he was sent for.

(2.) Saul became very kind to him, {v. 21.) loved him greenly, and designed to jyiake him his armour bearer, and (contrary to the manner of the king, ch. 8. 11.) asked liis f ither's leave to keep him in his ser\ i e, {v. 22.) Let David, I firay thee, stand before me. And go(-d reason he had to respect him, for he did him a great deal of ser\ ice with his music, V. 23. His instrumental music with his harp is the only kind mentioned, but it should seem by the account J;)sephus gives of it, that he added vocal music to it, and sung liymns, prob ibly divine hymns, songs of jjraise, to his harp. David's music was Saul's physic. [1.] Music lias t natural tendency to compose and exhilarate the mind, when it is disturbed and saddened. Elisha used it for the calming of his spirits, 2 Kings 3. 15. On some it has a greater influence and effect than on others, and, probably, Saul was one of those. Not that it charmed the evil spirit, but it made his spirit sedate, and allayed those tumults of the animal spirits, by which the Devil hud advantage against him. The beams of the sun (it is the learned Bochart's comparison) cannot be cut with a sword, quenched with water, or blown out with wind, but, by closing the window-shutters, they may be kept out of the chamber. Music cannot work upon the Devil, but it may shut up the passages by which he had access to the mind. [2.] David's music was extraordinaiy, and in mercy to him, that he might gain a reputation at court, as one that had the Lord with him. God made his perfoi-mance in music more successful, in this case, than that of others would have been. Saul found, feven after he had conceived an enmity to David, that no one else could do him the same service, {ch. 19. 9, 10.) which was a great aggravation of his

outrage against him. It is pity that music, which may be so serviceable to the good temper of the mind, should ever be abused by any to tlie support of vanity and luxury, and made an occ ision < f drawing the heait away from (icd and serious things: if that be to any the effect of it, it drives away the good Spirit, not the evil Spirit.

CHAP. XVII.

David is the man whom Goifnow delights to honour, for he is a man after his own heart. We read in the foregoing chapter, how, after he was anointed, Providence made him famous in the court; we read in this chapter, how Providence made iiim much more famous in the camp, and, by both, not only marked him for a great man, but fitted him for the throne to uhich he was designated. In the court he was only Saul's physician, but in the camp, Israel's champion, there he fairly fouglit, and beat Goliath of Oath. In the story observe, I. What a figure Goliath made, and how daringly he challenged the armies of Israel, v. 1..11. II. What a mean figure David made, when Providence brought him to the army, v. 1'2..30. III. The unparalleled bravery wherewith David undertook to encounter this Philistine, v. 31..39. IV. The pious resolution with which he attacked him, v. 40..47. V. The glorious victory he obtained over him with a sling and a stone, and the advantage which the Israelites thereby gained against the Philistines, v. 48. . o4. VI. The great notice which was hereupon taken of David at court, V. 55 .. 58.

1. l^rOW the Philistines gathered together -i.^ their armies to battle, and uere gathered together at Shochoh, which belongeth to Judah, and pitched between Shochoh and Azekah, in Ephesdammim. 2. And Saul and the men of Israel were gathered together, and pitched by the valley of Elah, and set the battle in array against tiie Philistines 3. And the Philistines stood on a mountain on the one side, and Israel stood on a mountain on the other side: and there was a valley between them. 4. And there went out a champion out of the camp of tiie Philistines, named Goliath, of Gath, whose height was six cubits and a span. 5. And he had a helmet of brass upon his head, and he was armed with a coat of mail; and the weight of the coat ivas five thousand shekels of brass. 6. And he had greaves of brass upon his legs, and a target of brass between his shoulders. 7. And the staff of his spear ivas like a weaver's beam, and his spear's head weighed six hundred shekels of iron : and one bearing a shield went before him. 8. And lie stood and cried unto the armies of Israel, and said unto them, Why are ye come out to set your battle in array ? Am not I a Philistine, and you servants to Saul ? choose you a man for you, and let him come down to me. 9. If he be able to fight with me, and to kill me, then will we be your servants: but if I prevail against him, and kill him, then shall ye be our servants, and serve us. 10. And the f*hilist'ne said, I defy the armies of Israel this day : give me a man, that we may fight together. 11. When Saul and all Israel heard those words of the

I. SAMUEL, XVII.

^99

Philistine, they were dismayed, and greatly afraid.

It was not long ago that the Philistines were soundly beaten, and put to the worse, before Israel, and would have been totally routed, if Saul's rashness had not prevented; but here we have them making head again. Observe,

I. H',:)\v tl'ey dijied Israel vjith thdr armies, v. 1. They made a'descent upon the Israelites' country, and possessed themseh es, as it should seem, of some part of it, for they encamped in a place which be-longeth to Judah.' Israel's ground liad never been footing for Pliilistine armies, if Israel had been faithful to their Ciod. The Philistines (it is probable) liad heard that Sanmel had fallen out with Saul, and forsaken him, and no longer assisted and advised him, and that Saul was grown melancholy, and unfit for business, and this encouraged them to make this attempt for the retrieving of the credit they had lately lost. The enemies of the church are watchful to take all advantages, and they never have greater advantages, than when her protectors ha\e provoked God's Spirit and prophets to leave them. Saul mustered his forces, and faced them, v. 2, 3. And here we must take notice, 1. That e^il spirit, for the present, had left Saul, ch. 16. 23. David's harp having gi\ en him some relief, perhaps, the alarms and affairs of the war prevented the return of the distemper. Business is a good antidote against melancholy. Let the mind ha\ e something without to fasten on, and employ itself about, and it will be less in danger of preying upon itself. God, in mercy to Israel, suspended the judgment f r a while; for how distracted must the affairs of the public have been, if, at this juncture, the prince had been distracted? 2. That David, for the present, was returned to Beth-lehem, and had left tlie court, V. 15. When Saul had no further occasion to use him for the relief of his distemper, though, being anointed, he had a very good private reason, and, having a grant of the place of S uil's armour-bearer, he had a \ ery plausible pretence to ha\ e continued his attendance, us a retainer to the court, yet he went home to Beth-lehem, and returned to keep his father's sheep; this was a rare instance, in a young man that stood so fair for preferment, of humility, and affection to his parents. He knew better than most do, how to come d nvn again after he had begun to rise, and strangely preferred the retirements of a pastoral life before all the pleasures and gaieties of the court. None more fit for honour than he, nor that deserved it better, and yet none more dead to it.

II. How they defied Israel with their champion Goliath, whom they were almost as proud of, as he was of himself, hoping by him to recover their reputation and dominion. Perhaps the army of the Israelites was superior in number and strength to that of the Philistines, which made the Philistines decline a battle, and stand at bay with them, desiring rather to put the issue upon a single combat, in vhich, having such a champion, they hoped to gain

the victory. Now concerning this champion, observe,

1. His prodigious size. He was of the sons of Anak, who at Gath kept their ground in Joshua's time, (Josh. 11. 22.) and kept up a race of giants there, of which Goliath was one, and, it is probable, one of the largest. He was in height six cubits and a sfian, V. 4. The learned bishop Cumberland has made it out, that the scripture cubit was above twenty-one inches, (above three inches more than our half-yard,) ;md a span was half a cubit, by which computation, Goliath wanted but eight inches of four yards in height, eleven feet and four inch-

es. A monstrous stature, and which mc:de him \ery fornrdable, especially if he had strength and spirit pri portionable. .

2. His armour; art, as well as nature, made him terrible. He was weU furnished with defensi\e armour, xk 5, 6. A helmet of brass on /lis head, a coat of mail, made of brass plates laid o\ er one another, like the scales of a fish; and because his legs would lie most wiLhin the reach of an ordinary man, he wore brass boots, and a large corselet of brass about h's neck. ' The cont is said to weigh fi\e thousand shekels, and a shekel was half an ounce avoirdupois. A \ast weight for a man to carry, all the other parts f:f his aimour being proportionable. But some think it should be translated, not the -iveifrht of tlie coat, but the value of it, was five thousand sheckels; so much it cost. His offen-si\ e weapons were extraordinary, of which the spear only is here described, v. 7. It was like a weaver's beam; his arm could manage that, which an ordinary man could scarcely he:ive. His shield only, which was the lightest of idl his accoutrements, was carried before him by his esquire, probably, for state; for he that was clad in brass, little needed a shield.

3. His challenge. The Philistines having chosen him for their champ'on, to save themselves from the hazard of a battle, he here throws down the gauntlet, and bids defiance to the armies (;f Israel, 7'. 8 • • 10. He came into the valley that lay between the camps, and his voice, probably, being as much stronger than (ther peojile's as his arm was, he cried so as to make them all hear hin^ Give me a ma?!, that nve man Jight together. He loc<ks upon him-se'f witli admiratifin, because he was so much taller and strongei- than all about him; his heart (says Bishop Hall) nothing but a lump of prcud flesh. He looks upon Israel with disdain, because they had none among them of such a monstrous bulk, and defies them to find a m n among them, bold enough to enter the lists with him. (1.) He upbraids ihem with their folly in drawing an army together, " Why are ve come to set the battle in array? How dare you "oppose the mighty Philistines?" Or, " \^■hy should the two armies engage, wlien the controversy may be sooner decided, with only the expense of one life, and the hazard cf another?" (2.) He offers to put the war entirely upon the issue of the duel he proposes; •' If your champion kills me, we will be your servants; if I kill him, you shall be our's." This (says Bishop Patrick) was only a bravado, for no nation would be willing thus to venture its all upon the success of one man, nor is it justifiable; notwithstanding Goliath's stipulation here, when he was killed, the Philistines did not stand tc his word, nor submit themselves servants to Israel. When he boasts, I am a Philistine, and you servants to Saul, he would ha\ e it thought a great piece of condescension in him, who was a chief ruler, tc enter the lists with an Israelite; for he looked on them as no better than slaves. The Chaldee paraphrase brings him in, boasting that he was the man that had killed Hophni and Phinehas, and taken the ark prisoner; but that the Philistines had never given him so much as the command of a regiment in recompense of his services, whereas Saul had been made king for his services: "Let him therefore take up the challenge."

4. The terror this struck upon Israel; (v. 11.) Saul and all his army rjere greatly afraid. The people would not have been dismayed, but that they observed Saul's courage failed him; and it is not to be expected, that if the leader be a coward, the followers should be bold, ^^'e found before, when the spirit of the Lord came upon Saul, {ch. 11. C ) none could be more dai ing, more forward, to answer the challenge of Nahash the Ammonite; but noAV

I. SAMUEL, XVll.

that the Spirit of the Lord was departed from him, even the big looks and big words of a single Philistine made him change colour. But where was Jonathan all this while? Why did not he accept the challenge, who, in the late war, had so bravely engaged a whole army of Philistines? Doubtless, he felt not liimself stirred up of God to it, as he did then. As the best, so the bravest men, are no more than what God makes them. Jonathan must now sit still, because the honour of engaging Goliath is reserved for Uavid. In great and good actions, the wind of the Spirit blows when and where he listeth. Now the pious Israelites lament their king's breach with Samuel.

12. Now David loas the son of that Eph-rathite of Beth-lehem-Judah, whose name was Jesse; and he had eight sons: and the man went among menybr an old man in the days of Saul. 13. And the three eldest sons of Jesse went and followed Saul to the battle: and the names of his three sons that went to the battle were Eliab the first-born ; and next unto him, Abinadab; and the third, Shammah. 14. And David icas the youngest: and the three eldest followed Saul. 15. But David went and returned from Saul to feed his father's sheep at Bethlehem. 16. .A^id the Philistine drew near morning and evening, and presented himself forty days. 17. And Jesse said unto David his son. Take now for thy brethren an ephah of this parched corn^ and these ten loaves, and run to the camp to thy brethren: 18. And carry these ten cheeses unto the captain of their thousand, and look how thy brethren fare, and take their pledge. 19. Now Saul, and they, and all the men of Israel, imre in the valley of Elah, fighting with the Philistines. 20. And David rose up early in the morning, and left the sheep with a keeper, and took, and went, as Jesse had commanded liim: and he came to the trench as the host uas going forth to the fight, and shouted for the battle. 21. For Israel and the Philistines had put the battle in array, army against army. 22. And David left his carriage in the hand of the keeper of the carriage, and ran into the army, and came and saluted his brethren. 23. And as he talked with them, behold, there came up the champion, (th(^ Philistine of Gath, Goliatli by name,) out of the armies of the Philistines, and spake according to the same words: and David heaid them. 24. And all the men of Israel, when they saw the man, fled from him, and were sore afraid. 25. And the men of Israel said, Have ye seen this man that is come up ? surely to defy Israel is he come up : and it shall be, that the man who killeth him, the king will enrich him with great riches, and will give lum his dajghter, and make his fa-

ther's house free in Israel. 26. And David spake to the men that stood by him, saying, What shall be done to the man that killeth this Philistine, and taketh away the reproach liom Israel ? for who is this uncircumcised Philistine, that he should defy the armies of the living God ? 27. And the people answered him after this manner, saying, So shall it be done to the man that killeth him. 28. And Eliab, his eldest brother, heard when he spake unto the men ; and Eliab's anger was kindled against David, and he said, Why camest thou douii hither ? and with whom hast thou left those few sheep in the wilderness? I know thy pride, and the naughtiness of thine heart; for thou art come down that thou mightest see the battle. 29. And David said. What have I now done ? h there not a cause ? 30. And he turned from him toward another, and spake after the same manner: and the people answered him again after the former maimer.

Forty days the two armies lay encamped facing one another, each advantageously postedj but neither forward to engage. Either tliey were parleying, and treating of an accommodation, or waiting for recruits; and perhaps there were frequent skirmishes between small detached parties. All this while, twice a day, morning and evening, did the insulting champion appear in the field, and repeat his challenge; his own heart growing more and more proud for his not being answered, and the people of Israel more and more timorous; while God designed hereby to ripen him for destruction, and to make Israel's deliverance the more illustrious. All this while, David is keeping his father's sheep, but at the end of forty days, Providence brings him to the field, to win and wear the laurel, which no other Israelite dares venture for.

We ha\e in these verses,

I. The present state of his family. His father was old, XK 12, he went among men for an old man, w;is taken notice of for his great age, above what was usual at that time, and therefore was excused from public services, and went not in person to the wars, but sent his sons; he had the honours paid him that were due to his age, his hoary head was a crown < f glory to him. Da\'id's tliree elder brethren, who perhaps envied his place at the court, got their father to send for him home, and let them go to the camp, where they hoped to signalize themselves, and eclipse him; {v. 13, 14.) while David himself was so far from being j^roud of the services he had done his prince, or ambitic us of further preferment, that he not only returned from court to the obscurity of his father's house, but to the care, and toil, and (as it proved, v. 34.) the peril, of keeping his futhej-'s sheep. It was the ]n'aise of this humility, that it came after he had the honour of a courtier; and the reward of it, that it came before the honour of a coiKjueror; before honour is humility. Now he had that op])ortunity <'f medit ition and prayer, :ind other acts of devotior,, which fitted him for what lie was destined to, more than all the military exercises of that inglorious camp rould do.

II. The orders his father gave him to go visit his brethren in the camp. He did n< t himself ask leave to go, to satisfy his curiosity, or t(^ gain experience and make observations; but his fithersenl him on a mean and homely errand, which any of

I. SAMUEL, XVIT.

sot

liis servants might have done. He must carry some bread and cheese to his brethren, ten loaves with Kome parched corn for themselves, {v. 17. ) and ten cheeses, which it seems, he thought too good for them, but might be acceptable as a present to their colonel, V. 18. David must still be the drudge of the family, though he was to be the greatest ornament of it. He had not so much as an ass, at command, to carry his load, but must take it on his back, and yet run to the camp. Jesse, we thought, was privy to his being anointed, and yet industriously kept him thus mean and obscure, probably, to hide him from the eye of suspicion and envy, knowing that he was anointed to a crown in reversion. He must observe how his brethren fared, whether they were not reduced to short allowance, now that the encampment continued so long, that, if need were, he might send them more provisions. And he must take tlieir pledge, that is, if they had pawned any thing, he must redeem it; take notice of their comfiany, so some observe, whom they associate with, and what sort of life they lead; perhaps David, like Joseph, had formerly brought to his father their evil report, and now he sends him to inquire concerning their manners. See the care of pious parents about their children when they are abroad from them, especially in places of temptation; they are solicitous how they conduct themselves, and particularly what company they keep. Let children think of this, and conduct themselves accordingly, remembering, that, when they are from under their parents' eye, they are still under God's eye.

ni. David's dutiful obedience to his father's command. His prudence and care made him be up early, v. 20. and yet not to leave his sheep without a keeper, so faithful was he in a few things, and therefore the fitter to be made ruler over many things; and so well had he learnt to obey, before he pretended to command. God's providence brought nim to the camp very seasonably, when both sides had set the battle in array, and, as it should seem, were more likely to come to an engagement than they had yet been, all the forty days, v. 21. Both sides were now preparing to fight. Jesse little thought of sending his son to the army, just at that critical juncture, but the wise God orders the time and all the circumstances of actions and affairs, so as to serve his designs of securing the interests of Israel, and advancing the man after his own heart. Now observe here,

1. How brisk and lively David was, v. 22. Wh^-articles he brought, he honestly took care of, and left them with those that had the charge of the bag and baggage; but though he had come a long journey with a great load, he ran into the army, to see what was doing there, and to pay his respects to his brethren. Seest thou a man thus diligent in his business? He is in the way of preferment, he shall stand before kings.

2. How bold and daring the Philistine was, v. 23. Now that the armies were drawn out into a line of battle, he appeared first to renew his challenge, vainly imagining that he was in the eager chase of his own glory and triumph, whereas really he was but courting his own destruction.

3. How timorous and faint-hearted the men of Israel were. Though they had, for forty days together, been used to his haughty looks and threatening language, and, having seen no execution done by either, might have learned to despise both; yet, upon his approach, \.\\Qy fled from, him and were sore afraid, x\ 24. One Philistine could never thus have chased a thousand Israelites, and put ten thousand to flight, unless their Rock, being treacherous-Iv forsaken bv them, had justly sold them and shut f'hnn jifi, Deiit. 32. 30.

4. How high Saul bid for a champion. Though he was the tallest of all the men of Israel, and, if he had not been so, while he kept close to God, might himself have safely taken up the gauntlet which the insolent Pldlistine tlirew down, yet the Spirit of the Lord Ijeing departed from him, he durst not do it, nor press Jonathan to do it: but whoe\er will do it, shall liave as good preferment as he can give him, V. 25. If the hope of wealth and honour will prevail with any man to expose himself so far, as it is proclaimed, that the bold adventurer, if he come .off, sh ill marry the k.ng's daughter, and have a good portion with her: but, as it shruld seem, whether he cnnie off or no, \\\% father's house shall be free in Israel, from all tull, tribute, custom, and services to the crown; or shall be ennobled, and advanced to the peerage.

5. How mucli concerned David was to assert the honour of God and Israel against the impudent challenges of this champion. ' He asked what reward was promised to him that should slay this Philistine, v. 26. Though he knew already; not because he was amljitious of the honours, but because he would ha\ e it taken notice of, and reported to Saul, how much he resented the indignity hereby done to Israel and Israel's God. He might ha\e presumed so far upon his acquaintance and interest at court, as to have gone himself to Saul to offer his service; but his modesty would not let him do that; it was one of his own rules, before it was one of his son's proverbs. Put not forth thyself in the fircsence of the king, and stand not in the place of great men; (Ptov. 25. 6.) yet his zeal put him upon that method which, he hoped, would bring him into this great engagement. Two considerations, it seems, fired David with a holy indignation. (1.) That the challenger was one that was uncircum-cised, a stranger to God, and out of co\ enant with him. (2.) That the challenged were the armies r f the living God devoted to him, employed by him and for him, so that the affronts done to them, reflected upon the living God himself, and that he cannot bear. When therefore some had told him, what was the reward proposed for killing the Philistine, {v. 27.) he asked others, (t-. 30.) with the same resentment, which he expected would at length come to Saul's ear.

6. How he was brow-beaten and discouraged by his elder brother Eliab, who, taking notice of his forwardness, fell into a passion uprn it, and gave David very abusive language, v. 28. Consider it,

(1.) As the fruit of Eliab's jealousy. He was the eldest brother and David the youngest, and, perhaps, it had been customary with him (os it is with too many elder brothers) to trample upon him, and take every occasion to chide him. But those who thus exalt themselves over their juniors, may perhaps live to see themselves, by a righteous providence, abased, and those whom, thev are abusive to, exalted. Time mav come when the elder may serve the younger. But Eliab was now \exed that his younger brother should speak these bold words against the Philistine which he himself durst not say. He knew what honour David had had already in the court, and if he should now get him honour in the camp, (from which he though.t he had found means effectually to seclude him, t. \5.) the glor\' of his elder brother would be eclipsed and stained; and therefore, (such is the nature (f jealousy,) he would rather that Goliath should triumpli over Israel, than that David should be the man that should triumph over him. Wrath is cruel, and anger is outrageous, but who can stand before envy, especially the envy of a brother, which Jacob, and Joseph, and David here, experienced the keenness of? See Prov. 18. 19. It is very ill-favoured language that Eliab here gives him; not only unjust

I. SAMUEL, XVII.

and unkind, but, at this time, basely ungrateful; for David was now sent by his father, as Joseph by his, on a kind visit to his brethren. Eliab intended, in what he said, not only to grieve and discourage David himself, and quench that noble fire which he

Serceived glowing in his breast, but to represent im to those abfiut him as an idle pioud lad, not fit to be taken notice of. He giyes them to understand that his business was only to keep sheep, and falsely insinuates that he was a careless, unfaithful, shepherd; though he had left his charge in good hands, ■V. 20. yet he must tauntingly be asked, IVith whom hast thou left those few sheefi? Though he came down n iw to the camp in obedience to his father and kindness to his brethren, and Eliab knew it, yet this is turned to his reproach; " Thou art come down, not to do any service, but to gratify thy own curiosity, and only to look about thee;" and from thence he will 'vsxi^v the f\ride and naughtiness of his heart, and pretends to know it as certainly as if he were in his bosom. David could appeal to God concerning his humility and sincerity, (Ps. 17. 3.—131. 1.) and at this time gave proofs of both, and yet could not escape this hard character from his own brother. See the folly, absurdity, and wickedness, of a proud and envious passion; how groundless its jealousies are, how unjust its censures, how unfair its representations, how bitter its invectives, and how indecent its language. God, by his grace, keep us from such a spirit!

(2.) As a trial of David's meekness, patience, and constancy; a short trial it was, and he approved himself well in it: for, [1.] He bore the provocation with admirable temper; v. 29. " What have I now done? What fault have I committed, for which I should thus be chidden? Is there not a cause for my coming to the camp, when my father sent me? Is there not a cause, for mv resenting the injury done to Israel's honour by Goliath's challenge?" He had right and reason on his side, and knew it, and therefore did net render railing for railing, but with a soft answer turned away his brother's wrath. This conquest of his own passion was, in some respects, more honourable than that of Goliath. He that hath rule over his own spirit, is better than the mighty. It was no time for David to quarrel with his brother, when the Philistines were upon them. The more threatening the chin-ch's enemies are, the more forbearing her friends should be with one another. [2.] He broke through the discouragement with admirable resolution. He would not be driven off from his thoughts of engaeing the Philistine, by the ill-will of his brother. Those that undertake great and public services, must not think it strange if they be discountenanced and opposed by those from whom they had reason to expect support and assistance; but must humbly go on with their work, in the f ice not only of their enemies' threats, but of their friends' slights and suspicions.

31. And when the words were heard which David spake, they rehearsed them he-fore Saul; and he sent for him. 32. And David said to Saul, Let no man's heart fail because of him : thy servant will ^o and fight with tiiis Philistine. 33. And Saul said to David, Thou art not able to go against this Philistine to fight with him: for thou nrt hut a youth, and he a man of war from his youth. 34. And David said unto Saul, Thy servant kept his father's sheep, and there came a lion, and a bear, and took a lamb out of the flock; 35. And I went

out after him, and smote him, and delivered it out of his mouth : and w hen he arose against me, I caught him by his beard, and smote him, and slew him. 36. Thy servant slew both the lion and the bear; and this uncircumcised Philistine shall be as one of them, seeing he hath defied the armies of the living God. 37. David said, moieover, The Lord that delivered me out of the paw of the lion, and out of the paw of the bear, he will deliver me out of the hand of this Philistine. And Saul said unto David, Go, and the Lord be with thee. 38. And Saul armed David with his armour, and he put a helmet of brass upon his head ; also he armed him with a coat of mail. 39. And David girded his sword upon his armotn-, and he assayed to go; for he had not proved it. And David said unto Saul, I cannot go with these; for I have not proved them. And David put them off him.

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

Two things David had to do with Saul;

I. To get clear of the objection Saul made against his undertaking. "Alas," savs Saul, "thou hast a good heart to it, lyut art by no means an equal match for this Philistine: to engage with him is to throw away a life which may better be reserved for more agreeable services: thou art but a youth, rash and inconsiderate, weak and unversed in arms; he is a man that has the head and hand of a man, a man of war, trained up and inured to \t from his youth, (v. 33.) and how canst thou expect but that he will be too hard for thee?"

David, as he had answered his brother's passion with meekness, so he answered Saul's fear with faith, and gives a reason of the hope which was in him, that he should coiiquer the Philistine to the satisfaction of Saul. We have reason to fear that Saul had no great acquaintance Avith, or regard to, the word of God, and therefore David, in reasoning with him, fetched not his arguments and enccnvage-ments from thence, how much soever he h;".d an eye to that in his own mind: but he argues fn ni experience; though he was but a youth, and never in the wars, yet perhaps he had dtne as nnich as the killing of Goliath came to; for he had had, by divine assistance, sj)irit enough to encounter, and strength enough to subdue, a lion once, and another time a bear, that robbed him of his lambs: {v. .1'i--36.) to these he compares tliis uncircumcised Philistine, looks upon him to be as much a ra\ennus beast as either of them, and therefore doubts not but to deal as easily with him; and hereby gives Saul U under

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stand, that he was not so unexj erienced in hazardous confliccs, as he took him to be.

1. He tells his story like a man of spirit; he is not asliamed to own that he kept his father's sheep, which his brotherhad just now upbraided him with; so fai- is he from concealing it, that from his employment as a shepherd, he fetches the experience that now animated him. But he lets those about him know that he was no ordinary shepherd. Whatever our profession or calling is, be it ever so mean, we should labour to excel in it, and do the business of it in the best manner. When David kept sheep, (1.) He approved himself very careful and tender of his flock, though it was not his own, but his father's. He could not see a lamb in distress but he would venture his life to rescue it. This temper made him fit to be a king, to whom the lives uf his subjects should be dear, and their blood precious, (Ps. 72. 14.) and fit to be a type of Christ the good Shepherd, ivho gathers the iambs in his arms, and carries them in his bosom, (Isa. 40. 11.) and who not only ventured, but laid down, his life for the shee/i. 1 hus too was David fit to be an example to ministers, with the utmost care and diligence to watch for souls, that they be not a prey to the roaring lion. (2.) He approved himself very bold and brave in the defence of his flock. This was that which he was now concerned to give proof of, and better evidence could not be demanded than this! "Thy servant not only rescued the lambs, but, to revenge the injury, slew both the lion and the bear. "

2. He applies his story like a man of faith. He owns {v. 37.) it was the Lord that delivered him from the lion and the bear; to him he gives the praise of that great achie\ ement, and from thence he infers. He will deliver me out of the hand of this Philistine. " The lion and the bear were enemies only to me and mv sheep, and it was in defence of my own interest that I attacked them; but this Phi listine is an enemy to God and Israel, defies the armies of the living God, and it is for their honour that i attack him." Note, (1.) Our experiences ought to be approved by us, as our encouragements to trust in God, and venture in the way of duty. He that has delivered, does and will. (2.) By the care which common Providence takes of the inferior creatures, and the protection they are under, we may be encouraged to depend upon that special Providence which surrounds the Israel of God. He that sets bounds to the waves of the sea and the rage of wild beasts, can and will restrain the wrath of wicked men. St. Paul seems to allude to this of David; (2 Tim. 4. 17, 18.) "I was delivered out of the mouth of the lion, and therefore, I trust, the Lord shall deliver me." And perhaps David here thought of the story of Samson, and encouraged himself with it; for his slaying of a lion was a happy presage of his many illustrious victories over the Philisti-nes in single combat.

Thus David took off Saul's objection against his undertaking, and gained a commission to fight the Philistine, with which Saul gave him a hearty good wish; since he would not venture himself, he prayed for him that would, Go, and the Lord be with thee: a good word, if it was not spoken customarily, and in a formal manner, as too often it is.

II. But David has somewhat to do likewise, to get clear of the armour wherewith Saul would, by all means, have him dressed up, when he went upon this great action; (t. 38.) He armed David with his armour; not that which he wore himself, the disproportion of his stature would not admit that, but some that he kept in his armoury; little thinking that he on whom he now put his helmet and coat of mail must shortly inherit his crown and robe. David being not yet resolved which way to attack

his enemy, girded on his sword, not knowing, as yet, but he should ha\ e occasion to make use of it; but he found the armour would but incumber him, and would be rathtr his burthen than his defence, and therefoi e he desires leave of Saul to put them off" again; / cannot go with these, for 1 have 7:ot proved them, that is, "I have never been accustomed to such accoutrements as these." We mi.y suppose Saul's armour tobe very fine and very firm; but what good would it do David, if it were not fit, or if he knew not how to manage himself in it? Those that aim at things above their education and usage, and covet tlie attire and armour of princes, forget that that is the !iest for us, which we are fit for and accustomed to; if we had our desire, we should wish to be in our own coat again, and should say, " We cannot go with these;" we had therefoi e better go without them.

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

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

I. The preparations made on both sides for the encounter. The Philistine was already fixed, as he had been daily for the last forty davs; well might he go with his armour, for he had sufficiently proved it. Only we are told, (v. 41.) that he came on and drew near; a signal, it is likely, being given that his challenge was accepted, and, as if he distrusted his helmet and coat of mail, a man went before him, carrying his shield; for his own hands aie full with his "sword and spear, v. 45. But what

J. SAMUEL, XVir.

arms and ammunition is David furnished with? Truly none but what he brought with him as a shepherd; no breast-plate, or corselet, but his plain shepherd's coat; no spear, but his staff; no sword or bow, but his sling; no quiver, but his scrip; nor any arrows, but, instead of them, fivesmooth stonespick-cd out of the brook, v. 40. By this it appeared that his confidence was purely in the power of God, and not in any sufficiency of his own, and that, now at length, he who put it into his heart to fight the Philistine, put it into his head witli what weapons to do it.

II. The conference which precedes the encounter. In which observ e,

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

2. How very pious David was. His speech savours nothing of^ostentation, but God is all in all in it, r. 45.-47.

(L) He derives his authority from God. "/ come to thee, by warrant and commission from heaven, in the name of the Lord, who has called me to, and animated me for, this undertaking; who, by his universal providence, is the Lord of hosts, of all hosts; and therefore has power to do what he pleases; and, by the special grace of his covenant, is the God of the armies of Israel, and therefore has engaged, and will employ, his power for their protection, and against thee who hast impiously defied them." The name of God David relied on, as Goliath did on his sword and spear. See Ps. 20. 7.—118. 10, 11.

(2.) He depends for success upon God, v. 46. David speaks with as much assurance as Goliath had done, but upon better ground; it is his faith that says, " This day will the Lord deliver thee into my hand; and not only thy carcase, but the carcases of the host of the Philistines, shall be given to the birds and beasts of prey."

(3.) He devotes the praise and glory of all to God. He did not, like Goliath, seek his own honour, but the honour of God; not doubting but by the success of this action, [1.] All the world should be made to know that there is a God, and that the God of Israel is the one only living and true God, and all other pretended deities are vanity and a lie. [2.] All Israel (whom he calls not this army, but thts assembly, or church, because they were now religiously attending the goings of their God and King, as they used to do in the sanctuary) all Israel shall know that the Lord saveth not tvith sword and ejiear, {v. 47.) but can, when he pleases, save

without either and against both, Ps. 46. 9 Da>- d addresses himself to this combat rather us a priest that was going to offer a sacrifice to the justice of God, than as a soldier that was going to engage an enemy of his country.

48. And it came to pass, when the Philistine arose, and came and diew nigh to meet David, tliat David hasted, and ran toward the army to meet the Philistine. 49. And David put his hand into his bag, and took thence a stone, and slang ii, and smote the Philistine in his forehead, that the stone sunk into his forehead ; and he fell upon his face to the earth. 50. So David prevailed over the Philistine with a sling and with a stone, and smote the Philistine, and slew him; but there loas no sword in the hand of David. 51. Therefore David ran, and stood upon the Philistine, and took his sword, and drew it out of the sheath thereof, and slew him, and cut off his head therewith. And when the Philistines saw their champion was dead, they fled. 52. And the men of Israel and of Judah arose, and shouted, and pursued the Philistines, until thou come to the valley, and to the gates of Ekron: and the wounded of the Philistines fell down by the way to Shaaraim, even unto Gath, .and unto Ekron. 53. And the children of Israel returned from chasing after the Philistines, and they spoiled their tents. 54. And David took the head of the Philistine, and brought it to Jerusalem : but he put his armour in his tent. 65. And when Saul saw David go forth against the Philistine, he said unto Abner, the captain of the host, Abner, whose son is this youth 1 And Abner said. As thy soul liveth, O king, I cannot tell. 56. And the king said. Inquire thou whose son the stripling is 57. And as David returned from the slaughter of the Philistine, Abner took him, and brought him before Saul, with the head of the Philistine in his hand. 58. And Saul said to him, Whose son art thou, thou young man? And David answered, / am the son of thy servant Jesse the Beth-lehemite.

Here is, 1. The engagement between the two champions, x'. 48. To this engagement, (1.) The Philistine advanced with a great deal of state and gravity: if he must encounter a pigmy, yet it shall be with the magnificence of a giant and a grandee. This is intimated in the manner of expression. He arose, and came, and drciv nigh, like a stalking mountain, overlaid with brass and iron, to meet David. (2.) David advanced with no less activity and cheerfulness, as one that aimed more to do execution, than to make a figure; he hasted, and ran, being lightly clad, to meet the Philistine. We may imagine with what tenderness and comjjassion the Israelites saw such a pleasing youth as this, throwing himself into the mouth of destruction; but he knew whom he had believed, and for whom he acted.

1. bAMUEL, XVIIl.

30i

2. The fall of Goliath in this engagement. He was in no haste, because in no fear, bi.it confident that he should soon atone stroke clea.e his adversary's head: bui while he was prepaiingto do it solemnly, David did his business cftectually, without any jjarade; he slang a scone which hit in the forehead, and, in the twinkling of an eye, fetched him to the ground, v. 49. He knew there were famous slingers in Israel, (Judg. 20. 16.) yet was either so torgetful or presumptuous, as to go with the beaver of his helmet open, and thither, to the only part left exposed, not so much David's art, as God's providence, directed the stone, and brought it with such force that it sunk into his head, notwithstanding the impudence with which his forehead was brazened. See how frail and uncertain life is, even then when it thinks itself best fortified, and how quickly, how easily, and with how small a matter, the passage may be opened for life to go out and death to enter. Goliath himself has 7iot fioiver over the spirit to retain the spirit, Eccl. 8. 8. Let not the strong man glory in his strength, nor the armed man in his armour. See how God resists the proud, and pours contempt upon those that bid defiance to him and his people. None ever hardened his heart against God, and prospered. One of the rabbins thinks, that when Goliath said to David, Come, and I will give thy Jiesh to the fowls of the air, he drew up his head so hastily, that his helmet fell off, and so left liis broad forehead a fair mark for David. To complete the execution, he drew Goliath's own sword, a two-handed weapon for David, and with it cut off his head, v. 51. What need had David to take a sword of his own? His enemy's sword shall serve his purpose, when he has occasion for one. God is greatly glorified, when his proud enemies are cut off with their own sword, and he makes their own toTigues to fall upon them, Ps. 64. 8. David's victory over Goliath was typical of the triumphs of the Son of David over Satan and all the powers of darkness, whom he spoiled, and made a show of them openly; (Col. 2. 15.) and we through him are more than conquerors.

3. The defeat of the Philistines' army hereupon. They relied wholly upon the strength of their champion, and therefore, when they s iw liim slain, they did not, as Goliath had offered, throw down their arms and surrender themselves servants to Israel, {y. 9.) but took flight, being wholly dispirited, and thinking it to no purpose to oppose one before whom such a mighty man was fallen: they Jied, (y. 51.)*nd this put life into the Israelites; they shouted and pursued them, V. 52. David, it is probable, leading them on in the pursuit, even to the gates of their own cities. In their return from the chase, they seized all their baggage, plundered their tents, (y. 53.) and enriched themselves with the spoil.

4. David's disposal of his trophies, v. 54. He brought the head of the Philistine to Jerusalem, to be a terror to the Jel)usites, who held the stronghold of Zion: it is probable that he carried it in triumph to other cities; his armonr he laid up in his tent; only the sword was preserved behind the ephod in tlie tabernacle as consecrated to God, and a memorial of the victory to his honour, ch. 21. 9.

5. The notice that was taken of David. Though he had been at court formerly, yet, having been for some time absent, {v. 15.) Saul had forgotten him, being mel ncholy and mindless, and little thinking that his musician should have spirit enough to be his champion; and therefore, as if he had never seen him before, he asked whose son he vias. Abner was a stranger to him, but brought him to Saul liimself: (v. 57.) and he gave a modest account of I'.imself, V. 58. And now he was introduced to the

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court with much greater advantages than befoi-e; in which he owned God's hand performing all things for him.

CHAP. XVllI.

In the close of the foregoing chapter we left David in triumph; now in this chapter we have, I. The improvement of his triumphs; he soon became, 1. Saul's constant attendant, v. '2. 2. Jonathan's covenant friend, v. 1, 3, 4. 3. The darling of his country, v. 6, 7, 16. II. The allays of his triumphs. This is the vanity that accompanies even a right work, that for it a man is envied, Eccl. 4. 4. So David was by Saul, 1. He hated him, and sought to kill him himself, v. 8.. 11. 2. He feared him, and contrived how he might have some mischief done him, v. 12.. 17. Proposed to marry his daughter to him; but, (1.) Cheated him of tlie eldest to provoke him, (v. 19.) and, (2.) Gave him the younger, upon conditions which would endanger his life, v. 20.. 25. But David performed his conditions bravely, (v. 26, 27.) and grew to be more and more esteemed, v. 28. 30. Still David is rising, but (as all that aim at the crown of life must expect) he had a great deal of difficulty and opposition to grapple with.

1. A ND it came to pass, when he had J\ made an end of speaking unto Saul, that the soul of Jonathan was knit with the soul of David; and Jonathan loved him as his own soul. 2. And Saul took him that day, and would let him go no more home to his father's house. 3. Then Jonathan and David made a covenant, hecause he loved him as his own soul. 4. And Jonathan stripped himself of the robe that teas upon him, and gave it to David, and his garments, even to his sword, and to his bow, and to his girdle. 5. And David went out whithersoever Saul sent him, and behaved himself wisely: and Saul set him over the men of war; and he was accepted in the sight of all the people, and also in the sight of Saul's servants.

David was anointed to the crown, to take it out of Saul's hand, and o\ er Jonathan's head; and yet here we find,

I. That Saul, who was now in possession of the crown, reposed a confidence in him, God so ordering it, that he might by his preferment at court be prepared for future service. Saul now took him home with him, and would not suffer him to return again to his retirement, v. 2. And David having signalized himself above the men of war, in taking up the challenge which they declined, Saul set him over the men of war; {v. 5.) not that he made him general, Abner was in that post, but perhaps captain of the life-guard; or, though he was youngest, he ordered him to have the precedency, in recompense of his great services. He employed him in the affairs of government; and David went out whithersoez'er Saul sent him, showing himself as dutiful as he was bold and courageous. Those that hope to rule, must first learn to obey. He had approved himself a dutiful son to Jesse his father, and now a dutiful servant to Saul his master; those that are good in one relation, it is to be hoped will be so in another.

II. That Jonathan, who was heir to the crown, entered into covenant with him: God so ordering it, that David's way might be the clearer, when his. rival was his friend.

I. Jonathan conceived an extraordinary kindness s.nd affection for him, v. 1. When he had made an end of speaking to Saul, he fell perfectly in love

I. SAMUEL, XVIII.

with him. Whether it refers to his conference with Saul before the battle, {ch. 17. 34. • 3".) oi- to that after, (7'. 58. )in which it is probable much more was said than is there set down, is uncertain. But in both David expressed himself with so much prudence, modesty, and piety, such a felicity of expression, with so much boldness and yet so much sweetness, and all this so natural and imafFectcd, and the more surprising because of the disadvantages of his education and appearance, t/iat the soul of Jonathan ivas immediately knit unto the sou/ of David. Jonathan had formerly set upon a Philistine army with the same faith and bra\ ery that David hud now attacked a Philistine giant: so that there was between them a very near resemblance of affections, dispositions, and counsels, which made their spirits unite so easily, so quickly, so closely, that they seemed but as one s(ml in two bodies. None had so much reason to dislike David as Jonathan had, because he was to put him by the crown, yet none regards him more. Those that are governed in their love l)y principles of wisdom and grace, will not suffer their affections to be alienated by any secular regards or considerations: the greater thoughts will swallow up and overrule the lesser.

2. He testified his love to David by a generous present he made him, v. 4. He was concerned to see so great a soul, though lodged in so fair a body, yet disguised in the mean and despicable dress of a poor shepherd, and therefore takes care to put him speedily into the habit of a courtier, for he ga\ e him a robe, and of a soldier, for he gave him, instead of his staff and sling, a sword and bow, and, instead of his shepherd's scrip, a girdle, either a belt or a sash; and, which made the present much more obliging, they were the same th it he himself had worn, and (as a presage of what would follow) he stripped himself of them to dress D;nid in them. Saul's would not fit him, Init Jonathan's did; their bodies were of a size, a circumstance which well agreed with the suitableness of their minds. When Saul put these marks of honour on David, he put them off again, because he would first earn them, and then wear them; but now that he had given proofs of the spii'it of a prince and soldier, he was not ashamed to wear the habits of a prince and soldier. Da\id is seen in Jonathan's clothes, tliat all may take notice he is Jonathan's second self. Our Lord Jesus had thus showed his love to us, that he stripped' himself to clothe us, emptied himself to enrich us; nay he did more than lonathan, he clothed himself with our rags, whereas Jonathan did not put on D ivid's.

3. He endeavouied the perpetuating of his friendship: so entirely satisfied were they in each other, even at the first interview, that they made a covenant with each other, v. 3. Their mutual affection was sincere; and he that bears an honest mind startles not at assurances. True love desires to be constant. Th' se who love Christ as their own souls, will be willing to join themselves to him in an everlasting covenant.

HI. That both court and country agree to bless him: it is but seldom that they agree in their favourites; yet David was accefited in the sight of all the peo/ne, and also (which was strange) in the sight of Saul's servants, v. 5. The former cordially loved him, the latter could not for shame but caress and compliment him. And it was certainly a great instance of the power of God's grace in David, that he was able to bear all this respect and honour flowing in upon him of a sudden, without being lifted up above measure. Those that climb so fast, have need of good heads and good hearts: it is harder to know how to abound, than how to be abased.

6. And it came to pass, as they came, when David was returned from the slaughter of the Philistine, that the women came out of all the cities of Israel, singing and dancing, to meet king Saul, with tabrets, with joy, and with instruments of music. 7. And the women answered one. another as they played, and said, Saul hath slain his thousands, and David his ten thousands. 8. And Saul was very wioth, and the saying displeased him; and he said, They have ascribed unto David ten thousands, and to me they have ascribed but thousands: and ivhat can he have more but the kingdom ? 9. And Saul eyed David from that day and forward. 10. And it came to pass, on the morrow, that the evil spirit from God came upon Saul, and he prophesied in the midst of the house; and David played with his hand, as at other times: and there iras a javelin in Saul's hand. II. And Saul cast the javelin; for he said, I will smite David even to the wall with it. And David avoided out of his presence twice.

Now begin David's troubles, and they not only tread on the heels of his triumphs, but take rise from them; such is the vanity of that in this world which seems greatest.

I. He was too much magnified by the common people. Sometime after the victory, Saul went a triumphant progress through the cities of Israel that lay next him, to receive the congratulations of the countiy. And when he made his public entry into any place, the women were most forward to show him respect, as was usual then in public triumphs, v. 6. and they had got a song, it seems, which they sang in their dances, (made by some poet or other, that was a great admirer cf David's bra\ ery, and was more just than wise, in giving his achievements in the late action the preference before Saul's,) the burthen of which was, Saul has slain his thousands, and David his ten thoumnds. Such a difference as this, Moses m de between the numbers of Ephraim and Manassch, Deut. 33. 17.

II. This mightily displeased Saul, and made him envy David, v. 3, 9. He ought to have considered that they referred only to this late action, and intended not to diminish any of Saul's former exploits; and that in the action now celebrated, it was undeniably true, that David, in killing Goliath, did, in effect, slay all the Philistines that weie slain that day, and defeated the whole army; so that they did but give David his due; it may be, he that composed the song, only used a poetical liberty, and intended not any invidious comparison between Saul and David; or, if he did, it was below the gi-eat mind of a prince to take notice of such a reflection upon his personal honour, when it appeared that the glory of the public was sincerely intended. But Saul was very wroth, and presently suspected some treasonaljle design at the oottom of it: U7iat can he have more but the kingdom? This made him eye David, as one he was jealous of, and sought advantages against; {v. 9.) his countenance was net toward him as it had been. Prrud men cannot endure to hear any praised but themselves, and think all the lionour lost that goes by themselves. It is a

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307

sign that the Spirit of God is departed from men, if they be pee\ ish in their resentment of affronts, envious and suspicious of all about them, and ill-natured in their conduct; for the wisdom from above miikes us quite otherwise,

III. In his fury he aimed to kill David, v. 10, 11. Jealousy is the rage of a man; it made Saul outrageous against Da\ id, and impatient to get him out of the way.

1. His fits of phrensy returned upon him. The very next day after he conceived malice against David, the evil spirit from God, that had formerly Haunted him, seized him again. Those that indulge themselves in envy and uncharitableness, ^ive place to the Devil, and prepare for the re-en-fry of the unclean spirit, with seven others more wicked. Where envy is, there is confusion. Saul pretended a religious ecstasy; he firofihesied in the midst of the house; that is, he had the gestures and notions of a prophet, and humoui-ed the thing well enough to decoy David into a snare, and that he might be fearless of any danger, and off his guard; and, perhaps, designing, if he could but kill him, to impute it to a di\ ine impulse, and to charge it upon the spirit of prophecy with which lie seemed to be animated; but really it was a hellish fury that actuated him.

2. David, though advanced to a much higher post of honour, disdained not, for his master's service, to return to his harp; he played with his hand, as at other times. Let not the highest think any thing below them, whereby they may do good, and be serviceable to those they are obliged to.

3. He tc'ok this opportunity to endeavour the death of David. A sword in a madman's hand is a dangerous thing, especially such a madman as Saul was, that was rnad with malice. Yet he had a ja-\ elin or dart in his hand, with which he projected and endeavoured to slay David; not in a sudden passion, but deliberately: twill smite David to the wall with it; with such a desperate force did he throw it. Justly does David complain of his enemies, that they hated him with a cruel hatred, Ps. 25. 19. No life is thought too precious to be sacrificed to malice. If a grateful sense of the great service David had done to the public could not assuage Saul's fury, yet one would think he should have allowed himself to consider the kindness he was now doing to himself, relieving him, so as no one else could, against the worst of troubles. Those are possessed with a devilish spirit indeed, that render evil for good. Compare David, with his harp in his hand, aiming to serve Saul, and Saul, with his javelin in his hand, aiming to slay David; and observe the sweetness and usefulness of God's persecuted people, h.x\A the brutishness and barbarity of their persecutors. The blood-thirsty hate the upright, but the just seek his soul, Prov. 29. 10.

4. Da\ id happily avoided the blow twice, namely, now, and afterwards, ch. 19. 10. He did not throw the javelin at Saul again; he withdrew, not fighting, but flying, for his own preservation. Though he had both stret\gth and courage enough, and colour of right, to make resistance and revenge the injury, yet he did no more than secure himself, by getting out of the way of it. David, no doubt, had a watchful eye upon Saul's hand, and the javelin in it, and did as bravely in running from it, as he did lately in running upon Goliath. Yet his safety must be ascribed to the watchful eye rf God's providence upon him, saving his servant from the hurtful swoid; and by this narrow escape it seemed he was designed for something extraordinary.

12. And Saul was afraid of David, because the Lord was with him, and was

departed from Saul. 13. Therefore Saul removed him from him, and made him his [captain over a thousand: and he went out and came in before the people. 14. And David behaved himself wisely in all his ways; and the Lord nms with him. lo. Wherefore, when Saul saw that he behaved him«elf very wisely, he was afraid of him. 16. But all Israel and Judah loved David, because he went out and came in before them. 17. And Saul said to David, Behold, my elder daughter Me-rab, her will I give thee to wife ; only be thou valiant for me, and fight the Lord's battles: for Saul said, Let not mine hand be upon iiim, but let the hand of the Philistines be upon him. 18. And David said unto Saul, Who am I ? and what is my life, or my father's family in Israel, that I should be son-in-law to the king? 19. But it came to pass, at the time when Merab, Saul's daughter, should have been given to David, that she was given unto Adriel the Meholathite to wife. 20. And Michal, SauPs daugiiter, loved David : and they told Saul, and the thing pleased him. 21. And Saul said, I will give him her, that she may be a snare to him, and that the hand of the Philistines may be against him. Wherefore Saul said to David, Thou shalt this day be my son-in-law in the one of the twain. 22. And Saul commanded his servants, saying, Commune with David secretly, and say, Behold, the king hath delight m thee, and all his servants love thee: now, therefore, be the king's son-in-law. 23. And Saul's servants spake those words in the ears of David. And David said, Seemeth it to you a light thing to be a king's son-in-law, seeing that I am a poor man, and lightly esteemed ? 24. And the servants of Saul told him, saying, On this manner spake David. 25. And Saul said, Thus shall ye say to David, The king desireth not any dowry, but a hundred foreskins of the Philistines, to be avenged of the king's enemies. But Saul thought to make David fall by the hand of the Philistines. 26. And when his servants told David these words, it pleased David well to be the king's son-in-law: and the days were not expired. 27. Wherefore David arose, he and his men, and slew of the Philistines two hundred men; and David brought their foreskins, and they gave them in full tale to the king, that he might be the king's son-in-law. And Saul gave him -Michal his daughter to wife. 28. And Saul saw and knew that ^le Lord was with David, and that Michal, Saul's daugh

I. SAMUEL, XVIII.

ter, loved him. 29. And Saul was yet the more afraid of David; and Saul became David's enemy continually. 30. Then the princes of the Philistines went forth: and it came to pass, after they went forth, that David behaved himself more wisely than all the servants of Saul; so that his name was much set hy.

Saul had now, in effect, proclaimed w;u' with David; he begin in open hostility, when he threw the j ivclin at him; now we are here told, how his enmity proceeded, and how David recei\ ed the attack of it.

I. See how S ml expressed his malice against David.

1. He was afraid of him, v. 12. Perhaps he pretended to be afraid that David would do him mischief, to force his way to the crown. Those that design ill against others, are commonly willing to have it th'-ught that others design ill against them; but David's withdrawing, {y. 11.) was a plain evidence that he was far from such a though.t. However, he really stood in awe of him, as Herod feared John, Mark 6. 20. Saul was sensible he had lost the favourable pj-esence of (iod himself, and that David had it, and for this reason, he feared him. Note, Those are tnily great -md to be reverenced, that have God with them. The more nvise-ly David behaved hi?>iself, the mire Saul feared him, V. 15. and again, v. 29. Men think the way to be feared, is, to hector and threaten, which makes them feared by fools only, but despised by the wise and good; whereas the way to be both feared and loved, feared by those to whom Ave would wish to be a terror, and loved by those to whom we would wish to be a delight, is, to behave ourselves wisely. Wisdom makes the face to shine, and commands respect.

2. He removed him from court, and gave him a regiment in the country, v. 13. He made him captain over a thousand, that he might be from under his eve, because he hated the sight of him; and that he might not secure the interest of the courtiers. Yet herein he did impoliticly; for he gave David an opportunity of ingratiating himself with the people, who therefore loved him, {v. 16.) because he went out and came in before thetn; that is, he presided in the business of his country, civil as well as military, and gave universal satisfaction.

3. He stirred him up to take all occasions of quarrelling with the Philistines and engaging them, (v. 17.) insinuating to him, that hereby he would ao good service to his prince. Be thou valiant for me; and good service to his God, Fight the Lord's battles; r.nd a h-ndncss to himself too, for hereby he would qualify himself for the honour he designed him, which was to marry his eldest daughter tn him. This he had merited by killing Goliath, for it was promised by proclamation to him that should do that exploit; (ch. 17. 25.) but David was so modest, as not to demand it, and now, when Saul proposed it, it was with design of mischief to him, to make him venture upcn hazardous attempts, saying in his heart, Let the hand of t!ip Philistines be ufion him, hoping they would sometime r>r other be the death of him, yet how could lie expect this, when he saw that God was with him?

4. He did what he could to provoke him to discontent and mutiny, by breaking his promise with him, and giving his daughter to another, wlien the time was come that she sliould have been given to him, V. 19. Tfiis was as great an aiTront as he could possibly ])ut upon him, and touched him both

in his honour and in his love: he therefore thought David's resentments of it would break out in some indecency or other, in word or deed, which might give him an advantage against him to take him off by course of law. Thus evil men seek mischief.

5. When he was disappointed in this, he proffered liim his other daughter, (who it seems had a secret kindness for David, v. 20.) but with this design, that she might be a snare to him, v. 21. (1.) Pei-haps he hoped that she would, even after her marriage to David, take part with her father against her husband, and give him an opportunity of doing him an unkindness. However, (2.) The condition of the marriage, he hoped, would be his destruction; for (so zealous will Saul seem against the Philistines) the conditions of the marriage must be, that he killed a hundred Philistines, and, as proofs that those he had slain were uncircumcised, he must bring in their foreskins cut off; this would be a just reproach upon the Philistines, who hated circumcision, as it was an ordinance of God; and perhaps David, in doing this, would the more exasperate them against him, and make them seek to be revenged on him, which was the thing that Saul desired and designed, much more than to be avenged on the Philistines: For Saul thought to make David fall by the hand of the Philistines, v. 25. See here, [l.*] What cheats bad men put upon themselves. Saul's conscience would not suffer him, except when the evil spirit was actually upon him, to aim at David's life himself, for even he could not but conceive horror at the thought of murdering such an innocent and excellent person; but he thought that to expose him to the Philistines had nothing bad in it; Let not my hand be upon him, but the hand of the Philistines; whereas the malicious design against him was as truly murder before God, as if he had slain him with his own hands. [2.] What cheats they put upon the world. Saul pretended extraordinary kindness for David, even then when he aimed at his ruin, and was actually plotting it: Lhou shalt be my Son-in-law, says he, {x>. 21.) notwithstanding he hated him implacably. Perhaps David refers to this, when (Ps. 55. 21.) he speaks of his enemy, as one who.se words were smoother than butter, but war was in his heart. It is probable that Saul's employing his servants to persuade David to enter into a treaty of a match with his daughter Michal, {v. 22.) arose from an apprehension that either his having cheated him about his elder daughter, {v. 19.) or the hardness of the terms he intended now to propose, would make him decline it.

n. See how David conducted himself, when the tide of Saul's displeasure ran thus high against him.

1. He behaved himself wisely in all his ways, v. 14. He percei\ed Saul's jealousy of him, which made him very cautious and circumspect in e\ ery thing he said and did, and careful to give no offence. He did not complain of hard measure, nor make himself the head of a party, but managed all the affairs he was intrusted with, as me that made it his business to do real ser\ice to his king and ccuui-try, looking upon that to be the end of his prefei--m'ent. And then the Lord was with him to give lim success in all his undertakings. Though he ct r,-tracted Saul's ill-will by it, yet he obtained (iod's favour. Compare this with "Ps. 101. 2. wliere it is David's promise, I will behave myself widely; and that promise he here performed; and it is his pray er, O! when wilt thou come unto me? And that jiravcr God here answered, the Lord was with him. However blind Fortune may seem to favour fools. God will own and bless those that behave them selves wisely.

I. SAMUEL, XIX.

309

2. When it was proposed to him to be son-in-law to the king, he once and again received the proposal with all possible modesty and humility. vVhen Saul proposed liis eldest daughter to him, (v. 18.) he suid, IV/io ain I, and what is my lift? When the courtiers proposed tlie youngei', he took no notice of the affront baul hud gi\ en him in disposing of the elder from him, but CiUtinued in the same mind; (x'. 23.) ^'^kemet/i it a light thing to you to be a king's son-in-laiv, seeing that I am a Jioor man and lightly tsteevifd? He knew Michal loved him, and yet did not offer to improve his interest in her affections, for the gaining of her without her father's consent, but waited till it was proposed to him. And then see, (1.) How highly he speaks of the honour offered him. To be son-iii-la-w to the king! Though the king was but an upstart, in his original as mean as himself, in his management no better than he should be, yet, being a crowned head, he speaks of him and the royal f imily with all due respect. Note, Religion is so far from teaching us, that it does not allow us to be rude and unmannerly. We must render honour to whom honour is due, (2.) How humbly he speaks of himself. Who am I? This did not proceed from a mean, abject, sneaking spirit, for when there was occasion, he made it appear that he had as high a sense of honour as most men; nor was it from his jealousy of Saul, (though he had reason enough to fear a snake under the gieen grass,) but from his true and deep humilitv. U ho am 1? A fioor man and lightly esteemed] David had as much reason as any man to value himself. He was of an ancient and honourable family of Judah, a comely person, a great statesman and soldier; his achievements were great, for he had won Goliath's head and Michal's heart: he knew himself destined by the divine counsels to the throne of Israel, and yet. Who am I, and what is my life? Note, It well becomes us, however God has advanced us, always to have low thoughts of ourselves. He that huin-bleth himself, shall be exalted. And if David thus magnified the honour of being son-in-law to tlie king, how should we magnify the honour of being sons (not in law, but in gospel) to the King of kings! Behold what manner of love the Father has bestowed ii/ion usi Who are we, that we should be thus dignified?

3. When the slaying of a hundred Philistines was made the condition of David's marrying Saul's daughter, he readily closed with it; (v. 26.) it pleased David well to be the kijig's son-in-law upon those terms; and before the time given him for the action was expired, he doubled the demand, and slew two hundred, v. 27. He would not seem to suspect that Saul designed his hurt by it, (though he had reason enough,) but rather, he would act as if Saul had meant to consult his honour, and therefore cheerfully undertook it, as became a brave soldier and a true lover, though we may suppose it uneasy to Michal. David hereby discovered likewise, (1.) A great confidence in the divine protection; he knew God Ayas with him, and therefore, whatever Saul hoped, David did not fear falling by the Pliilistines, though he must needs expose himself much by such an undertaking as this. (2.) A great zeal for the good of his country, which he would not decline any occasion of doing seiwice to, though with the hazard of his life. (3.) A right notion of honour, which consists not so much in being pi-eferred, as in deserving to be so. David was then pleased with the thoughts of being the king's son-in-law, when he found the honour set at this high price; being more solicitous how to merit it, than how to obtain it; nor could he wear it with satisfaction, till he had won it,

4. Even after he was married, he continued his

?ood services to Israel. When the princes of the hilistines began to move towards another war, David was ready to oppose them, and behaved himself more wisely than all the servaiits of S'aut, v. 30. The law dispensed with men from going to war the first year after they were married, (Deut. 24. 5.) but David loved his country too well to make use of that dispensation. Many that have showed themselves forward to serve the public when they have been in pursuit of preferment, have declined it when they have gained their point; but David acted from more generous principles.

Lastly, Observe how God brought good to David out of Saul's projects against him. 1. Saul gave him his daughter to be a snare to him, but, in this respect, that marriage was a kindness to him, that his being Saul's son-in-law, made his succeeding him much the less invidious, especially when so many of his sons were slain with him, ch. 31. 2. Saul thought, by putting him upon dangerous services, to have him taken off, but that very thing confirmed his intei-est in the people; for the more he did against the Philistines, the better they loved him, so that his name was much set by, {v. 30.) which would make his coming to the crown the more easy. Thus God makes even the wrath of man to praise him, and serves his designs of kindness to his own people by it.

CHAP. XTX.

Immediiitcly after David's marriajre, which should have secured him Saul's affection, we find his troubles coming upon him faster than ever, and Saul's enmity to him the cause of all. His death was vowed, and four fair escapes of his from the hurtful sword of Saul, we have an account of in this chapter. The first by the prudent mediation of Jonathan, v. 1 .. 7. The second by his own quickness, v. 8.. 10. The third by Michal's fidelity, V. II .. 17. The fourth by Samuel's protection, and a change, for the present, wrought upon Saul, t. 13.. 24. Thus God has many ways of preserving his people. Providence is never at a loss.

1. 4 ^^ Saul spake to Jonathan his son, .r\ and to all his servants, that they should kill David. 2. But Jonathan, SauPs son, delighted much in David: and Jonathan told David, saying, Saul my father seeketh to kill thee. Now, therefore, I pray thee, take heed to thyself until the morning, and abide in a secret place,, and hide thyself: 3. And 1 will go out and stand beside my father in the field where thou art, and I will commune with my father of thee; and what I see, that I will tell thee. 4. And Jonathan spake good of David unto Saul his father, and said unto him. Let not the king sin against his servant, ap;ainst David; because he hath not sinned against thee, and because his works have been to thee-ward very good. 5. For he did put his life in his hand, and slew the Philistine, and the Lord wrought a great salvation for all Israel: thou sawest it, and didst rejoice ; wherefore then wilt thou sin against innocent blood, to slay David without a cause ? 6. And' Saul hearkened unto the voice of Jonathan: and Saul sware, ^45 the Lord liveth, he shall not be slain. 7. And Jonathan called David, and Jonathan showed

1. SAMUEL, XIX.

iiim all those things: and Jonathan brought David to Saul, and he was in his presence as in times past.

Saul and Jonithan appear here in their different characters, with reference to Da\id.

I. Never wys enemj' so unreasonably cruel as Saul. He spake to his son and all his servants, that they should kill David, v. 1. His projects to take liini off, had failed, and therefore he proclaims him an outlaw, and charges all about him, upon their allegiance, to take the first opportunity to kill Divid. It is strange that he was not ashamed thus to avow his milice, when he could gi\e no ics' ■ for it; and that, knowing that all his servants lo, ^ him, for so he had said himself, {ch. 18. 22.) he was not afraid of pro\ oking them to rebel by this bloody order. Either mulice was not then so politic, or justice was not so corrupted, as it has been since, or else Saul would ha\ e had liim indicted, and have suborned witnesses to swear treason against him, and so liave had him taken off, as Na-both was, by colour of law: but there is least danger from this undesigned malice. It was strange that he who knew how well Jonathan loved him, .should expect him to kill liim; but he thought, l)c-cause he was heir to the crown, he must needs be as envious at David as himself was. And Providence ordered it thus, that he might befriend David's safety.

II. Never was friend so surprisingly kind as Jonathan, A friend in need is a friend indeed: such a one Jonathan was to David. " He not only continued to delight much in him, though David's glory eclipsed his, but bravely appeared for him now that the stream ran so strong ag linst him.

1. He took care for his present security, by letting him know his danger; (v. 2.) " Take heed to thyself, and keep out of harm's way." Jonathan knew not but some of the sc-rvants might be either so obsequious to Saul, or so envious at David, as to put the orders into execution which Saul had given, if they could light on David.

2. He took pains to pacify his father and reconcile him to David. The next morning, he ventured to commune with him concerning David; {v. 3.) not that night, either because he observed Saul to be drunk, and not fit to be spoken to, or because he hoped tliat, when he had slept upon it, he would himself revoke the order, or becriuse he could not have an opportunity of speaking to him till morning. His intercession for David was, (1.) Very pi-udent. It was managed with a great deal of the meekness of wisdom; and he showed liimself faithful to his friend by speaking good of him, though he was in danger of incurring his f ither's displeasure by it. A rare instance of valuable friendship! He ple-rids, [1.] The good services David had done to the public, and particularly to Saul; His work has been to thee-ward very good, v. 4. Witness the relief he had given him against his distemper with his harp, and his bold encounter with Goliath, that memorable action, which did, in effect, save Saul's life and kingdom; he appeals to himself concerning that, Thou thyself sawest it, and didst rejoice. In that, and other instances, it appeared that David was a favourite of Heaven and a friend to Israel, as well as a good sei-vant to Saul, for by him the Lord tvrought a great salvation for all Israel; so that to order him to be slain, was not onlv base ingratitude to so good a servant, but a great affront to God, and a great injury to the public. [2. ] He pleads his in-nocency: though he had formerly done many good oflfices, vet if Me had now been chargeable with any crimes, it had been another matter, but he has not tinned against thee; (v. 4.) his blood is innocent.

(v. 5.) and if he be slain, it is without cause. And Jonathan had therefore reason to protest against it, because he could not entail any thing upon his family more pernicious than the guilt ot innocent blood. (2.) His intercession, being thus prudent, was prevalent. God inclined the heart of Saul to hearken to the voice of Jonathan. Note, We must be willing to hear reason, and to take all reproof and good advice even from our inferiors; parents from their own children. How forcible are right words! Saul was, for the present, so far convinced of the unreasonableness of his enmity to David, that, [1.] He recalled the bloody warrant for his execution; (v. 6.) As the Lord liveth, he shall not he slain. Whether Saul swore here with due solemnity or no, does not appear; perhaps he did, and the matter was of such moment as to deserve it, and of such uncertainty as to need it; but, at other times, Saul swore rashly and profanely, which made the sincerity of this oath justly questionable: for it may be feared that those who can so in- jest with an oath as to make a by-word of it, and prostitute it to a trifle, have not such a due sense of the obligation of it, but that, to ser\ e a turn, they will prostitute it to a lie. Some suspect that Saul said and swore this with a malicious design to bring David within his reach again, intending to take the first opportunity to slay him: but as bad as Saul was, we can scarcely think so ill of him; and therefore we suppose ihat he spake as he thought, for the present, but the convictions soon wore off, and his corruptions prevailed and triumphed over them. [2.] He renewed the grant of his place at court. Jonathan brought him to Saul, and he ivas in hia presence as in times past, {y. 7.) hoping that now the storm was over, and that his friend Jcnathan would be instrumental to keep his father always in this good mind.

8. And there was war again: and David went out and fought with the Philistines, and slew them with a great slaughter; and they fled from him. 9. And the evil spirit from the Lord was upon Saul, as he sat in his house with his javelin in his hand: and David played with his hand. 10. And Saul sought to smite David even to the wall with the javelin; but he slipped away out of Saul's presence, and he smote the javelin into the wall: and David fled, and escaped that night.

Here,

I. David continues his good services to his king and country. Though Saul had requited him e\il for good, and even his usefulness was the very thmg for which Saul envied him, yet he did not therefore retire in sullenness, and decline public service. Those that are ill paid for doing good, yet must not be weary in well-^om^, remembering what a bountiful Benefactor our heavenly Father is, even to the froward and unthankful.

Notwithstanding the many affronts Saul had given to David, yet we find him, (1.) As bold as ever in using his sword for the service of his country, t. 8. The war broke out again with the Philistines, which gave David occasion again to signalize him self: it was with a great deal of bravery that he charged them; he came off victorious, slaying many, and puttimr the rest to flight. (2.) As cliceiful ; s ever in using his harp for the service of his prince. When Saul was disturbed with his former fits of melancholy, David played wi/h his hand, v. 9. Ho might have pleaded that that was a piece of ser

I. SAMUEL, XIX.

313

vice now below him; but an humble good man will think nothing below him by which he may do good. He might have objected the danger he was hi the last time he did this office for Saul, ch. 18. 10. But he had learned to render good for e\ il, and to trust God with his safety in the way of his duty. See how David was affected when lis enemy was sick; (Ps. 35. 13, 14.) which, perhaps, refers to Saul's sickness.

2. Saul continues his malice against David. He that but the other day had sworn by his Maker, that he ahould not be slain, now endeavours to slay him himself. So implacable, so incurable, is the enmity of the seed of the serpent against that of tlie woman; so deceitful and desperately wicked is the heart of man without the grace of God, Jer. 17. 9. The fresh honours David had won in this last war with the Philistines, instead of extinguishing Saul's ill-will to him, and confirming his reconciliation, revived his en\ y and exasperated him yet more. And when he indulged this wicked passion, no mM'\ elthixi I'le evUsfiirit came u/ion hi7n; {v. 9.) for when we let the sun go down on our wrath, we give place to the devil, (Eph. 4. 26, 27.) we make room for him and invite him. Discomposure of mind, though helped forward by the agency of Satan, commonly owe their original to men's own sins and follies. Saul's fear and jealousy made him a torment to himself, so that he could not sit in his house without a javelin in his hand, pretending it was for his preservation, but designing it for David's destruction; for he endeavoured to nail him to the wall, running at him so violently, that he struck the javelin into the wall, v. 10. So strong was the devil in him, so strong his own rage and passion. Perhaps he thought, if he had killed him now, he had been excusable both before God and man, as being non comfios mentis — not right in his mind, and that it would have been imputed to his distraction. But God cannot be deceived by pretences, whatever men may be.

3. God continues his care of David, and still watches over him for good. Saul missed his blow; David was too quick for him and fled, and by a kind providence esca/ied that night. To these preservations, among others, David often refers in his Psalms, when he speaks of God being his Shield and Buckler, his Rock and Fortress, and delivering his soul from death.

11. Saul also sent messengers unto David's house, to watch him, and to slay him in th" morning: and Michal, David's wife, told him, saying, If thou save not thy hfe to-night, to-morrow thou shalt be slain. 13. So Michal let David down through a window : and he went, and fled, and escaped.

13. And Michal took an image, and laid it in the bed, and put a pillow of goats' hair for his bolster, and covered it with a cloth.

14. And when Saul sent messengers to take David, she said. He is sick. 15. And Saul sent the messengers again to see David, saying. Bring him up to me in the bed, that I may slay him. 16. And when the messengers were come in, behold, there was an image in the l)ed, with a pillow of e;oats' hair for his bolster. 17. And Saul said unto Michal, Why hast thou deceived me so, and s^nt away mine enemy, that he is escaped 1 And Michal answered Saul,

He said unto me. Let me go; why should I kill thee ?

Here is,

I. Saul's further design of mischief to David. When he had escaped the javelin, supposing he went straight to his own house, as indeed he did, he sent some of his guards after him to lay wait at the door of his house, and to assassinate him in the morning as soon as he stirred out, v. 11. Josephus says, the design was to seize him, and to hurry him before a court (f justice that was ordered to condemn him, and put him to death, as a traitor; but we are here told, it was a shorter way they were to take with him, they were ordered to slay him. Well might David complain that his enemies were bloody men, as he did in the Psalm which he penned at this time, and upon this occasion, (Ps. 59.) when Saul sent, and they watched the house to kill him. See v. 2, 3, and 7. He complains that swords were in their li/is.

II. David's wonderful deliverance cut of this danger; Michal was the instrument of it, whom Saul gaN e him to be a snare to him, but she proved his protector and helper; often is the devil out-shot with his own bow. How Michal came to know the danger he was in, does not appear; perhaps she had notice sent her from court, or, rather, was herself aware of the soldiers about the house, when they were going to bed, though they kept so still and silent, that chey said. Who does hear? as Da\ id takes notice of this in that Psalm, v. 7. She, knowing her father's great indignation at David, soon suspected the design, and bestirred herself for her husband's safety.

1. She got Da\id out of the danger. She told him how imminent the peril was, {y. 11.) To morrow thou wilt be .slain. She told him, as .losephus paraphrases it, that if the sun saw him there next morning it would never see him more; and then put him in a way of escape. David himself was better versed in the art of fighting than of flying, and had it been lawful, it would have been easy f<;r him to have cleared his house, by dint of sword, from those that haunted it, but Michal let him down through a window, {v. 12.) all the doors being guarded; and so he fled and escaped. And now it was, that, either in his own closet before he went, or in the hiding-plare to which he fled, he penned that fifty-ninth Psalm, which shows that, in his fright and hurry, his mind was composed, and, in this great danger, his faith was strong and fixed < n God; and whereas the plot was to slay him in the morning, he speaks there with the greatest assurance, (x'. 16.) / will sing aloud of thy mercy in the morning.

2. She practised a deception upon Saul and those whom he employed to be the instruments (f his cruelty. When the doors of the house were opened in the morning, and David did not appear, the messengers would search the house for him; and did so. But Michal told them he was sick in bed, (x'. 14.) and if they would not believe her, they might see; for (x'. 13.) she had put a wooden image in the bed, and wrapt it up close and warm as if it had been David asleep, and not in a condition to be spoken to: the goat's hair about the image was to resemble David's hair, the better to impose upon them. Michal can by no means be justified in telling a lie, and co^ ering it thus with a cheat; Ciod's triith needed not her lie: but she intended herebv to keep Saul in suspense for a while, that David might ha-- e time to secure himself, not doubt'ng but thi^se niessenge'-s would pursue him, if they fomd he w:^s gone. The messengers had«*o much humanity ;>s not to ofi^er him t;nv disturbance, when they heard he w^s sick; for to them that are in that

1. J?Ai\lUEL, XIX.

miseiy, pity should be shown; but Saul, when he heard it, gave positive orders that he should be brought to him, sick or well; {v. 15.) Bring- him to me in Che bed that I /nay slay him. It was base and barbarous thus to triumph over a sick man; and to v.)W the death of one who, for aught he knew, was dying by the hand of nature. So earnestly did he thirst after his blood, and so greedy was his revenge, that he could not be pleased to see him dead, unless he himself was the death of him; though a while ago he said, Let not mine hand be ufion him. Thus when men lay the reins on the neck of their passions, they grow more and more outrageous. When the messengers were sent again, the clieat was discovered, V. 16. But by this time it was to be hoped that David was safe, and therefore Michal was not then much concerned at the discovery. Saul chid her for helping David to escape; {v. 17. ) IVhy hast thou deceived me so? What a base spiiit was Saul of, to expect that, because Michal was his daughter, she must therefore betray her own husband to him unjustly! Ought she not to forsake and forget her father and her father's house, to cleave to her husband! Those that themseh es will beheld by no bonds of reason or religion, are ready to think that others should as easily break those bonds. In answer to Saul's chiding, Michal is not so careful of her husband's reputation as she had been of his person, when she makes this her excuse, He said. Let me go; ivhy should I kill thee? As her insinuating that she should have hindered his flight, was false, (it was slie that put him upon it and furthered it,) so it was an unjust unworthy reflection upon him, to suggest that he threatened to kill her, if she would not let h'm go, and might confirm Saul in his rage ag;;inst him. David was far from being so barbarous a man and so imperious a husband, so brutish in his resolves, and so haughty in his menaces, as she here represented him. But David suff'ered both from friends and foes, and so did the Son of David.

18. So David tied, and escaped, and came to Samuel to Ramah, and told him all that Saul had done to him : and he and Samuel went and dwelt in Naioth. 19. And it was told Saul, saying, Behold, David is at Naioth in Ramah. 20. And Saul sent messengers to take David: and when they saw the company of the piophets prophesying, and Samuel standing c/s appointed over them, the Spirit of God was upon the messengers of Saul, and they also prophesied. 21. And when it was told Saul, he sent other messengers, and they prophesied likewise. And Saul sent messengers again the third time, and they prophesied also. 22. Then went he also to Ramah, and came to a great well tliat is in Sechu: and he asked and said, Where are Samuel and David 1 And one said. Behold, they he at Naioth in Ramah. 23. And he went thither to Naioth in Ramah : and the Spirit of God was upon him also, and he went on and prophesied, until he came to Naioth in Ramah. 24. And he stripped off his clothes also, and prophesied before Samuel in like manner, and lay down naked all tliat day, and all that night. Wherefore they say, Is Saul also among the prophets !

Here is,

I. David's place of refuge. Being got away m the night from his own house, he fled not to Bethlehem to his relations, or to any of the cities of Israel that had caressed and cried him up, to make an interest in them for his own preservation; but he ran straight to Samuel, and told him all that Saul had done to him, v. 18. 1. Because Samuel was the man that had given him assurance of the crown; and his faith in that assurance now beginning to fail, and he being ready to say in his haste, (or, /n his Jiight, as some read it, Ps. 116. 11.) All men are liars, ("not only Saul that promised me my life, but Samuel himself that promised me the throne,") whither should he go but to Samuel, for such encouragements, in this day of distress, as would support his faith? In flying to Samuel, he made God his Refuge, tmsting in the shadow of his wings; where else can a good man think himself safe? 2. Because Samuel, as a prophet, was best able to advise him what to do in this day of his distress. In the Psalm he penned the night before, he had lifted up his prayer to God; and now he takes the first opportunity of waiting upon Samuel, to receive direction and instruction from God. If we expect answers of peace to our prayers, we must have our ears open to God's Avord, v. 3. Because with Samuel there was a college of prophets with whom he might join in praising God, and the pleasure of that would be the gi-eatest relief imaginable to him in his present distress, he met with little rest or satisfaction in Saul's court, and therefore went to seek it in Samuel's church. And, doubtless, what little pleasure is to be had in this world, they have it, that live a life of communion with God; so that David retired in the time of trouble, Ps. 27. 4. . 6.

II. David's protection in this place. He and Samuel went and dwelt (or lodged) in JVaioih, where the school of the prophets was, in Ramah, a*; -n a privileged place, for the Philistines them-s' ""uld not disturb that meeting, ch. 10. 10. Bui rs.ail, having notice of it by some of his spies, (v. 19.) set officers to seize David, v. 20. When they did not bring him, he sent more; when they returned not, he sent the third time; {v. 21.) and hearing no tidings of these, he went himself, v. 22. So impatient was he in his thirst after David's blood, so restless to compass his design against him, tliough baffled by one providence after another, that he could not perceive that David was under the special protection of Heaven. It was below the king, to go himself on such an errand as this; but persecutors will stoop to any thing, and stick at nothing, to gratify their malice. Saul lays aside all public business to hunt David. How was David delivered, now that he was just ready to fall (like his own lamb formerly) into the mouth cf the lion! Not as he delivered his lamb, by slaying the lion, or as Elijah was delivered, by consuming the messengers with ^/ire from heaven, but by turning the lions for the present into lambs.

1. When the messengers came into the congregation where David was among the prophets, the Sfiirit of God came upon them, and they firo/ihe-sied; that is, they joined with the rest in praising (rod. Instead of seizing David, they themselves were seized. And thus, (l.)(Tod secured David, for either they were put into such an ecstasy by the spirit of prophecy, that they could not think of any thing else, and so forgot their errand, and never minded David; or they were by it put, for the present, into so good a frame, that they couid not entertain the thought of doing so bad a thmg. (2.) He put an honour upon the sons of the proj)hets, and the commimion of saints, and showed how he can, when he pleases, strike an awe upon the worst of men, by the tokens of his presence in the assemblies

1. SAMUEL, XX.

313

of the faithful, and force them to acknowledge, that Goa is with them of a truth, 1 Cor. 14. 24, 25. See also the benefit of religious societies, and what good impressions may be made by them on minds that seemed unapt to receive such impressions. And where may the influence of the Spirit be expected, but in the congregations of the saints? (3.) He magnified his power over the spirits of men. He that made the heart and tongue, can manage both to sene his own purposes. Balaam prophesied of the happiness of Israel, whom he would have cursed; and some of the Jewish writers think these messengers prophesied of the advancement of David to the throne of Israel.

2. Saul himself was likewise seized with the spiiit of prophecy, before he came to the place. One would ha\'e thought that so bad a man as he had been in no danger of being turned into a prophet; yet, when God will take this way of protecting David, even Saul is no sooner come (as Bishop Hall expresses it) within smell of the smoke of Naioth, but he prophesies, as his messengers did, -u. 23. He stripped off his royal robe and warlike habiliments, because they were either too fine, or too heavy, for this service, and fell into a trance, as it should seem, or into a rapture, which continued all that day and night. The saints at Damascus were delivered from the rage of the New Testament Saul, by a change wrought on his spirit, but of another nature from this. This was only amazing, but that sanctifying. This for a day, that for ever. Note, Many have gi-eat gifts, and yet no grace; prophesy in Christ's name, and yet are disowned by him, Matth. 7. 22. Now the proverb recurs. Is Saul amonf( the firofihets? See rA. 10. 12. Then it was different from what it had been, but now contrary. He is rejected of God, and actuated by an evil spirit, and yet among the fir op he ts.

CHAR XX.

David, having several times narrowly escaped Saul's fury, begins to consider at last, whether it were not necessary for him to retire into the country, and take up arms in his own defence. But he will not do so daring a thing, without consulting his faithful friend Jonathan ; how that was done, and what passed between them, we have an account in this chapter, where we have as surprising instances of supernatural love, as we had in the chapter before of unnatural hatred. I. David complains to Jonathan of his present distress, and engaged him to be his friend, v. 1. .8.

II. Jonathan faithfully promises to get and give him intelligence how his father stood affected to him, and renews the covenant of friendship with him, v. 9.. 23.

III. Jonathan, upon trial, finds, to his grief, that his father was implacably enraged against David, v. 24..34.

IV. He gives David notice of this, according to the appointment between them, v. 36..42.

1. 4 ND David fled from Naioth in Ra-l\^ mah, and came and said before Jonathan, What have I done ? what is mine iniquity ? and what is my sin before thy father, that he seeketh my Hfe ? 2. And he said unto him, God forbid: thou shalt not die: behold, my father will do nothing, either great or small, but that he will show it me ; and why should my father hide this thing from me 1 it is not so. 3. And David sware moreover, and said, Thy father certainly knoweth that I have found grace in thine eyes; and he saith. Let not Jonathan know this, lest he be grieved: but truly, as the Lord liveth, and as thy soul liveth, there is but a step between me and death. 4. Then Vol. II.—2 R

said Jonathan unto David, Whatsoever thy soul desireth, I will even do it for thee. 5. And David said unto Jonathan, Behold, tomorrow is the new moon, and I should not fail to sit with the king at meat; but let me go, that I may hide myself in the field unto the third f/a^/at even. 6. If thy father at all miss me, then say, David earnestly asked leave of me, that he might run to Beth-lehem his city: for there is a yearly sacrifice there for all the family. 7. If he say thus, It is well; thy servant shall have peace: but if he be very wroth, then be sure that evil is determined by him. 8. Therefore thou shalt deal kindly with thy servant; for thou hast brought thy servant into a covenant of the Lord with thee : notwithstanding, if there be in me iniquity, slay me thyself; for why shouldest thou bring me to thy father ^

Here,

1. David makes a representation to Jonathan of his present troubles. While Saul lay bound by his trance at Naioth, Da\ id escaped to the couit, and got to speak with Jonathan. And it was happy for him, that he had such a friend at court, when he had such an enemy on the throne. If tliere be those that hate and despise us, let us not be disturbed at that, for there are those also that ]o\e and respect us; (iod hath set the one against the oiher, and so must we. Jonathan was a friend that. loved at all times; loved David as well now in distress, and bid him as welcome into his arms, as he had done when he was in his triumph; [ch. 18. 1.) and he was a brother that was born for adversity, Prov. 17. 17. Now, 1. David appeals to Jonathan himself concerning his innocency, and he needed not say much to him fn- the proof of that, only de ■ sires him, that if he knew of any just offence he liad given his father, he would tell him, that he might humble himself, and beg his pardon. What have I done? V. 1. 2. He endeavours to convince him, that, notwithstanding his innocency, Saul sought his life. Jonathan, from a principle of filial respect to his father, was very loath to believe that he designed, or would ever do, so wicked a .thing, v. 2. He the rather ho] cd so, because he knew nothing of any such design; and he had usually been made privy to all his counsels. Jonathan, as became a dutiful son, cndcavt ured to cover his father's shame, as far as w^is consistent with justice and fidelity to David. Charity is not forward to think evil of any, especially of a parent, 1 Cor. 13. 5. David therefore gives him the assurance of an oath concerning his own danger; swears the peace upon Saul, that he was in fear of his life by him; '* jis the Lord liveth, than which nothing more sure in itself; i.'nd as thy soul liveth, than which nothing moj-c certain to thee; whatever thou thinkest, there is hut a stcfi between me and death," v. 3. And as for S uil's C( n-cealing it from Jonathan, it was easy to acccnuit for that, he knew the friendship between him and David; and theiefore, though in other things he advised with him, yet not in that. None more fit than Jonathan to serve him in every design that was just and honourable, but he knew him to be a man of more \irtue than to be his confidant in so base a design as the murder of David.

n. Jonathan genei-ously offers him his service; {v. 4.) Whatsoever thou desirest, he needed not insert the provision of lawful andhrmest, (for he knew David too well to think he would ask any thing that

I. SAMUEL, XX.

was otherwise,) I will even do it for thee. This is true friendship. Thus Christ testifies liis love to us, Ask, and it shall be done for you: iind we must testify our's to him, by keeping his commandments.

III. David only desires him to satisfy himself, and then to satisfy him, whether Saul did really design his death or no. Perhaps David proposed this, more for Jonathan's conviction than his own, for he himself was well satisfied.

1 The method of trial he proposes, was very natural, and would ceitainly discover how Saul stood affected t > him. The two next days, Saul was to dine publicly, upon occasion of the solemnities of the new moon, when extraordinary sacrifices were offered, and feasts made upon the sacrifices. Saul was rejected of God, and the Spirit of the Lord was departed from him, and vet he kept up his observance of the holy feasts. There may be the remains of external devotion, where there is nothing but the ruins of real virtue. At these solemn feasts, Saul had either all his children to sit with liim, and David had a seat as one of them; or all his great officers, and David had a seat as one of them. However it was, David resolved his seat should be empty (and that it never used to be at a sacred feast) those two days, {v. 5. ) and he would abscond till the solemnity was over, and put it upon this issue; If Saul admitted an excuse for his absence, and dispensed with it, he would conclude he had changed his mind, and was reconciled to him; but if he resented it, and was put into a passion by it, it was easy to conclude he designed him a mischief, since it was certain he did not love him so well as to desire his presence for any other end, tha'n he might have an opportunity to do him a mischief, v. 7.

2. The excuse he desires Jonathan to make for his absence, we have reason to think, was true; that he was invited by his elder brother to Beth-lehem, his own city, to celebrate this new moon with his relations there, because beside the monthly solemnity, in which they held communion with all Israel, they had now a yearly sacrifice, and a holy feast upon it, for all the family, v. 6. They kept a day of thanksgiving in their Ktmily for the comforts they enjoyed, and a prayer, for the continuance of them. By this it appeals that the family David was of, was a very religious family, a house that had a church in it.

3. The arguments he uses with Jonathan, to persuade him to do this kindness for him, are very

Eressing, v. 8. (1.) That he had entered into a ;ague of friendship with him, and it was Jonathan's own proj)osal. 'Ihoii hast brought thy serx'ant into a covenant of the Lord ivith thee. (2.) That he would by no means urge him to espouse his cause, if he was not sure that it was a righteous cause; " If there be iniquity in me, I am so far from desiring or expecting that the covenant between us should bind thee to be a confederate with me in that iniquity, that I freely release thee from it, and wish that thy hand may be first upon me: slay me thyself." No honest man will urge his friend to do a dishonest thing for his sake.

9. And Jonathan said, F'ar be it from thee: for if [ knew certainly that evil were determined by my father to come upon thee, tiien would not T tell it thee ? 10. Then said David to Jonathan, Who shall tell me ? or what 7/thy fatlier answer thee roughly ? 11. And Jonathan said unto David, Come, and let us go out into the field. And they went out both of them info the field. 12. And Jonathan said unto David, O Loud God of Israel, when I have sounded my father about

to-morrow any time, or the third day., and behold, if there be good towards David, and J then send not unto thee, and show it thee, 13. The Lord do so and much more to Jonatlian: but if it please my father to do thee evil, then I will show it thee, and send thee away, that thou mayest go in peace: and the Lord be with thee, as lie hath been with my father. 14. And thou shalt not only while yet 1 live show me the kindness of the Lord, that I die not: 15. But also thou shalt not cut off thy kindness from my house for ever: no, not when the Lord hath cut off the enemies of David every one from the face of the earth. 16. So Jonathan made a covejiaiit with the house of David, saying, Let the Lord even require it at the hand of David's enemies. 17. And Jonathan caused David to swear again, because he loved him: for he loved. him as he loved his own soul. 18. Then Jonathan said to David, To-morrow is the new moon: and thou shalt be missed, because thy seat will be empty. 19. And 7vUen thou hast stayed three days, then thou shalt go down quickly, and come to the place where thou didst hide thyself when the business was in hand, and shalt remain by the stone Ezel. 20. And I will shoot three arrows on the side thereof, as though I shot at a mark. 21. And behold, I will send a lad, saying. Go, find out the arrows. If I expressly say unto the lad, Behold, the arrows are on this side of thee, take them; then come thou : for there is peace to thee, and no hurt; as the Lord liveth. 22. But if I say thus unto the young man. Behold, the arrows are beyond thee; go thy way: for the Lord hath sent thee away. 23. And as touching the matter which thou and \ have spoken of, behold, the Lord be between thee and me for ever.

Here,

I. Jonathan i^rotests his fidelity to David in his distress. Notwithstanding the strong confidence David had in Jonathan, yet, because he might have some reason to fear that his father's influence, and his own interest, should make him warp, or grow cool toward him, Jonathan thought it requisite solemnly to renew the professions of his friendship to him; (t*. 9.) " Far be it from thee to think that I suspect thee of any crime, for which I should either slay thee myself, or deliver thee to my father; no, if thou hast any jealousy of that, come, let us go into the field, v. 11. and talk it over more fully." He does not challenge him to the field to fight him for an affn^nt, but to fix him in his friendship. He faithfully promises him that he would let him know how, upon trial, he found his father nfTccted toward him, and would make the matter neither l)etter nor worse than it was. '• If there be good toward thee, I will show it thee, that thou mayest be easy: (^v. 12.) it evil, I will send thee away, that tliou mayest be safe;" {y, 13.) and thus would help to deliver him

I. SAMUEL, XX.

315

from the evil, if it were real, and from the fear of eul, if it were but imaginary. For the confirmation of liis promise, he appeals to God, 1. Asa witness; {v. 12.) " 0 Lord God of Israel, thou know-est 1 mean sincerely, and think as I speak." The strength of his passion made the manner of his speaking concise and abrupt. 2. As a judge; " 7'/ie Lord do so, arid much more, to Jonathan, v. 13. if I speak deceitfully, or break my word with my friend:" he expresses himself thus solemnly, that David might be abundantly assured of his sincerity. And thus God hasconfir.med his promises to us, that we might have strong consolation, Heb. 6. 17, 18. Jonathan adds to his protestations his hearty prayers, " The Lord be with thee, to protect and prosper thee, as he has been formerly ivith my father, though now he be withdrawn." This intimates his belief that David would be in his father's place, and his good wishes that he might prosper in it better than his father now did.

II. He provides for the entail of the covenant of friendship with David upon his posterity; {v. 14. • 16.) he engages David to be a friend to his family when he was gone; {y. 15.) " Thou shalt promise that thou wilt not cut off thy kindness from my house for ever." This he spoke from a natural affection he had to his children, whom he desired it might go well with when he was gone, and for his future welfare he desired toimpro\e his present interest. It also bespeaks his firm belief of David's advancement, and that it would be hi the power of his hand to do a kindness or unkindness to his seed; for, in process of time, the Lord ivould cutoff his enemies, Saul himself not excepted: then " Do not thou cut off thy kindness from my house, nor revenge my father's wrongs upon my children." The house of David must likewise be bound to the house of Jonathan from generation to generation; he made a covenant (v. 16.) with the house of David. Note, True friends cannot but covet to transmit to their's after them their mutual affections. Thine own friend, and thy father's friend, forsake not. This Kindness, 1. lie calls the kindness of the I^ord, because it is such kindness as the Lord shows to those whom he takes into covehant with himself; for he is a God to them, and to their seed; they are beloved for their father's sake. 2. He secures it by an imprecation, v. 16. The Lord requires it at the hand of David's seed, (for of David himself he had no suspicion,) if they prove so far David's enemies, as to deal wi ongfully with the posterity of Jonathan, David's friend. He feared lest Da\ id, or some of his, should hereafter be tempted, for the clearing and confirming of their title to the throne, to do by his seed, as Abimelech had done by the sons of Gideon; (Jud. 9. 5.) and this he would effectually prevent: but the reason given (v. 17.) why Jonathan was so earnest to have the friendship entailed, is purely generous, and has nothing of self in it; it was because he loved him as he loved his own soul, and therefore desired that he and his might be loved by him. David, though now in disgrace at court, and in distress, was as amiable in the eyes of Jonathan as ever he had been; so pure were the principles on which his friendship was built. Having himself sworn to David, he caused David to swear to him, and (as we read it) to swear again, which David consented to; (for he that bears an honest mind, does not startle at assurances;) to swear by his love to him, which he looked upon as a sacred thing, Jonathan's heart was so much upon it, that, when they parted this time, he concludes with a solemn appea'. to (xod. The Lord be between thee and mefortver; {v. 23.) that is, •' God himself be judge between us and our families for ever, if on either side this league of friendship be violated." It was ill remembrance of this covenant, that David

was kind to Mephibosheth, 2 Sam. 9. 7.—21. 7. It will be a kindness to ourselves and our's, to secure an interest in those whom God favours, and to make his friends ours.

III. He settles the method of intelligence, and by what signs and tokens he would give him notice how his father stood affected toward him. He would be missed the first day, or at least the second day, of the new moon, and would be inquired after, v. 18. On the third day, by which time he would be returned from Beth-lehem, he must be at such a place, (f. 19.) and Jonathan would come toward that place with his bow and arrows to shoot for diversion; {y, 20.) would send his lad to fetch his arrows, and if they were shot short of the lad, David must take it for a signal of safety, and not be afraid to show his head; {y. 21.) but if he shot beyond the lad, it was a signal of danger, and he must shift for his safety, x". 22. This expedient he fixed upon, lest he should not have the opportunity, which yet it proved he had, of talking with him, and making the report by word of mouth.

24. So David hid himself in the field: and when the new moon was come, the king sat him down to eat meat. 25. And the king sat upon his seat, as at other times, even upon a seal by tlie wall: and Jonathan arose, and Abner sat by Saul's side, and David's place was empty. 26. Nevertheless Saul spake not any thing that day : for he thought; Something hath befallen him,he is not clean; surely lie is not clean. 27. And it came to pass on the morrow, ivhich tvas the second dar/ of the month, that David's place was empty : and Saul said unto Jonathan his son. Wherefore cometh not the son of Jesse to meat, neither yesterday, nor to-day ? 28, And Jonatlian answered Saul, David earnestly asked leave of me to go to Beth-lehem: 29. And he said. Let me go, I pray thee ; for our family hath a sacrifice in the city; and my brother he hath commanded me to be there : and now if I have found favour in thine eyes, let me get away, I pray thee, and see my brethren. Therefore he cometh not unto the king's table. 30. Then Saul's anger was kindled against Jonathan, and he said unto him, Tiiou son of the perverse rebellious wovian., do not 1 know that thou hast chosen the son of Jesse to thine own confusion, and unto the confusion of thy mother's nakedness ? 31. For as long as the son of Jesse liveth upon the ground, thou shalt not be established, nor thy kingdom. Wherefore now send and fetch him unto me, for he shall surely die. 32. And Jonathan answered Saul his father, and said unto him, Wherefore shall he be slain ? what hath he done? 33. And Saul cast a javelin at him to smite him: whereby Jonathan knew that it was determined of his father to slay David. 34. So Jonathan arose from the table in fierce anger, and did eat no meat the second day

I. SAMUEL, XX.

of the month : for he was grieved for David, because his father had done him shame.

Jonathan is here effectually convinced of that which he was so loath to believe, that his father had an implacable enmity to David, and would certainly be the death cf him if it were in his power; and he had like to have paid very dear himself for the conviction.

I. David is missed from the feast on the first day, but nothing is said of him. The king sat iifion his seat, to feast upon the peace-offerings, as at other times, V. 25. and yet had his heait as full of envy and malice against David as it would hold: he should first have been reconciled to him, and then come and offered his gift; but, instead of that, he hoped, at this feast, to drink the blood of David. W hat an abomination was that sacrifice, which was brought with such a wicked mind as this! Prov. 21. 27. When the king came to take his seat, Jonathan arose, in reverence to him, both as his father and as his sovereign; e\eryone knew his place, but David's was empty. It did not use to be so. None more constant than he in attending holy duties; nor had he been absent now, but that he must have come at the peril of his life, self-preservation obliged him to withdraw. In imminent peril present opportunities may be waved, nay, we ought not to throw ourselves into the mouth of danger. Christ himself absconded often, till he knew that his hour was come. But that day Saul took no notice that he missed David, but said within himself, Surely he is not clean, v. 26. Some ceremonial pollution has befallen him, which forbids him to eat of the holy things, till he has washed his clothes, a?id bathed his flesh in water, and been unclean until the eve?i. Saul knew what conscience David made of the law, and that he would rather keep away from the holy feast, th:in come in his uncleanness. Blessed be God, no u ' ■ inness is now a restraint upon us, but what we m.i, by faith and repentance be washed from in the fountain opened, Ps. 26. 6.

II. He is inquired for the second day, x^. 27. Saul asked Jonathan, who he knew was his confidant. Wherefore cometh not the son of Jesse to meat? He was his own son by marriage, but he calls him in disdain, the son of Jesse. He asks for him, as if he were not pleased that he should be absent from a religious feast: and so it should be an example to masters of families to see to It, that those under their charge be not absent from the worship of God, either in pul)lic or in the family. It is a bad thing for us, except in case of necessity, to omit any o])portunity of statedly attending on God in solemn ordinances. Thomas lost a sight of Christ by being once absent from a meeting of the disciples. But that which displeased Saul, was, that hereby he missed the opportunity he expected, of doing David a mischief.

III. J'onathan makes his excuse, xk 28, 29. 1. That he was absent upon a good occasion; keeping the feast in an'ther place, though not here; sent for by his elder brother, who was now more respectful to him than he had been, (cA. 17. 28.) and that he was gone to pay his respects to his relations, for the keeping up of brotherly love; and no master would deny a servant liberty to do that at proper times. He pleads, 2. That he did not go without leave, humbly asked and obtained from Jonathan, who, as his superior officer, was proper to be applied t(^ for it. Thus he represents David, as not wanting in any instance of respect and duty to the government.

IV. Saul, hereupon, breaks out into a most extravagant passion, and rages like a lion disappointed of his prey. David v'as out of his reach, but he falls foul upon Jonathan for his sake; {y. 30, 31.)

gave him base language, not fit for a gentleman, a prince, to give to any man, especially to his own son, heir apparent to his crown, a son that served him, the greatest stay and ornament of his family, before a deal of company, at a feast, when all should be in good humour, at a sacred feast, by which all irregular passions should be mortified and subdued; yet he does in effect call him, 1. A bastard: Thou son of thefierverse rebellious woman; that is, according to the foolish and filthy language of men's brutish passion now-a-day. Thou son of a whore. He tells him he was born to the co?ifusion of his mother; that is, he had given the world cause to suspect that he was not the legitimate son of Saul, because he loved him whom Saul hated, and supported him who would be the destruction of their family. 2. A traitor: 7'hou son of perverse rebellion, so the word is; that is, "Thou perverse rebel." At other times, he reckoned no counsellor or commander that he had, more trusty and well-beloved than Jonathan; yet now, in his passion, he represents him as dangerous to his crown and life. 3. A fool: Thou hast chosen the son of Jesse for thy friend, to thine own confusion, for while he li\ es, thou shall never be established. Jonathan indeed did wisely and well for himself and family, to secure an interest in David, whom Heaven had destined to the throne; yet, for this he is branded as most impolitic. It is good taking God's people for our people, and going with those that have him with them; it will prove to our advantage at last, however for the present it may be thought a disparagement, and a prejudice to our secular interest. It is probable that Saul knew that David was anointed to the kingdom, by the same hand that anointed him, and then, not Jonathan, but himself, was the fool, to think to defeat the counsels of God. Yet nothing will serve him but David must die, and Jonathan must fetch him to execution. See how ill Saul's passion looks, and let it warn us against the indulgence of any thing like it in ourselves. Anger is madness, and he that hates his brother, is a murderer. V. Jonathan is sorely gi ieved, and put into disorder, by his father's barbarous passion; and the more, because he had hoped better things, v. 2. He was troubled for his father, that he should be such a brute; troubled for his friend, whom he knew to be a friend of God, that he should be so basely abused: he was grieved for David, v. 34. and troubled for himself too, because his father had done him. shame; and though most unjustly, yet he must submit to it. One would pity Jonathan, to see how he was put, 1. Into the peril'of sin. Much ado that wise and good man had to keep his temper, upon such a provocation as this. His father's reflections upon himself he made no return to; it becomes inferiors to bear with meekness and silence the contempts put upon them in wrath and passion. When thou art the anvil, lie thou still. But his dooming David to die, he could not bear; to that he replied with some heat, (x'. 32.) Wherefore shall he be slain? JVhat has he done? Generous s])ii-its can much more easily bear to be abused themselves, than to hear their friends abused. 2. Into the peril of death. Saul was now so outrageous, that he threw a javelin at Jonathan, x-. 33. He seemed to be in great care {v. 31.) that Jonathan should be established in his kingdom, and yet now he himself aims at his life. What fools, what savage beasts, and worse, does anger make men! How necessary is it to put a hook in its jaws! Jonathan was fullv satisfied that evil was determined against David, which put him out of frame exceedingly: ht rose from table, thinking it high time, wlun his life was struck at, and would eat no meat; for ihey were not to eat of the holy things in their mmn-ning. All the guests, we may suppose, were discomposed,

I. SAMUEL, XXf.

317

wid the mirth of the feast spoiled. He that is cruel, troubles his oivnjiesh, Prov. 11. 17.

35. And it came to pass in the morning, that Jonathan went out into the field at the time appointed with David, and a httle lad vyith him. 36. And he said unto his lad. Run, find out now the arrows which I shoot. And as the lad ran, he shot an arrow beyond him. 37. And when the lad was come to the place of the arrow which Jonathan had shot, Jonathan cried after the lad, and said, Is not the arrow beyond thee? 38. And Jonathan cried after the lad, Make speed, haste, stay not. And Jonathan's lad gathered up the arrows, and came to his master. 39. But the lad knew not any thing: only Jonathan and David knew the matter. 40. And Jonathan gave his artillery unto his lad, and said unto him. Go, carry them to the city. 41. And as soon as the lad was gone, David arose out of a place toward the south, and fell on his face to the ground, and bowed himself three times: and they kissed one another, and wept one with another, until David exceeded. 42. And Jonathan said to David, Go in peace, forasmuch as we have sworn both of us in the name of the Lord, saying. The Lord be between me and thee, and between my seed and thy seed for ever. And he arose and departed: and Jonathan went into the city.

Here is,

1. Jonathan's faithful performance of his promise to give David notice of the success of his dangerous experiment. He went at the time and to the place appointed, (x^. 35.) within sight of which he knew David lay hid; sent his foot-boy to fetch his arrows, which he would shoot at random; {v. 36.) gave David the fatal signal, by shooting an arrow beyond the lad; {y. 37.) Is not the arroiv beyond thee? That word \_beyond'\ David kn^.w the meaning of better than the lad. Jonathan dismissed the lad, who knew nothing of the matter, and finding the coast clear, and no danger of a discovery, he presumed upon one minute's personal conversation with David after he had bid him flee for his life.

2. The mfcst sorrowful parting of these two tnends, who, for aught that appears, never came together again but once, and Lhat was by sLealth in a wood, ch. 23. 16. (1.) David addressed himself to Jonathan with the reverence of a servant rather ttian the freedom of a friend; he fell on his face to the ground, and bowed himself three times, as one deeply sensible of his obligations to him for the good services he had done him. (2.) They took leave of each other with the greatest affection imaginable, with kisses and tears; they wept on each other's neck till David exceeded, v. 41. The separation of two such faithful friends was equally grievous to them both, but David's case was the more deplorable: for when Jonathan was returning to his family and friends, David was leaving all his comforts, even those of God's sanctuary, and therefore his grief exceeded Jonathan's; or, perhaps, it was because his temper was more tender, and his passions

.stronger. (3.) They referred themselves to the covenant of friendship that was between them, both

of them comforting themselves with that in this mournful separation. '* ive have sworn both of us in the 7iame of the Lord, for ourselves and our heirs, that we and they will be faithful and kind to each other from generation to generation." Thus while we are at home in the body and absent from the Lord, this is our comfort, that he has 7nade with us an everlasting- covenant.

CHAP. XXI.

David has now quite taken leave, both of Saul's court, and of his camp; has bid farewell to his ulter idem — his other self, the beloved Jonathan; and fruni henceforward to the end of this book, he is looked upun and treated as an outlaw, and proclaimed a traitoi-; we still find him shifting^ from place to place for his own safety, and Saul pursuing him. His troubles are very particularly related in this and the following chapters, not only to be a key to the Psalms, but that he mitrht be, as other prophets, an example to the saints, in all ages, of suffering affliction, and of patience; and, especially, that he might be a type of Christ, who, being anointed to the kingdom, humbled himself, and was therefore highly exalted. But the example of the suHering Jesus was a copy without a blot, that of David was not so; witness the records of this chapter, where we find David in his flight. I. Imposing upon Ahimelech the priest, to get from him both victuals and arms, v. 1..9. II. Imposing upon Achish, king of Gath, by feigning himself mad, v. 10- -15. Justly are troubles called temptations, for many are by them drawn into sin.

1. r|^HEi\ came David to Nob to Ahime-M lech the priest: and Ahimelech was afraid at the meeting of David, and said unto him. Why art thou alone, and no man with thee ? 2. And David said unto Ahimelech the priest. The king hath commanded me a business, and hath said unto me. Let no man know any thing of the business whereabout I send thee, and what I have commanded thee : and I have appointed my servants to such and such a place. 3. Now therefore what is under thine hand ? give jne five loaves of bread in mine hand, or what there is present. 4. And the priest answered David, and said, There is no common bread under mine hand, but there is hallovv^ed bread ; if the young men have kept themselves at least from women. 5. And David answered the priest, and said unto him. Of a truth women have been kept from us about these three days, since I came out, and the vessels of the young men are

'■""•ly, and the bread is in a manner common,

noi

yea, though it were sanctified this day in the vessel. 6. So the priest gave him hallowed bread: for there was no bread there but the show-bread, that v^as taken from before the Lord, to put hot bread in the day when it was taken away. 7. Now a certain man of the servants of Saul 2vas there that day, detained before the Lord ; and his name ivas Doeg, an Edomite, the chiefest of the herdmen that belonged to Saul. 8. And David said unto Ahimelech, And is there not here under thine hand spear or sword ? for 1 have neither brought my sword nor my weapons with me, be

I. SAM URL, XXI.

cause the king's business required haste. 9. And the priestsaid, The sword of Goliath the Philistine, whom thou slewest in the valley of Elah, behold, it is here wrapped in a cloth behind the ephod: if thou wilt take that, take it: for there is no other save that here. And David said, There is none like that; give it me.

Here,

I. David, in distress, flies to the tabernacle of God, now pitched at Nob, supposed to be a city in the tribe of Benjamin. Since Shiloh was forsaken, the tabernacle often rennoved, though the ark still remained at Kirjath-jearim. Hither David came in his flight from Saul's fury, (v. 1.) and applied himself to Ahimelech the priest. Samuel the prophet could not protect him, Jonathan the prince could not; he therefore has recourse next to Ahimelech the priest. He foresees he must now be an exile, and tlierefore comes to the tabernacle, 1. To f.ike an affecting leave of it, for he knows not when he shall see it again, and nothing will be more afflictive to him in his banishment than his distance from the house of God, and his restraint from public ordinances, as appears by many of his Psalms. He had given an affectionate farewell to his friend Jonathan, and cannot go till he has given the like to the tabernacle. 2. To inquire of the Lord there, and to beg direction from him in the way of duty and safety; his case being difficult and dangerous. That this was his business, appears c/i. 22. 10. where it is said that Ahimelech inquired of the Lord for him, as he had done formerly, v. 15. It is a great comfort to us in a day of trouble, that we have a God to go to, to whom we may open our case, and from vvhom we may ask and expect direction.

n. Ahimelech the priest is surprised to see him in so poor an equipage; having heard that he was fallen into disgrace at court lie looked shy upon him, as most are apt to do upon their friends when the world frowns upon them. He was afraid of incurring Saul's displeasure by entertaining him, and took notice how mean a figure he now made to what he used to m ike. JV/iy art thou alone? He had some with him, (as appears, Mark 2. 26.) but they were_ only his own servants; he had none of the courtiers, no persons of quality with him, as he used to have at other times, when he came to inquire of the Lord. He says, (Ps. 42. 4.) he was wont to go with a multitude to the house of God; and, having now but two or three with him, Ahimelech might well ask, Why art thou alone? He that was suddenly advanced from the solitude of a shepherd's life to the crowds and hurries of the camp, is now as soon reduced to the desolate condition of an exile, and is alone like a sfiarrow on the house-tofi. Such changes are there in this world, and so uncertain are its smiles! Those that are courted to-day, may be deserted to-morrow.

III. David, undei- pretence of being sent by Saul upon public services, solicits Ahimelech to supply his present wants, v. 2, 3. Here David did not behave like himself; he told Ahimelech a gross untruth, that Saul had ordered him business to despatch; that his attendants were dismissed to such a place, that he was charged to observe secrecy, and therefore durst not communicate it, no not to the priest himself. It was all false. What shall we say to this? The scripture does not conceal it, and we dare not justify it: it was ill done, and proved of bad consequence,' for it occasioned the death of the firiests of the Lord, as David reflected uponit af-

terward with regret, ch. 22. 22. It was needless for him thus to dissemble with the priest, for we ni.iy suppose, that if he had told him the truth lie would have sheltered -and relieved him as re.id.ly .is Samuel did, and would have known the better'how to ad\ ise him, and inquire of God for him. People should be free with their faithful ministers. David was a man of great faith and courage, and yet now both failed him, and befell thus foully through fear and cowardice, and both owing to the weak-ness of his faith. Had he trusted God aright, he would not have used such a sorry sinful shift as thi? for his own preservation. It is wiitten not for our imitation, no, not in the greatest straits, but for our admonition. Let him that thinks he stands, take heed lest he fall; and let us all pray daily, Lord, lead us not into temfitation. Let us all take occasion from this to lament, 1. The weakness and in firmity of good men; the best are not perfect on thi.> side of heaven. There may be true grace, where yet there are many failings. 2. The wickedness of bad times, which forces good men into such straits as prove temptations too strong for them. Oppression makes a wise man do foolishly.

Two things David begged of Ahimelech, bread and a sword.

(1.) He wanted bread. Jive loaves, v. 3. Travelling was then troublesome, when men generally carried their provisions with them, having little money, and no public houses, else Da\ id had not now been to seek for bread. It seems David had known the seed of the righteous begging bread, occasionally, but not constantly, Ps. 37. 25.

Now, [1.] The priest objected that he had non< but hallonvea bread, shovj-bread, which had stood a week on the golden table in the sanctuary, and was taken thence for the use of the priests and their families, v. 4. It seems the priests kept no good house, but wanted either a heart to be hospitable, or rather provisions wherewithal. Ahimelech thinks that the young men that attended David might not eat of this bread, unless they had for some time abstained from women, even from their own wives: this was required At the giving of the law; (Exod. 19. 15.) but otherwise we never find this made the matter of any ceremonial purity on the one side, or pollution on the other. And therefore the priest here seems to be over-nice, not to say, superstitious.

[2.] David pleads that he and they that were with him, in this case of necessity, might lawfully eat of the hallowed bread, for they were not only able to answer his terms of keeping from women for three days, but that (he vessels, that is, the bodies, of the young men were holy, being possessed in sancti-Jication and honour at all times; (1 Thess. 4. 4, 5.) and therefore God would take particular care of them, that they wanted not necessary supports, and would have his priest to do so. And being thus holy, holy things were not forbidden to them. Poor and pious Israelites were, in effect, priests to God, and rather than be starved, might feed on the brea':'. which was appropriated to the priests. Believers are spiritual priests, and the offerings of the Lord shall be their inheritance; they eat the bread of their God. He pleads that the bread is in a manner common, now that what was primarily the religious use of it, was over; especially fas our margin reads it) when there it this day other oread {hot, v. 6.) sanctified this day in the vessel, and put in the room of it upon the table. This was David's plea, and the Son of David approves it, and shows from it that mercv is to be preferred to sacrifice, that ritual observances must give way to moral du ties; and that that may be done in a case of an urgent providential necessity, which may not otherwise be done. He brings it to justify his disciplos in

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319

plucking the ears of corn on the s ibbath-clay, for which the Pharisees censured them, Matth. 12. 3, 4.

[3.] Ahimelech hereupon supplies him. He gave him hcUoived bread; (i'. 6.) and some think that it w IS about this that he inquired of the Lord, ch. 22. 10. As a faithful servant, he would not dispose of his Master's provisions without his Master's leave. This bread, we may suppose, was the more agreeable to David for its being hallowed, so precious were all sacred things to him. The show-bread was but twelve loaves in all, yet out of this he gives David five, {v. 3.) though he had no more in the house; but he trusted in Providence.

(2.) He wanted a sword. Persons of quality, though officers of the army, did not then wear their swords so constantly as now they do, else surely David had not been without one; it was a wonder that Jonathan did not furnish him with his, as he had done, ch. 18. 4. However, it happened that he had now no weapons with him, the reason of which he pretends to be, because he came away m haste, v. 8. Those that are furnished with the sword of the Spirit and the shield of faith, cannot be disarmed of them, nor need they, at any time, to be at a loss. But the priests, it seems, had no swords; the weapons of their warfare were not carnal; there was not a sword to be found about the tabernacle, but the sword of Goliath, which he laid up behind the ephod, as a monument of the glorious victory David obtained over him; probably, Da\id had an eye to that, when he asked the priest to help him with a sword; for that being mentioned, O! says he, there h none like that, give it me, x^- 5. He could not use Saul's armour, for he had not proved it; but this sword of Goliath he had made trial of, and done execution with; by this it appears that he was well grown in strength and stature, tliat he could wear and wield such a sword as that. God had taught his hands to war, so that he could do wonders, Ps. 18. 34. Two things we may observe concerning this sword. [1.] That God had graciously gi\ en it him, as a pledge of his singular favour; so that, whenever he drew it, nay, whenever he looked upon it, it would be a great support to his faith, by bringing to mind that great instance of the particular care and countenance of the divine providence. Experiences are great encouragements. [2.] That he had gratefully given it back to God, dedicating it to him and to his honour, as a token of his thankfulness; and now in his distress it stood him greatly in stead. Note, What we devote to God's praise, and serve him with, is most likely to redound, one way or other, to our own comfort and benefit. What we gave, we have from him.

Thus was David well furnished with arms and victuals; but it fell out very unhappily, that there was one of Saul's servants then attending before the Lord, Doeg by name, that proved a base traitor, both to David and to Ahimelech. He was by birth an Edomite; {v. 7.) and though proselyted to the Jewish religion, to get the preferment he now had under Saul, yet he retained the ancient and hereditary enmity of Edom to Israel. He was master of the herds, which, perhaps, was then a place of as much honour as master of the horse is now. Some occasion or other he had at this time to wait on the priest, either to be purified from some pollution, or to pay some vow; but whatever his business was, it is said, he was detained before the Lord. He must attend, and could not help it, but he was sick of the service, snuffed at it, and said, lITiat a weariness is it! Mai. 1. 13. He would rather have been any where else than before the Lord, and therefore, instead of minding the business he came about, was plotting to do David a mischief, and to be avenged on Ahimelech for detaining him. God's sanctuary

could never secure itself from such wolves in sheep's clothing. See Gal. 2. 4.

10. And David arose, and fled that day for fear of Saul, and went to Achish the king of Gath. 11. And the servants of Achish said unto him. Is not this David the king of the land ? did they not sing one to another of him in dances, saying, Saul hath slain his thousands, and David his ten thousands? 12. And David laid up these words in his heart, and was sore afraid of Achish the king of Gath. 13. And he changed his behaviour before them, and feigned himself mad in their hands, and scrabbled on the doors of the gate, and let his spittle fall down upon his beard. 14. Then said Achish unto his servants, Lp, ye see the man is mad: wherefore then have ye brought him to me ? 15. Have I need of madmen, that ye have brought this/e//oz^; to play the madman in my presence ? shall this fellow come into my house ?

David, though king elect, is here an exile; designed to be master of vast treasures, yet had been just now begging his bread; anointed to th(; crown, and yet here forced to run his country: thus do God's providences sometimes seem to run counter to his promises, for the trial of his people's faith, and the glorifying of his name, in the accomplishment of his counsels, notwithstanding the difficulties that lay in the way. Here is,

1. David's flight into the land of the Philistines, where he hoped to be hid, and to remain, undiscovered, in the court or camp of Achish, king of Gath, V. 10. Israel's darling is necessitated to quit the land of Israel, and he that was the Philistines' great enemy, (upon I know net what inducements,) goes to seek for shelter among them. It should seem that as, though the Israelites loved him, yet the king of Israel had personal enmity to him, which obliged him to leave his own country; so, though the Philistines hated him, yet the king of Gath had a personal kindness for him, valuing his merit, and, perhaps, the more for his killing Goliath of Gath, who, it may be, had been no friend to Achish. To him David now went directly, as to one he could confide in; (as afterward, ch. 27. 2, 3.) and Achish would have now protected him, but that he was afraid of disobliging his own people by it. God's persecuted people have often found better usage from the Philistines than from Israelites, in the Gentile theatres than in the Jewish synagogues: the king of Judah imprisoned Jeremiah, and the king of Babylon set him at liberty.

2. The disgust which the servants of Achish took at his being there, an-d the complaint of it to Achish; (v. 11.) " Is not this David? Is not this he that has triumphed over the Philistines? Witness that burthen of^the song which was so much talked of; Saul has slain his thousands, but David, this very man, his ten thousands. Nay, is not this he that (if our intelligence from the land of Israel be true) is, or is to be, the king of the land? As such he must be an enemy to our country; and is it safe or honourable for us to protect or entertain such a man?" Achish perhaps, had intimated to them, that it would be policy to entertain David, because he was now an enemv to Saul, and he might be hereafter a friend to them; it is commrn for the outlaws of a nat'on to be sheltered by the enemies of that

I. SAMUEL, XXII.

nntion; but the servants of Achish objected to his politics, and thought it not at all fit that he should stay among them.

3. The fright which this put David into. Though he had some reason to put confidence in Achish, yet, when he perceived the servants of Achish jealous of him, he began to be afraid that Achish would be obliged to deliver him up to them, and he was sore afraid; (t». 12.) and perhaps he was the more appreliensive of his own danger, when he was thus discovered, because he wore Goliath's sword, which, we may suppose, was well known at Gath, and which he had reason to expect they would cut off his head, as he had cut off Goliath's with it. David now learned by experience what he has taught us, (Ps. 118. 9.) that it is better to trust in the Lord than to put confidence in firinces. Men of high degree are a lie, and if we make them our hope, they may prove our fear. It was at this time that David penned the fifty-sixth Psalm, (Michtam, a golden fisahn,) when the Philistines took him in Gath, where having showed before God his distresses, he resolves, {v. 3.) what time I am afraid, I will trust in thee: and therefore {y. 11.) will not be afraid what man can do unto me, no not the sons of the giant.

4. The course he took to get out of their hands. He feigned himself mad; (v. 13.) he used the gestures and fashions of a natural fool, or one that was gone out of his wits; supposing they would be ready enough to believe that the disgrace he was fallen into, and the troubles he was now in, had driven him distracted. This dissimulation of his cannot be justified: it was a mean thing thus to disparage himself, and inconsistent with truth thus to misrepresent himself, and therefore not becoming the honour and sincerity of such a man as David: )et it was not a downright lie, and it was like a stratagem in war, by which he imposed upon his enemies for the preservation of his own life. What David did here in pretence, and for his own safety, which made it partly excusable, drunkards do really, and only to gratify a base lust; they make fools of themselves, and change their behaviour; their words and actions commonly are either as silly and lidiculous as an idiot's, or as furious and outrageous as a madman's, which has often made me wonder, that ever men of sense and honour should allow themselves in it.

5. His escape by this means, v. 14, 15. I am apt to think Achish was aware that the delirium was but counterfeit, but, being desirous to protect David, as we find afterward he was very kind to him, even when the lords of the Philistines favoured him not, (cA. 28. 1, 2.—29. 6.) he pretended to his servants, that he really thought he was mad, and therefore had reason to question whether it was David or no; or, if it were, they needed not fear him, what harm could he do them now that his reason was departed from him? They suspected that Achish was inclined to entertain him; " Not I," says he, " he is a madman, I'll have nothing to do with him, you need not fear that I should employ him, or give him any countenance. Have I need of madmen? Shall this fool come into my house? I will show him no kindness, but then you shall do him no hurt, for if he be a madman, he is to be pitied." He therefore drove him away, as it is in the title of Ps. 34. which David penned upon this occasion, and an excellent Psalm it is, and snows, that he did not change his spirit when he changed his behaviour, but even in the greatest difficulties and hurries his heart was fixed, trusting in the Lord; and he concludes that Psalm with this assurance, that none of fhem that trust in God shall be desolate, though they may be, as he now was, solitary and distressed;/iersfcu^ecf but not forsaken.

CHAP. XXII.

David being driven from Achish, returns into the land of Israel to be haunted by Saul. I. David sets up his standard in the cave of ^dullam- entertains liis relatipns, (v. 1.) lists soldiers, (v. 2.) but removes his aged parents to a more quiet settlement, (v. 3, 4.) and has the prophet Gad for his counsellor, v. o. II. Saul resolves to pursue him and find him out, complains of his servants and Jonathan, (v. 6 .. 8-) and finding by Doeg's information that Ahimelech had been kind to David, he ordered him and all the priests that were with him, eighty-five in all, to be put to death, and all that belonged to them destroyed; (v. 9.. 19.) from the barbarous execution of which sentence, Abiathar escaped to David, v. 20.. 23.

1. l^AVID therefore departed thence, Mj^ and escaped to the cave AduUam : and when his brethren and all his father's house heard it, they went down thither to him. 2. And every one/Aa^yrfls in distress, and every one that 7cas in debt, and every one that was discontented, gathered themselves unto him; and he became a captain over them: and there were with him about four hundred men. 3. And David went thence to Mizpeh of Moab: and he said unto the king of Moab, Let my father and my mother, I pray thee, come foi th, ajid be with you till I know what God will do for me. 4. And he brought them before the king of Moab : and they dwelt with him all the while that David was in the hold. 5. And the prophet Gad said unto David, Abide not in the hold ; depart, and get thee into the land of Judah. Then David departed, and came into the forest of Hareth.

Here,

1. David shelters himself in the cave of Adullam, V. 1. Whether it was a natural or artificial fastness, does not appear; it is pi'obable that the access to it was so difficult, that Da\ id thought himself able, with Goliath's sword, to keep it against all the forces of Saul, and therefore buried himself alive in it, while he was waiting to see (as he says here, v. 3.) what God would do with him. The promise of the kingdom implied a promise of preservation to it, and yet David used proper means for his own safety, else he had tempted God. He did not do any thing that aimed to destroy Saul, but only to secure himself. He that miglit have done good service to his country as a judge or general, is here shut up in a cave, and thrown by as a vessel in which there was no pleasure. We must not think it strange, if sometimes shining lights be thus eclipsed and hid under a bushel. Perhaps the apostle refers to this instance of David, among others, when he speaks of some of the Old Testament Avorthies that wandered in deserts, in dens and caves of the earth, Heb. 11. 38. It was at this time that David penned the 142d Psalm, which' is entitled, ^ prayer tvhen he was in the cave; and there he complains that no man would know him, and tltat refuge failed him, but hopes that shortly the righteous should compass him about.

2. Thither his relations flocked to him, his brethren and all his father's house, to be protected by him, to give assistance to him, and to take their lot with him. .^ bj-other is born for adversity. Now Joab and Abishai, and the rest of his relations, came to him, to suffer and venture with him, in hopes shortlv to be advanced with him; and they were so. The first three of his worthies were those

1. SAMUEL, XXII.

3'21

thit first owned him when he was in the cave, 1 Chron. 11. 15, &:,.

3. Here he be^an tn raise forces in his own defence, V. 2. He found by the late experiments he had made, that he cnuld not save himself by flight, and tlierefore was necessitated to do it by force; wherein he never acted offensively, never offered any violence to his prince, nor gave any disturbance to the peace of tlie kingdom, but only used his forces as a guard to liis own person. But whatever defence his soldiers were to him, they did him no great credit, for the regiment he had was made up not of great men, or rich men, or stout men, no nor good men, but men in distress, in debt, and discontented, men of broken fortunes and restless spirits, that were put to their shifts, and knew not well what to do with themselves. When David had fixed his head-quarters in the cave of Adullam, they came and enlisted themselves under him to the number of about four hundred. See what weak in-stiiiments God sometimes makes use of, by which to bring about his own purposes. The Son of David is ready to receive distressed souls, that will appoint him their Captain, and be commanded by him.

4. He took care to settle his parents in a place of safety; no such place could he find in all the land of Israel, while Saul was so bitterly enraged against him, and all that belonged to him for his sake; he therefore goes with them to the king of Moab, and puts them under his protection, v. 3, 4. Observe here, (1.) With what a tender concern he provided for his aged parents. It was not fit they should be exposed either to the frights or to the fatigues which he must expect during his struggle with Saul, (their age would by no means bear it,) therefore the first thing he does, is, to find them a quiet habitation, whatever became of himself. Let children learn from hence to s/iow piety at home, and to requite their parents, (1 Tim. 5. 4.) in every thing consulting their ease and satisfaction; though ever so highly preferred, and ever so much employed, let them not forget their aged parents. (2.) With what an humble faith he expects the issue of his piesent distress. Till I know what God will do for me. He expresses his hopes very modestly, as one that had entirely cast himself upon God and committed his way to him, expecting a good issue, not from his own arts, or arms, or merits, but from what the wisdom, power, and goodness of God would do for him. Now David's father and mother forsook him, but God did not, Ps. 27. 10.

5. He had the ad\ice and assistance of the prophet Gad, who, probably, was one of the sons of the prophets that were brought up under Samuel, and was by him recommended to David f t his chaplain or spiritual guide; being a prophet, he would prav for him and instruct him in the mind of God; and David, though he was himself a prophet, was glad of his assistance. He advised him to go into the land of Judah, {v. 5.) as one that was confident rf his own innocency, and was well assured of the divine protection, and was desirous, even in his present hard circumstances, to do some service to his tribe and country. Let him not be ashamed to own his own cause, nor decline the succours that would be offered h'ur.. Animated by this word, there he determined t") appe ir publicly. Thus are the steps of a good man ordered by the Lord.

6. When Saul heard that David was discovered, and the men that were with him, (now Saul abode in Gibeah under a tree in Ramah, having his spear in his hand, and all his servants tcere standing about him;) 1. Then Saul said unto his servants that

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stood about him, Hear now, ye Benjamites, will the son of Jesse give every one ot" you fields and vineyards, and make you all captains of thousands, and captains of hundreds ; 8. That all of you have conspired against me, and there is none that show-eth me that my son hath made a league with the son of Jesse, and there is none of you that is sorry for me, or showeth unto me that my son hath stirred up my servant against me, to lie in wait, as at this day ? 9. Then answered Doeg the Edomite, which was set over the servants of Saul, and said, I saw the son of Jesse coming to INob, to Ahimelech the sonof Ahitub. 10. And he inquired of the Lorij for him, and gave him victuals, and gave him the sword of Goliath the Philistine. 11. Then the king sent to call Ahimelech the priest, the son of Ahitub, and all his father's house, the priests that ivei^e in Nob : and they came all of them to the king. 12. And Saul said. Hear now, thou son of Ahitub. And he answered, Here I am, my lord. 13. And Saul said unto him. Why have ye conspired against me, thou and the son of Jesse, in that thou hast given him bread, and a sword, and hast inquired of God for him, that he should rise against me, to lie in wait, as at this day ? 14. Then Ahimelech answered the king, and said, And who is so faithful among all thy servants as Davie), which is the king's; son-in-law, and goeth at thy bidding, and is honourable in thine liouse ? 15. Did I then begin to inquire of God for him 1 be it far from me. Let not the king impute a?iy thing unto his servant, nor to all the house of my father: for thy servant knew nothing of all this, less or more. 16. And the king said. Thou shalt surely die, Ahimelech, thou and all thy father's house. 17. And the king said unto the footmen that stood about him. Turn, and slay the priests of the Lord; because their hand also is with David, and because they knew when he fled, and did not show it to me. But the servants of the king would not put forth their hand to fall upon the priests of the Lord. 18. And the king said to Doeg, Turn thou, and fall upon the priests. And Doeg the Edomite turned, and he fell upon the priests, and slew on that day fourscore and five persons that did wear a linen ephod. 19. And Nob, the city of the priests, smote he with the edge of the swoi-d, both men and women, children and sucklings, and oxen, and asses, and sheep, with the edge of the sword.

We have seen the progress of David's trou^J now here we have the progress of Saul's wi'^^^ ness. He seems to have laid aside the thou^"* °*

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all other business, and to have devoted himself wholly to the pursuit of David. He heard, at length, by the common fame of the country, that David ivas dvicovered, that is, that he appeared publicly, and enlisted men in liis service; and hereupon he called all his servants alwut him, and sat down under a tree, or grove, in the higli phice at Gibeah, with his spear in his hand for a sceptre; intimating the force by which he designed to rule, and the present temper of his spirit, or its distenv per rather, which was to kill all that stood in his way. In this bloody court of inquisition,

I. Saul seeks for information against David and Jonathan, v. 7, 8. Two things he was willing to suspect, and desirous to see proved, that he might wreak his malice upon two of the best and most excellent men he had about him. 1. Th t his servant David did lie in wait for him, and seek his life, which was utterly false. He really sought David's life, and therefore pretended that David sought his life, though he could not charge him with any overt 4Ct that gave the least umbrage or suspicion. (2.) That his son Jonathan stirred him up to do so,_ and was confederate with him in compassing and imagining the death of the king. This also was notoriously false. A league of friendship there was between David and Jonathan, but no conspiracy in any evil thing; none of the articles of their covenant carried any mischief to Saul. If Jonathan had agreed, after the death of Saul, to resign to David, in compliance with the revealed will of God, what harm would that do to Saul? Yet thus the best friends to their prince and country have often been odiously represented as enemies to both; even Christ himself was so. He takes it for granted that Jonathan and David were in a plot against him, his crown and dignity, and is displeased with his servants that they do not give him information of it, supposing that they could not but know it; whereas really there was no such thing. See the nature of a jealous malice, and its pitiful arts to extort discoveries of things that are not. He looks upon _ all about him as his enemies, because they do not just say as he says; and tells them, (1.) That they were verv unwise, and acted against the interest both of their tribe, (for thev were Benjamitcs, and Da\ id, if he were advanced, would bring the honour into Judih which was now in Beiij miin,) and of their families; for David would never i)e able to give them such rewards as he had for them, oi fields and vineyards, and such preferment, to be colonels and captains. (2.) That thev were unfaithful; You have consfiircd against me. What a continual agitation and torment are they in that give way to a spirit of jealousy! If a ruler hearken to lies, all his serx'ants are ivicked; (Prov. 29. 12.) that is, they seem to be so in his eyes. (3.) That they were very unkind. He thought to work upon their good nature with that word. There is none of you that is so much as sorry for me, or solicitous for me, as some read it. By these reasonings he stirred them up to act vigorously, as the instruments of his malice, that they might take away his suspicions of them.

II. Though he could not learn any thing from his servants against David or Jonathan, yet he got in-foi-mation from Doeg, against Ahimelech the priest.

1. An indictment is brought against Ahirnelech

by Doeg, and he himself is evidence against him, v.

9, 10. Perhaps Doeg, as bad as he was, would not

have given this information, if Saul had not extorted

i for had he been very forward to it, he would

li're done it sooner: but now he thinks they must

'j^ 11 deemed traitors, if none of them be accusers,

and'^erefore tells Saul what kindness Aliimelech

had J owed to David, which he himself happened

to be an eye-witness of. He had inquired of Cod for him, (wh'ch the priest used not to do but for public pers^ ns and about public affairs,) and he had furnislied him with bread and a sivord. All this was true: but it was not the whole truth; he ought to ha\ e told Saul further, that Da\ id had made Ahimelech belies e he was then going upon the king's business; so that what service he did to Da-\id, however it proved, was designed in honour to Saul, and this would have proved Aliimelech, whom Saul had in his power, and would have thrown all the blame upon David, who was cut of his reach.

2. Ahmelech is seized, or summoned rather to appear before the king, and upon this indictment he is arraigned. The king sent for him and all the priests who attended the sanctuary, whom he supposed to be aiding and abetting; and they, not being conscious of any guilt, and therefore not apprehensive of any danger, came all of them to the king; {v. 11.) and none of them attempted to make an escape, or to flee to David for shelter, as they would have done, now that he had set up his standard, if they had been as much in his interest as Saul suspected they were. Saul arraigns him himself with the utmost disdain and indignation; (v. 12.) Hear now, thou son of jihitub; not so much as ( lUing him by his name, much less giving him his title of distinction. By this it appears that he had cast off the fear of God, that he showed no respect at all to his priests, but took a pleasure in affronting them and insulting over them. Ahimelech holds up his hand at the bar in these words, " Here J am, my lord, ready to hear my charge, knowing I have done no wrong." He does not demur to the jurisdiction of Saul's court, nor insist upon ;n exemption as a priest, no, not though he were a High Priest, to which office, that of the judge, or chief magistrate, had not long since been annexed; but Saul having now the sovereignty vested in him, in things pertaining to the king, even the High Priest lowers himself to a level with common Israelites. Let every soul be subject (even clergymen) to the higher flowers.

3. His indictment is read to him, v. 13. That he, a false traitor, had joined himself with the son of Jesse in a plot to depose and muT'der the king. "His design" (says Saul) "was to rise ufi against me, and thou didst assist him with victuals and arms." See what bad constructions the most innocent actions are liable to; how unsafe they are, that live under a tyrannical government, and what reason we have to be thankful for the happy constitution and administration of the government we arc under.

4. To this indictment he pleads Not guilty; (r. 14, 15.) he owns the fact, but denies that he did it traitorously or maliciously, or with any design against the king. He pleads that he was so far from knowing of any quarrel between Saul and David, that he really took David to have been as much in favour at court as ever he had been. Ob-.serve, He does not plead that David had told him an untruth, and with that had imposed upm him, though really it was so, because he would not proclaim the weakness of so good a man, no not for his own vindication, especially to Saul, who sought all occasions against him; but he insists u])on the settled reputation David had, as the most faithful of all the servants of Saul; the honour the king had put upon him in marrying his daughter to him, the use the king had often made of him, and the trust he had reposed in him; he goes at thy bidding, and is honourable in thy house, and therefore any one would think it a meritorious piece of service to the crown, to show him respect, so far from apprehending it to be a crime. He pleads that he had

/. SAxVIUEL, XXIL

32.i

been wont to inquire oj God for htm, when he was sent by Saul upon any expedition, and did it now as innocently as e\ er he had done it. He protests his abhorrence of the thought of being in a plot against the king; " Be it far from mc, I mind my own business, and meddle not with state-matters." He begs the king's favour. Let him not imfiute any crime to us; and concludes with a declaration of his innocen-cy, Thy servant knew nothing- of all this. Could any man plead with more evidences of sincerity? Had he been tried by a jury of honest Israelites, he had certainly been acquitted, for who can find any fault in him? But,

5. Saul himself gives judgment against him; {v. 16.) Thou shalt surely die, Ahimelech, as a rebel, thou and all thy father's house. What could be more unjust? / saw under the sun, the place of judgment, that wickedness was there, Eccl. 3. 16. (1.) It was unjust that Saul should himself alone, give judgment in his own cause, without any appeal either to judge or prophet, to his pri\y-council, or to a council of war. (2.) That so fair a plea should be overruled or rejected without any reason given, or any attempt to disprove the allegations of it, but purely with a high hand. (3.) That sentence should be passed so liastily and with so much precipitation; the judge taking no time liim-self to consider of it, nor allowing the prisoner any time to move in arrest of judgment. (4.) That the sentence should be passed not only on Ahinielech himself, who was the only person accused bv Doeg, but on all his father's house, against whom nothing was alleged: must the children be put to death for the fathers? (5.) That the sentence was pronounced in passion, not for the support of justice, but for the gratification of his brutish rage.

6. He issues out a warrant (a \erbal warrant only) for the immediate execution of liis bloody sentence.

(1.) He ordered his footmen to be the executioners of this sentence, but they refused, v. 17. Hereby he intended to put a further disgrace upon the priests; they may not die by the hands of his men of war, (as 1 Kings 2. 29.) or his usual ministers of justice, but his footmen must triumph over them, and wash their hands in their blood. [1.] Ne-.er was the command of a prince more barbarously given; Turn, and slay the Jiriests of the Lord. This is spoken with such an air of impiety, as can scarce be paralleled. Had lie seemed to forget their sacred office and relation to God, and take no notice of that, it had intimated some regret that men of that character should fall under his displeasure; but to call them the firieats of the Lord then, when he ordered his footmen to cut their throats, looked as if, upon that \ery account, he hated them. God having rejected him, and ordered another to be anointed in his room, he seems well pleased with this opportunity of being avenged on the priests of the Lord, since' (Jod himself was out of his reach. What wickedness will not the evil_ spirit hurry men to, when he gets the dominion! He alleges, in his order, that which was utterly false, and unproved to him, that thev knew v^hen David fled; whereas they knew nothing of the matter. [2.] Never was the command of a prince more honourably disobeyed. The footmen had more sense and grace than their master. Though they might expect to be turned out of their places, if not punished and put to death for their refusal, yet, come on them what would, they would not offer to fall on the priests of the Lord, such a reverence had they for their office, and such a conviction of their innocence.

(2.) He ordered Doeg (the accuser) to be the executioner, and he did it. One would have thought that the footmen's refusal should have awakened Saul's conscience, and he should not have

insisted upon the doing of a thing so barbarous as that his footmen startled at the thought of it. But his mind was blinded and his heart hardened, and if they will not do it, the hands of the witness shall be upon them, Deut. 17. 7. The most bloody tyrants have fo^ind out instruments of their cruelty as barbarous as thcmseh es; Doeg is no sooner commanded to fall upon the priests, than he does it willingly enough, and, meeting with no resistance, slays with his own hand (for aught that appears) on that same day eighty-five priests that were of the age of ministration, between twenty and fifty, for they wore a linen ejihod, (y. 18.) and perhaps appeared at this time before Saul in their habits, and were slain in them. This (one would think) was enough to satiate the most blood-thirsty; but the horse-leech of persecution still cries, "Give, give." Doeg, by Saul's order no doubt, having murdered the priests, went to their city Nob, and put all to the sword there, {ik ly.) 7nen, wornen, and children, and the cattle too. Barbarous cruelty, and such as one cannot think of without horror! Strange, ihat ever it should enter into the heart of man to be so impious, so inhuman! We may see in this, [1.] The desperate wickedness of Saul, when the Spirit of the Lord was departed from him. Nothing so vile, but they may be hurried to it, who have provoked God to give them up to their heart's lusts. He that was so compassionate as to spare Agag and the cattle of the Amalek-ites, in disobedience to the command of God, could now, with unrelenting bowels, see the priests of the Lord murdered, and nothing spared of all that belonged to them. For that sin, God left him to this. [2.] The accomplisliment of the threatenings long since pronounced against the house of Eli; for Ahimelech and his family were descendants from him. I'hnugh Saul was unrighteous in doing this, yet God was righteous in permitting it: now God performed against Eli that, at which the ears of them that heard it, must needs tingle, as he had told him that he would judge his house for ever, ch. 3. 11.. 13. No word of God shall fall to the ground. [3. ] This may be considered as a great judgment upon Israel, and the just punishment of their desiring a king before the time God intended them one. How deplorable was the state of religion at this time in Israel! Though the ark had long been in obscurity, yet it was some comfort to them, iliut they had the altar, and priests to serve at it; but now to see their priests weltering in their own !)lood and the heirs of the priesthood too, and the city of the priests made a desolation, so that the altar of God must needs be neglected for want of attendants, and this by the unjust and cruel order of their own king, to satisfy his brutish rage—this could not but go to the heart of all pious Israelites, and make them wish a thousand times, they had been satisfied with the government of Samuel and his sons. The worst enemies of their nation could not have done them a greater mischief.

20. And one of the sons of Ahimelech the son of Ahitub, named Abiathar, escaped, and fled after David. 21. And Abiathar showed David that Saul had slain the Lord's priests. 22. And David said unto Abiathar, 1 knew it that day, when Doeg the Edomite ims there, that he would surely tell Saul: I have occasioned the death of a)/ the persons of thy father's house. 23. Abj^e thou with me, fear not; for he that seeketh my life seeketh thy life ; but with me thou shalt he in safeguard. /

I. SAMUEL, XXIIl.

Here is,

1. The escape of Abiathar the son of Ahimelech, out of the desolation of the priests' city. Probably, when his father went to appear, upon Saul's summons, he was left at home to attend the altar, bv which means he escaped the first fxecution, and, before Doeg and his bloodhounds came to Nob, he had intelligence of the danger, and had time to shift for his own safety. And whither should he go but to David? V. 20. They that suffer for the son of David, let them commit the keeping of their souls to him, 1 Pet. 4. 19.

2. David's resentment of the meU.ncholy t'dings he brought. He ^.^\'& Da\ id an account of the bloody work Saul h:id made among the priests of the Lord, {v. 21.) as the disciples of John, when their master was beheaded, ivent mid told Jesus, Matth. 14. 12. And David g:eatly lamented the calamity itself, but especialh- his being accessary to it; / have occasioned the death of all the persons of thy father's house, v. 22. Note, It is a great trouble to a good man, to find himself any way an occasion of the calamities of the church and ministry. David knew Doeg's character so well, that he feared he would do some such mischief as this, when he saw him at the sanctuary. / knew he would tell Saul. He calls him Boeg- the Edomite, because he retained the heart of an Edomite, though, by embracing the profession of the Jewish religion, he h id put on the mask of an Israelite.

3. The protection he granted to Abiathar. He perceived him to be terrified, as he had reason to be, and therefore bids him not fear, he would lie as careful for him as for himself; With me thou shall be in safeguard, v. 23. David, having now time to recollect himself, speaks with assurance of his own safety, and promises that Abiathar should have the full benefit of his protection. It is promised to the Son of David, that God will hide him in the shadow of his ha?id, (Isa. 49. 2.) and with him, all that are his, may be sure that they shall be in safeguard, Ps. 91. 1. David had now not only a prophet, but a priest, a High Priest, with him, to whom he was a blessing, and they to him, and both a happy omen of his success.' Yet it appears, (by ch. 28. 6.) that Saul had a High Priest too, for he had a Urim to consult; it is supposed, he preferred Ahitub the father of Zadok, of the family of Eleazar; (1 Chron. 6. 8.) for even those that hate the power of godliness, yet will not be without the form. It must not be forgotten here, that David at this time penned the 52d Psalm, as appears by the title of that Psalm, wherein he represents Doeg not only as malicious and spiteful, but as false and deceitful: because, though what he said was, for the substance of it, true, yet he put false colours upon it, with a design to do mischief: yet even then, when the priesthood was become as a withered branch, he looks upon himself as a green olrne tree in the house of God, V. 8. In this hurry and distraction that David was continually in, yet he found both time and a heart for communion with God, and found comfort in it.

CHAP. XXIII.

Saul, having made himself drunk with Ihe blood of the priests of the Lord, is here, in this chapter, seekins David's life, who appears here doinp^ sood, and sufiering ill, at the same time. Here is, I. The ^^ood service he did to his king and country, in rescuing the city of Keilah out of the hands of the Philistines, v. 1..6. II. The langer he was thereby broujrht into from the malice of t^e prince he served, and the treachery of the city he sa'ed ; and his deliverance, by divine direction, from Ihaidanger, v. '..}3. III. David in a wood, and his fiienl Jonathan visiting him there and encoiiraErin<r Ivim v. 14.18, IV. The information which the Ziphites broua;h to Saul of David's haunts, and the expedition I

Soul made in pursuit of him, y. 19,. 25. V. The narrow escape David had of falling into his hands, v. 26.. 29. Many are the. troubles of the righteous, but the Lord delivereth them out of them all.

1. J^pHEN they told David, saying, Be-

JL hold, the Philistines fight against Keilah, and they lob the threshing-floors.

2. Therefore David inquired of the Lord, saying, Shall I go and smite these Philistines ? And the Lord said unto David, Go, and smite the Philistines, and save Keilah. 3. And David's men said unto him, Behold, we be afraid here in Judah: how much more then if we come to Keilah against the armies of the Philistines ? 4. Then David inquired of the Lord yet again. And the Lord answered him, and said. Arise, go down to Keilah; for I will deliver the Philistines into thine hand. 5. So David and his men went to Keilah, and fought with the Philistines, and brought away their cattle, and smote them with a great slaughter. So David saved the inhabitants of Keilah. 6. And it came to pass, when Abiathar the son of Ahimelech fled to David to Keilah, thai he came down with an ephod in his hand.

Now we find why the prophet Gad (by divine

direction, no doubt) ordered David to go into the land of Judah; {ch. 22. 5.) it was, that since Saul neglected the public safety, he might take care of it, notwithstanding the ill treatment that was given him; for he must render good for evil, and therein be a type of him who not only ventured his life, but laid down his life, for them that were his enemies.

1. Tidings are brought to David, as to the patron and protector of his country's liberties, that the Philistines had made a descent upon the city of Keilah, and plundered the country thereabouts, v. 1. Probably, it was the departure both of Gad and David from Saul, that encouraged the Philistines to make this incursicm. When princes begin to persecute God's people and ministers, let them expect no other than vexation on all sides. The way for any country to be quiet, is, to let God's church be quiet in it: if Saul fight against David, the Philis-tii'r'^ -^,il' fight against his country.

2. Ill, id is forward enough to come in for their relief, but is willing to inquire of the Lord con<:ern-ingit. Here is an instance, (1.) Of David's gene-rosity and public-spiritedness. Though his head and hands were full of his own business, and he had enough to do, with the little force he had, to st'cure himself, yet he was concerned for the safety of his country, and could not sit still to see that ravaged: nay, though Saul, whose business it was to guard the borders of his land, hated him and sought his life, yet he was willing, to the utmost of his power, to ser\ e him iuid his interests against the common enemy, and bravely al)horred the thcus^ht of sacrificing the common welfire to his private revenge. Those are imlike to David, who sullenly declined to do good, because they have not been so well considered as thev deserved for the services they have done. (2.) Of David's piety and regard to God. He inquired of the Lord by the prophet Ciad; for it should seem by t'. 6. that Abiathar came not to him with the ephod till he was in Keilah. His inquiry is, Shall I go and smite these Philistines? He inquires both concerning the duty,

I. SAMUEL, XXIII.

whether he might lawfully take Saul's work out of his hand, and act without'a commission from him; and concerning the event, whether he might safely venture against such a force as the Philistines had, with such a handful of men at his feet, and such a dangerous enemy as Saul was, at h.s back. It is our duty, and will be our case and comfort, whatever happens, to acknowledge (iod in all our ways, and to seek direction from him.

3. God appointed him, once ;ind again, to go against the Philistines, and promised ir.m success; Go, and smite the Fhilwcints, v. 2. His men opposed it, V. 3. No sooner did he begin to \\a.s e soldiers of his own, than he fc und it hard enough to manage them. They objected, tha. they had enemies enough amung their own countrymen, they needed not to make the Philistines their enemies. Their hearts failed them, when they only apprehended themselves in danger from Saul's band of pursuers, much more when they came to engage the Philistine armies. To satisfy'them therefore, he inquired of the Lord again, and now received, not only a full commission, which would warrant him to hght, though he had no orders from Saul, {Arise, go down to Keitah,) but also a full assurance of victory; I will deliver the Philistines into thine hand, V. 4. This was enough to animate the greatest coward he had in his regiment.

4. He went, accordingly, against the Philistines, routed them, and rescued Keilah; (x-. 5.) and, it should seem, he made a sally into the country of the Philistines, for he carried off their cattle by way of reprisal for the wrong they did to the men of Keilah, in robbing their threshing-floors. Here notice is taken, {v. 6.) that it was while David remained in Keilah, after he had cleared it of the Philistines, that Abiathar came to him with the ephod in his hand, that is, the High Priest's ephod, in which the Urim and Thummim were. It was a great comfort to David, in his banishment, that when he could not go to the house of God, he had some of the choicest treasures of that house brought to him, the High Priest, and the breast-plate of judgment.

7. And it was told Saul that David was come to Keilah. And Saul said, God hath delivered him into mine hand ; for he is shut in, by entering into a town that hath gates and bars. 8. And Saul called all the people together to war, to go down to Keilah, to besiege David and his men. 9. And David knew that Saul secretly practised mischief against him; and he said to Abiathar the priest, Bring hither the ephod. 10. Then said David, OLord God of Israel, thy servant hath certainly heard that Saul seeketh to come to Keilah, to destroy the city foi- my sake. 1J. Will the men of Keilah deliver me up into his hand ? will Saul come down, as thy servant hath heard ? O Lord God of Israel, I beseech thee, tell thy servant, i And the Lord said. He will come down, i 12. Then said David, Will the men of Kei-! lah deliver me and my men into the hand of Saul ? And the Lord said. They will deliver/Aee up. 13. Then David and his men, ivhich were about six hundred, arose and departed out of Keilah, and went whithersoever they could go. And it was

325

told Saul that David was escaped from Keilah : and he forbare to go forth.

Here is,

f^;^^^"i ^^"triving within himself the destruction ot David, V. 7, 8. He heard that he was come to Aeilah; and did he not hear what brought him thither? Was it not told him that he had bravely ^'^ u'^^^^u^v'^^^' \"'^ delivered it out of the hands of the Phihstmes? This, one would think, should ha\e put Saul upon considering what honour and dignity should be done to David for this. But instead of that he catches at it as an opportunity of doing him a mischief. An ungrateful wretch he was, and for ever unworthy to have any service or kindness done him. Well might David complain ot his enemies, that they rewarded him ejnl for good, and that for his love they were his adversaries, Ps. 35. 12.—109. 4. Christ was used thus basely, John 10 32. Now observe, 1. How Saul abused the God oj Israel, in making his providence to patronise and give countenance to his malicious designs, and from thence promising himself success m them. God hath delivered him into ?ny hand-as if he, who was rejected of God, were, in this instance, owned and favoured by him, and David infatuated. He vainly triumphs before the victory forgetting how often he had had fairer ad\ antages against David than he had now, and yet missed his aim. He impiously connects God with his cause, because he thought he had gained one point. There • fore David prays, (Ps. 140. 8.) Grant not, OLord, the desires of the wicked; further not his wicked device, lest they exalt themselves. We must not think that one smiling providence either justifies an unrighteous cause, or secures its success. 2. How Saul abused the Israel of God, in making them the servants of his malice against David. He called all the people together to war, and they must with all speed march to Keilah, pretending to oppose the Philistines, but intending to besiege David and his men; concealing that design, for it is said, (v. 9.) he secretly Jiractised mischief against him. Miserable is that people, whose prince is a tyrant; fi r while some are sufferers by liis tyranny, others (which IS worse) are made" servants to it, and instruments of it.

II. David consulting with Gc d concerning his own preservation. He knew, by the information brought him, that Saul was plotting his ruin, {y. 9.) and therefore applies himself to his great Protector for direction. No sooner is the ephod brought him, than he makes use of it. Bring hither the ephod. We have the scriptures, those lively oracles, in our hands, let us take ad\ ice from them in doubtful cases: " Bring hither the Bible." David's address to God, upon this occasion, is, 1. Very solemn and re\ erent. Twice he calls God, the Lord God of Israel, and thrice calls himself his servant, v. 10, 11. Those that address God, must know their distance, and who they are speaking to. 2. Very particular and express. His representation of the case IS so, V. 10. " Tiiv servant has certainly heard on good authority" (for he would not call for the ephod upon every idle rumour) "that Saul has a des^tn upon Keilah;" he does not say, "to destroy me," but, "to destroy the city" (as he had lately done the city of Nob) "for my sake." He seems more sohcitousfor their safety than for his own, and vill expose himself any where, rather than they shall be brought into trouble by his being among them. Generous souls are thus minded. His queries up( li the case are likewise very particular. God allow:, us to be so in our addresses to him; " Lord, dire, t me in this matter, about which I am now at a loss." He docs indeed invert the due order of his quercs, but God in his answer puts him into method. That

I. SAMUEL, XXIII.

question should have been put first, and was first aiiswei'ed, "Will S.ml come down, as thy servant li.is heard?" "Yea," says the oracle, "he will come down; he has resolved it, is preparing for it, and will do it, unless he hear that thou hast quitted the town." "Well, but if he do come down, will the men of Keilah stand by me in holding the city ■igainst him, or will they open him the gates, and deliver me into his hand?" If he had asked the iiien (that is, the magistrates or elders) of Keilah themselves, what they would do in that case, they c-)uld not have told him, not knowing their own minds, nor what they should do when it came to the trial, much less which way the superior vote of tiieir council would cany it; or they might have told him they would protect him, and yet afterward have betrayed him; but God could tell them infallibly: " When Saul besieges their city, and demands of them that they surrender thee into his hands, how fond soever they now seem of tliee, as their saNiour, they will deliver thee up, ratlier than stand the shock of Saul's fury." Note, (1.) God knows all ■nen better than they know themselves, knows their strength, what is in them, and what they will do, if they come into such and su;,h circumstances. (2.) He therefore knows not only what wUl be, but what ivould be if it were not prevented; and therefore knows how to deliver the godly out of tem];tation, and how to rendvr to every man according to his works.

David having thus fair notice gi\en him of his danger, quitted Iveilah, v. 13. His followers were now increased in number to six hundred; with these he went out, not knowing whither he went, but resolving to follow Providence, and put himself under its protection. This broke Saul's measures; he thought God had deli\ered him into his hand, but it proved that God delivered him out of his hand, as a bird out of the snare of the fowler. When Saul heard that David was escaped from Keilah, he for-hare to go forth with the body of the army, as he intended, (v. 8.) and resolved to take only his own guards, and go in quest of him. Thus does God baffle the design of his people's enemies, and turn their counsels headlong.

14. And David abode in the wilderness in strong holds, and remained in a mountain in the wilderness of Ziph : and Saul sought him every day; but God delivered him not into his hand. 15. And ]3avid saw that Saul was come out to seek his life : and David icus in the wilderness of Ziph in a wood. 16. And Jonathan, Saul's son, arose, and went to David into the wood, and strengthened his hand in God. 17. And he said unto him. Fear not; for the hand of Saul my father shall not find thee : and thou shalt be king over Israel, and I shall be next unto thee ; and that also Saul my father know-eth. 18. And they two made a covenant before the Lord. And David abode in the wood, and Jonathan went to his house.

Here is,

I. David absconding. He abode in a nvildeiviess, in a mountain, {v. 14.) in a wood, v. 15. We must here, 1. Commend his eminent virtues, his humility, modesty, fidelity to his prince, and patient attendance on the providence of his God, that he did not draw up his forces against Saul, figlit him in the field, or sui-prise him by some stratagem or other,

and so avenge his own quarrel and that c>f the Lord's priescs upon him, and put an end to his own troubles, and the calamities of the country under hi:> tyrannical government. No, he makes no such attempt; he keeps God's way, waits God's time, and is content to secure himself in woods and wildernesses, though with some it might seem a reproach to that courage for which he had been famous. But, 2. We must also lament his hard fate, that an innocent man should be thus terrified, and put in fear of his life; that a man of honour should be thus disgraced, a man of merit thus recompensed for his services, and a man that delighted in the service both of God and his country, should be debarred from both, and wrapt up in obscurity. What shall we say to this? Let it make us think the worse of this world, which often gives such bad treatment o its best men: let it reconcile even great and active men to privacy and restraint, if Providence make that their lot, for it was David's: and let it make us long for that kingdom, \vliere goodness shall for ever be in glory, and holii ss in honour, and theI'ighteous shall si line as the sun.

II. Saul hunting him as his implacable enemy. He sought him every day, so restless was his ma-lire, V. 14. He sought his life no less, so cruel was his m lice, v. 15. As it had been from the beginning, it was now, and-will be. He that is bor7i after the flesh, persecuteth him that is bom after the sfii r?/,"Ga!. 4. 29.

III. Gcd defending him as his powerful Protect or. God delivered him not into his hand, as Saul hoped; {v. 7.) and unless God had delivered him into his hand, he could not prevail against him, John 19. 11.

IV. Jonathan comforting him, as his faithful friend. True friends will find out means to get together; David, it is likely, appointed time and ])lace for this interview, and Jonathan observed it, though he exposed himself by it to his father's displeasure, and, had it been discovered it might have cf St him his life. True friendship will not shrink from danger, but can easily venture; will not shrink from condescension, but can easily stoop, and exchange a palace for a wood, to serve a friend. The very sight of Jonathan was reviving to Da\id; but beiride that, he said that to him, which was very encouraging.

1. As a. pious friend, he directed him to Gcd, tliC Foundation of his confidence, and the Fountain of his comfort. He strengthened his hand in (lod. David, though a strong believer, needed the help of his friends, for the perfecting of what was lacking in his faith; and herein Jonathan was helpful to him, by reminding him of the promise of God, the holy oil wherewith he was anointed, the presence of God with him hitherto, and the many experiences he had had of God's goodness to him. Thus he strengthened his hands for action, by encouraging his heart, not in the creature, but in God. Jonathan was not in a capacity of doing any thing to strengthen him, but he assured him God would.

2. As a self-denying friend, he takes a pleasure in the prospect of David's advancement to that honour which was his own birthright; {v. IT.) "Thou shalt live to be king, and I shall think it preferment enough to be next thee, near thee, though under thee, and will never pretend to be a rival with thee." This resignation which Jonathan made to David of his title, would be a great satisfaction to him, and make his way much the more clear. This, he tells him, Saul knew very well; Jonathan having sometimes heard him say as much. Whence it appears, what a wicked man Savd was, to persecute one whom God favoured; and what a foolish man he was, in thinking to prevent that which God had determined, and which would certanly co\ne

I. SAMUEL, XXIII.

327

to pass. How could he disannul what God had purposed?

3. ^.s a constant friend, he renewed his league of friendirhip with him; they two made a covenant now, this third time, before tlie Lord, calUng him to witness to it, t. 18. True lo\e takes delight in repeating its engagements, gi\ing and receiung fresh assurances of the firmness of their friendship. Our covenant with God should be often renewed, and tiierein our comnmnion with him kept up. David and Jonathan now parted, and ne\ er came together again, that we find, in this world; for Jonathan said what he wished, not what he had ground to expect, when he promised himself that he should be next to David in his kingdom.

19. Then came up the Ziphites to Saul to Gibeah, saying, Doth not David hide himself with us in strong holds in the wood, in the hill of Hachilah, which is on the south of Jeshimon ? 20. Now therefore, O king, come down, according to all the desire of thy soul to come down; and our part shcdl be to deliver him into the king's hand. 21. And Saul said. Blessed be ye of the Lord ; for ye have compassion on me. 22. Go, I pray you, prepare yet, and know and see his place where his haunt is, and who hath seen him there : for it is told me that he dealeth veiy subtilely. 23. See therefore, and take knowledge of all the lurking-places where he hideth himself, and come ye again to me with the certainty, and I will go with you: and it shall come to pass, if he be in the land, that I will search him out throughout all the thousands of Judah. 24. And they arose, and went to Ziph before Saul: but David and his men were in the wilderness of Maon, in the plain on the south of Jeshimon. 25. Saul also Eind his men went to seek him. And they told David: wherefore he came down into a rock, and abode in the wilderness of Maon. And when Saul heard that, he pursued after David in the wilderness of Maon. 26. And Saul went on this side of the mountain, and David and his men on that side of the mountain : and David made haste to get away for fear of Saul; for Saul and his men compassed David and his men round about to take them. 27. But there came a messenger unto Saul, saying. Haste thee, and come ; for the Philistines have invaded the land. 28. Wherefore Saul returned from pursuing after David, and went against the Philistines: therefore they called that place Sela-hammah-lekoth. 29. And David went up from thence, and dwelt in strong holds at En-gedi.

Here,

1. The Ziphites offer their ser\ ices to Saul, and betray David to him, v. 19. 20. He was sheltering himself in the wilderness of Ziph, {w 14, 15.) putting the more confidence in the people of that country, because they were of his own tribe. They had reason to think themselves happy, that they had an

opportunity of serving one, who was the ornament of their tribe, and was likely to be much more so: who was so far from plundering the country, or giving it any disturbance with his troops, that he was ready to protect it, and do them all the good offices that there was occasion for. But, to ingratiate themselves with Saul, they went to him, and not only informed him very particularly where David quartered, {v. 19.) but invited him to come with his forces into their country in pursuit of him, and promised to deliver him into his hand, v. 20. Saul had not sent to exaniine or threaten them, but of their own accord, and even wi^^hout asking a reward, (as Judas did, JVhat will ye give me?) they proffer to betray David to him, who, they knew, thirsted after his blood.

2. Saul thankfully receives their information, and gladly lays hold on the opportunity of hunting David in their wilderness, in hopes to make a prey of him at length. He intimates to them how kindlv he took it; (v. 21.) Blessed be ye of the Lord, (so near is God to his mc nth, though fur from his heart,) for ye have comfiasfiion en me. It seems he looked upon himself as a miserable man and an object of pity; his own envy and ill nature made him so, else he might have been easy, and have needed no man's compassion. He likewise insinuates the little concern that the generality of his people showed for him: " You have compassion on me, which others have not." Saul gives them instructions to search more particularly for his haunts, {v. 22.) "For," says he, "I hear he deals very subtilely;" representing him as a man crafty to do mischief, whereas all his subtilty was to secure himself. It was strange that he did not go down with them immediately, but he hoped, by their means, to set his game with the more certainty, and thus Divine Providence gave Da\id time to shift for himself. But the Ziphites had laid their spies upon all the places where he was likely to be discovered, and therefore Saul might come and seize him, if he was in the land, v. 23. Now he thought himself sure of his prey, and pleased himself with the thoughts of devouring it.

3. The eminent peril that David was now brought into. Upon intelligence that the Ziphites had be trayed him, he retired from the hill of Hachilah to the wilderness of Maon, (i;. 24.) and at this time he penned the 54th Psaim, as appears by the title, wherein he calls the Zij)hites strangers, though they were Israelites, because they used him barbarously; but he puts himself under the divine protection. " Behold, (iod is my Helper, and then ail shall be well." Saul, having got intelligence of him, pursued him closely, {v. 25.) till he came so near him, that there was but a mountain between them; {v. 26.) Da\id and his men on the one side of the mountain flying, and Saul and his men on the other side pursuing; David in fear, and Saul in hope. But this mountain was an emblem of the Divine Providence coming between David and the destroyer, like the pillar of cloud between the Israelites and the Egyptians; David was concealed l)y this mountain, and Saul confounded by it. David now flees as a bird to his mountain, (Ps. 11. 1.) and finds God to him as the shadow rf a great rock. Saul hoped with his numerous forces, to enclose David, and compass him in and his men; but the ground djd not prove convenient for his design, and so it failed. A new name was gi\ en to the place in re-memljrance of this, v. 28, Sela-hammah-lekoth, the rock of division, because it divided between Saul and David.

4. The deliverance of David out of this danger. Providence gave Saul a diversion when he w:is just ready to lav hold on David; notice was brought him that -the PhiUstines were invading the land.

I. SAMUEL, XXIV.

(v. '17. ) probably, that part of the land where his own estate lay, which would be seized, or at least spoiled, by the invaders: for the little notice he took of Keilah s distress, and David's relief of it in the beginning of this chaptei-, give us cause to suspect that he would not now have left pursuing David, and gone to oppose the Philistines, if some private interests of his own had not been at stake. However it ■was, he found himself under a necessity of going against the Philistines, {v. 28.) and by this means David was delivered when he was on the brink of destruction; Saul was disappointed of his prey, and God was glorified as his wonderful Protector. When the Philistines invaded the land, they were far from intending any kindness to David by it; yet the overruling providence of God, which orders all events, and the times of them, made it very serviceable to him. The wisdom of God is never at a loss for ways and means to preserve his people. As this Saul was here diverted, so another Saul was C07ivert-ed, just when he was breathing out threatenings and slaughter against the saints of the Lord, Acts 9. 1.

I^astly, David having thus escaped, took shelter in some natural fortresses, which he found in the wilderness of En-gedi, v. 29. And this Dr. Light-foot thinks was the wilderness of Judah, in which David was, when he penned the 63d Psalm, which breathes as much pious and devout affections as almost any of his Psalms; for in all places, and in all conditions, he still kept up his communion with God.

CHAP. XXIV.

We have hitherto had Saul seeking an opportunity to destroy David, and, to his shame, he could ^never find it. In this chapter David had a fair opportunity to destroy Saul, and, to his honour, he did not make use of it; his sparintr SauPs life, was as jjreal an instance of God's prace in hin", as the preservin^r of his own life was of God's provideiic; over him. Observe, I. How maliciously Saul sought David's life, v. 1, 2. II. Wovi g-enerously David saved Saul's life, (when he had him at an advantage,) and only cut off the skirt of his robe, v. .^ . . 8. HI. How pathetically he reasoned with Saul, upon this, to bring him to a better temper towards him, v. 9.. 15. IV. The good impressions this made upon Saul, for the present, V. IS.. 22.

1. i ND it came to pass, when Saul was i\. returning from following the Philistines, that it was told him, saying. Behold, David is in the wilderness of En-gedi. 2. Then Saul took three thousand chosen men out of all Israel, and went to seek David and his men upon the rocks of the wild goats. 3. And he came to the sheep-cotes by the way, where was a cave; and Saul went in to cover his feet: and David and his men remained in ihe sides of the cave. 4. And the men of David said unto him. Behold the day of which the Lord said unto thee, Behold, I will deliver thine enemy into thine hand, that thou mayest do to him as it shall seem good unto thee. Then David arose, and cut off the skirt of SauPs robe privily. 5. And it came to pass afterward, that David's heart smote him, because he had cut off Saul's skirt. 6. And he said unto his men, The Lord forbid that I should do this thing unto my master, the Lord's anointed, to stretch forth mine hand against him, seeing he is the anointed of the

Lord. 7. So David stayed his servants with these words, and suffered them not to rise against Saul. But Saul rose up out of the cave, and went on his way. 8. David also rose afterward, and went out of the cave, and cried after Saul, saying. My lord the king. And when Saul looked behind him, David stooped with his face to the earth, and bowed himself.

Here,

I. Saul renews his pursuit of David, -0. 1, 2. No sooner is he come home safe from chasing the Philistines, in which it should seem he had good success, than he inquires after David to do him a mischief, and resolves to have another thrust at him, as if he had been delivered to do all those abominations, Jer. 7. 10. By the frequent incursions of the Philistines, he might have seen how necessary it was to recall David from his banishment, and restore him to his place in the army again; but so far is he from that, that now, more than ever, he is exasperated against him; and, hearing that he is in the wilderness of Kn-gedi, he draws out three thousand choice men, and goes with them at his feet in pursuit of him, ufion the rocks of the wild goats, where, one would think, David should not be envied an inhabitation, nor Saul be desirous to disturb him; for what harm could he fear from one who was no better accommodated? But it is not enough to Saul, that he is thus cooped up; he cannot be easy while he is alive.

II. Providence brings Saul alone into the same cave wherein David and his men had hid themselves, V, 3. In those countries there were very large caves in the sides of the rocks or mountains, partly natural, but, probably, much enlarged by art, for the sheltering of sheep from the heat of the sun; hence we read of places where the flocks did rest at noon, (Cant. 1. 7. ) and this cave seems to be spoken of as one of the sheep-cotes. In the sides of this cave David and his men remained; perhaps not all his men, the wliole 600, but only some few of his particular friends, the rest being disposed of in similar retirements. Saul, passing by, turned in himself alone, not in search of David, (for, supposing him to be an aspiring ambitious man, he thought to find him rather climbing with the wild goats upon the rocks, than retiring with the sheep into a cave,) but thither he turned aside to cover his feet, that is, to sleep a while, it being a cool and quiet place, and very refrcbhing in the heat of the day: probably, he ordered his attendants to march before, reserving only a very few to wait for him at the mouth of the cave.

III. David's servants stir him up to kill Saul, now that he had so fair an opportunity to do it, v. 4. They remind him that this was the day which he had long looked for, and of which God had spoken to him in general when he was anointed to the king dom, which should put a period to his troubles, and open the passage to his advancement. Saul now lay at his mercy, and it was easy to imagine how little mercy he should find with Saul, and tlierefore what little reason he had to show mercy to him. *• By all means," say his servants, " give him the fatal blow now." See how apt we are to misunderstand, 1. The promises of God. God had assured David he would deliver him from Saul, and his men interpret that as a warrant to destroy Saul. 2. The providences of (iod; because it was now in his power to kill him, they concluded he might lawfullv do it.

IV. David cut off the skirt of his robe, biit soon repented that he had done that: his heart smote him for it, x'. 5. though he did Saul no real hurt, and

I. SAMUEL, XXIV.

329

served Da^ id fot a proof that it was in his power to have killed him; (i'. 11.) yet, because it was an af-fi-qnt to Saul's royal dignity, he wished he had not done it. Note, It is a good thing to have a heart wituin us, smiting us for sins that seem littlej it is a sign that conscience is awake and tender, and will be the means of preventing greater sins.

V. He reasons strongly botii with himself and with his servants, ag.inst doing Saul any hurt. 1. He reasons with himself: (x'. 6.) The Lord forbid that I should do this thing. Note, Sin is a thing which it becomes us to startle at, and to resist the temptutions to, not only with resolution, but with a holy indignation. He considers Saul now, not as his enemy, and the only pei-son that stood in the w .y of his preferment, for then he would be induced to hearken to the temptation, Ijut as God's anointed, that is, the person whom God had appointed to reign as long as he li\ed, and who, as such, was ^ under the particular protection of the di\ine law; and as his master, to whom he was obliged to be faithful. Let servants ;ind subjects learn hence to be dutiful and loyal, whatever hardships are put upon them, 1 Pet. 2. 18. 2. Pie reasons with his servants. He suffered thevi not to rise against Saul, X'. 7. He would not only not do this bad thmg himself, but he would not suffer those about him to do it. Thus did he render good for evil to him from whom he had received evil for good; and was herein b'th a type of Clirist, who saved his persecutors, and an example to ;dl christians, not to be overcome of evil, but to overcome evil ii'ith good.

VI. He fuUoAvs Saul out of the cave, and though he would not take the opportunity to slay him, yet he wisely took the opportunity, if possible, to slay his enmity, by convincing him that he was not such a man as he took him for. 1. Even in showing his lier>d, he testified that he had an honourable opin-ifia of Sml. He had too much reason to believe tliat, let him say what he would, Saul would immediately be the death of him, as soon as he saw him, and yet he bravely lays aside that jealousy, and thinks Saul so much a man of sense as to hear his reasoning, when he had so much to say in his own vindication, and such fresh and sensible proofs to give of his own integrity. 2. His behaviour was verv respectful, he stooped with his face to the earth, and bowed himself giving honour to whom honour was due, and teaching us to order ourselves lowly and reverently to all our superiors, even to those that have been most injurious to us.

9. And David said to Saul, Wherefore hearest thou men's words, saying, Behold, David seeketh thy hurt? 10. Behold, this day thine eyes have seen how that the Lord hath delivered thee to-day into mine hand in the cave: and some bade me, kill thee; but mine eye spared thee: and I said, I will not put forth mine hand against my lord; for he is tiie Lord's anointed. 11. Moreover, my father, see ; yea, see the skirt of thy robe in mine hand : for in that I cut off the skirt of thy robe, and killed thee not, know thou and see that there is neither evil nor transgression in mine hand, and I have not sinned against thee; yet thou huntest my soul to take it. 12. The Lord judge between -^^ and thee, and the Lord avenge me of thee : but mine hand shall not be upon thee. 13. As saith the proverb of the ancients, Wickedness proceedeth from the

Vol. II.—2 T

wicked: but mine hand shall not be upon thee. 14. After whom is the king of Israel come out? After v\hom dost thou pursue ? After a dead dog, after a flea? 15. The Lord therefore be judge, and judge between me and thee, and see, and plead my cause, and deliver me out of thine hand.

We have here David's warm and pathetic speech to Saul, wherein he endeavours to con\ince him that he did him a great deal of wrong in persecuting him thus, and to persuade him therefore to be reconciled.

1. He calls him father; {v. 11.) for he was not only, as king, the father of his country, but he was, in particular, his father-in-law. From a father one may expect compassion, and a favourable opinion. For a prince to seek the ruin of any of his good subjects, is as unnatural as for a father to seek the ruin of his own children.

2. He lays the blame of his rage against him upon his evil counsellors; JVherefore hearest thou wen's words? v. 9. It is a piece of respect owing to crowned heads, if they do amiss, to charge it upon those about them, who either advised them to it, or should have ad\ised them against it. David had reason enough to think that Saul persecuted him purely from his own envy and maiice, yet he decently supposes that ethers put him on to do it, and made him believe that David was his enemy, and sought his hurt. Satan, the great accuser of the brethren, has his agents in all places, and particularly in the courts of those princes that encourage them and give ear to them, who make it their business to represent the people rf God as enemies to Cxsar and hurtful to kings and princes, that, being this dressed up in bear skins, they may "be baited."

3. He solemnly pretests his own innocence, and that he was far from designing any hurt or mischief to Saul, '• There is neither evil nor transgressio7i in my hand, v. 11. I am not chargeable with any crime, nor conscious of any guilt, and, had I a window in my breast, thou mightest through it see the sincerity of my heart in this protestation. 2 have not sinned against thee; (however I have sinned against God;) yet thou huntest my soul," that is, "my life." Perhaps it was about this time, that David penned the seventh Psalm, concerning . the business of Cush the Benjamite, that is, Saul, as some think, wherein he appeals to God, {v. 5" 5.) If there be inujuity in my hand, then let the enemy persecute my soul and take it; putting in a parenthesis, with reference to the storv rf this chapter. Yea, I have delivered him that without cause is mine enemy.

4. He produces undeniable evidence to prove the falseness of the suggestion upon which Saul's malice against him was grounded; David Avas charged with seeking Saul's hurt; "See," says he, "yea, see the skirt of thy robe; (f. 11.) let this be a witness for me, and an unexceptionable witness it is: had that been tiue which I am accused cf, I h.a«l now had thy head in my hand, and not the skirt of thy robe, for I could as easily have cut cfF that ; s this." To corroborate this evidence, he shows him, (1.) That God's providence had gi en him an opportunity to do it. The Lord delivered thee, \ ery surprisingly, to-day into mine hand; whence many a one would have gathered an intimation, that it was the will of God he should now give the determining blow to him whose neck lay so fair for it. When Saul had but a very small advantage against David, he cried out, God has delivered him into my hand, (ch. 23. 7: ) and resolved to make the best of that advantage; but David did not so. (2.) That

I. SAMUEL, XXIV.

his counsellors and those about him had earnestly put liim on to do it. Some bade me kill thee. He had bhimed Saul for hearkening to men's words, and justly; "for," says he, " if 1 had done so, thou hddst not been alive now." (3.) That it was upon a good pi'inciple, that he refused to do it; not because his attendants were at hand, who, it may be, would have avenged his death; no, it was not by the fear of them, but by the fear of God, that he was restrained from it; " He is my Lord, and the Lord's anointed, whom I ought to protect, and to whom I owe faith and allegiance, and therefore I said, I will not touch a hair of his head. Such a happy command he hid of himself, that liis nature, in the midst of the greatest provocation, was not suffered to rebel against his principles.

5. He declares it his fixed resolution never to be his own avenger. The Lord avenge me of thee; that is, "deliver me out of thy hand; but, whatever comes of it, my hand shall ?iot be itfion thee;" {v. 12. and again, v. 13.) us saith the proverb of the ancients, Wickedness jiroceedeth from the wicked. The wisdom of the ancients is transmitted to posterity by their proverbial sayings: many such we receive by tradition from our fathers; and the counsels of common persons are very much directed by this, "As the old saying is." Here is one that was in use in David's time, Wickednessproceedeth from the wicked; that is, (1.) Men's own iniquity will ruin them at last. So some understand it. Fro-wardfuiious men will cut their own throats with their own knives. Give them rope enough, and I hey will hang themselves. In this sense it comes in \ery ntly as a reason why his hand should not be upon him. (2.) Bad men will do bad things; according as men's principles and dispositions are, accordingly will their actions be: this suits the connexion. If David had been a wicked man, as he was represented, he would have done this wicked thing; but lie durst not, because of the fear of God. ()r thus: Whatever injuries bad men do us, (which \VQ are not to wonder at; he that lies among thorns, must expect to be scratched,) yet we rnust not return them; never render railing for railing: though wickedness proceed from the wicked, yet let it not therefore proceed from us by way of retaliation. Though the dog bark at the sheep,' the sheep does not bark at the dog. See Isa. 32. 6.'8.

6. He endeavourstoconvincehim,that asitwas a bad thing, so it was a mean thing, for him to give chase to such an inconsiderable person as Da\ id was; {v. 14.) Who?n does the king of Israel pursue with all this care and force? yl dead dog-; a flea; one flea; so it is in the Hebrew. It is below so great a king to enter the lists with one that is so unequal a match for him, one of his own servants, bred a poor shepherd, now an exile; neither able nor willing to make any resistance. To conquer him would not be to his honour, to attempt it was his disparagement. If Saul would consult his own reputation, he would slight such an enemy, (supposing he were really his enemy,) and would think himself in no danger from him. Da\ id was so far from aspiring, that he was, in his own account, as a dead dog; Mephibosheth thus calls himself, 2 Sam. 9. 8. This humble language would have wrought upon Saul, if he had any si)ark of generosity in him; •Satis est /irostrasse leoni — Enough for the lion, that he has laid his victim low. What credit would it be to Saul to trample upon a dead dog? What pleasure could it be to him to hunt a flea, a single flea? Which, (ass^^me have observed,) if it besought, is not easily found, if it be found, not easily caught, and if it be caught, is a poor prize, especially for a prince. ylquila non cafUat muscas — The eagle does not dart ujv.n fies. David thinks Saul had no more reason to fear him, than to fear a flea-bite.

7. He once and again appeals to God as the righteous Judge; {v. 12. and x'. 15.) 'Ihe Lord judge between me and thee. Note, The justice of God is the refuge and comfort of oppressed innocence. If men wrong us, God will right us, at furthest, in the judgment of the great day. With him David leaves his cause, and so rests satisfied waiting his time to appear for him.

16. And it came to pass/when David had made an end of speaking tliese words nnto Saul, that Saul said, h this thy voice, my son David? And Saul lifted up his voice and wept. 17. And he said to David, Thou art more righteous than I: for thou hast rewarded me good, whereas I have rewarded thee evil. 18. And thou hast showed this day how that thou hast dealt well with me: forasmuch as, when the Lord had delivered me into thine hand, thou killedst me not. 19. For if a man find his enemy, will he let him go well away ? Wherefore the Lord reward thee good for that thou hast done unto me this day. 20. And now, behold, I know well that thou shalt surely be king, and that the kingdom of Israel shall be established in thine iiand. 21. Swear now therefore unto me by the Lord, that thou wilt not cut off my seed after me, and that thou wilt not destroy my name out of my father's house. 22. And David sware unto Saul. And Saul went home: but David and his men gat them up unto the hold.

Here is,

I. Saul's penitent reply to David's speech. It was strange that he had patience to hear him out, considering how outrageous he was against him, and how cutting David's discourse was: but God restrained him and his men; and we may suppose Saul struck with amazement at the singularity of the event, and much more when he found how much he had lain at David's mercy. His heart must have been harder than a stone, if this had not affected him.

1. He melted into tears; and we will not suppose them to be counterfeit, but real expressions of his present concern at the sight of his own iniquity, so plainly proved upon him. He speaks as one quite overcome with David's kindness; Is this thy voice, my son David? And, as one that relented at the thought of his own folly and ingratitude, he lifted up. his voice and wept, v. 16. Many mourn for their sins, that do not truly repent of them; weep bitterly for them, and yet continue in love and league with them.

2. He ingenuously acknowledged David's integrity, and his own iniquity; (f. 17.) Thou art vior: righteous than I. Now God made good to Da\ id that word on which he had caused him to hope, that he would/)n>2,^/orM his righteousness as the light, Ps. 37. 6. They who take care to keep a good conscience, may leave it to God to secure them the credit of it. This fair confession was enough to prove David innocent, (even h's enemy himself being judge,) but not enough to prove Saul himself a true penitent. He should have said, ThoJi art righteous, but I am wicked; but the utmcst he will own is this, I'hou art more righteous than I. Bad men will commonly go no further than this in their

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331

confessions; bin. they will own they are not so good as some others are; there are that are better tlian they, and more righteous. He now owns himself under a mistake concerning David; {v. 18.) " j"/iou hast slijived this day, that thou art so far from seeking my hurt, t/mt thou hast dtalt tuellivith me." We are too apt to suspect others to be worse affected towai-ds us than really they are, and than perhaps tliev are proved to be; when, afterward, our mistake is disco\ ercd, we should be forward to recall our suspicions, as Saul does here.

3. He prays God to recompense David for this his generous kindness to him. He owns that David's sparing him when he had him in his power, was an uncommon and an unpai-alleled instance of tenderness to an enemy; no man would have done the like; and therefore, either because he thought himself not able to give him a full recompense for so great a favour, or, because he found himself not inclined to give him any recompense at all, he turns him over to God for his pay; 'lite Lord reward thee g-ood, V. 19. Poor beggars can do no less than pray for their benefactors, and Saul did no more.

4. He prophesies his advancement to the throne; (v. 20.) I know well that thou shalt surely be king. tie knew it before, by the promise Samuel had made him of it, compared with the excellent spirit that appeared in David, which highly aggravated his sin and folly, in persecuting him as he did; he had as much reason to say, concerning David, as David oonceiTiing him, Honv can I fntt forth my hand against the Lord's anointed? But now he knew it bv the interest he found he had in the people, the special providence of God in protecting him, and the generous kingly spir't he had nnw given a proof of in sparing his enemy. Now he knew it; that is, now that he was in a good temper, he was willing to own that he knew it, and to submit to the conviction of it. Note, Sooner or later, God will force even those thit are of the synagogue of Satan, to know and own those that he has loved, and to worship before their feet; for so it is promised, Rev. 5. 9. Th's acknowledi^ment which Saul made of Da\id's incontestable title to the crown, was a great encouragement to David himself, and a support to his faith and hope.

5. He binds David with an oath, hereafter to show the same tenderness of his seed, and ot his name, as he had now showed of his persnn, v. 21. David had more re -son to oblige Saul by an oath that he would not destroy him, yet he insists not on that; (if the laws of justice and honour would not bind hmi, an oath would not;) but Saul knew David to be a conscientious man, and would think his interests safe, if he could get them secured by his oath. Saul, by his disobedience, had ruined his own soul, and ne\er took care by repentance to prevent that ruin, and yet is very solicitous that his name might not be destroyed, nor his seed cut off. However, David sware unto him, v. 22. Though he might be tempted, not onlv in revenge, but in prudence, to extirpate Saul's familv, yet he binds himself not to do it, knowing that God could and would establish the kingdom to him and his, without the use of such bloody methods. This oath he afterward religiously observed; he supported Me-phibosheth, and executed those as traitors, that slew Ish-bosheth. The hanging up of se\ eral of Sml's posterity, to atone for the destruction of the Gibeonites, was God's appointment, not David's act. and therefore not the violation of this oath.

II. Their parting in peace. 1. Saul, for the present, let fall the persecution: he went home convinced, but not converted; ashamed of his envy to David, yet retaining in his breast that root of bitterness; vexed that, when at last he had found Da-\id, he could not at that time find in his heart to

destroy him, as he had designed. God has many ways to tie the hands of persecutors, when he does not turn their heai-ts. 2. David continued to sb.ift for his own safety; he knew Saul too well to trust him, and therefore got him up into the hold. It is dangerous venturing upon the mercy of a reconciled enemy. We read of those who belie\ed in Christ, and yet he did not commit hiviself to them, because he knew all 7nen. They tliat like David are innocent as doves, must thus like him be wise as serfients.

CHAP. XXV.

We have here some intermission of David's troubles by Saul. Providence favoured him with a breathing time, and yet this chapter g-ivej us instances of the troubles of David; if one vexation seem to be over, we must not be secure ; a storm may arise from some other point, as here to David. I. Tidmgs of the death of Samuel could not but trouble him, v. 1. But, II. The abuse he received from Nabal is more largely recorded in this chapter. 1. The character of Nabal, v. 2, 3. 2. The humble request sent to him, v. 4.. 9. 3. His churlish answer, v. 10, 11. 4. David's angry resentment of it, V. 12, 13, 21,22. 5. Abigail's prudent care to prevent the mischief it was likely to bring upon her family, v. 14.. 20. 6. Per address to David to pacify him, v. 2.3.. 31. 7. David's favourable reception of her, v. 32.. 36. S. The death of Nabal, v. 36.. 38. 9. M--gail's marriiige to David, v. 39 .. 44.

1. ,4 ND Samuel died: and all the Israel-i\ ites were gathered together, and lamented him, and buried him in his house at ] I amah. And David arose, and went down to the wilderness of Paran.

We have here a short account of Samuel's death and burial.

1. Though he was a great man, and one that was admirably'well qualified for public service, yet he spent the latter end of his days in retirement and obscurity: not because he was superannuated, for he knew how to preside in a college of the prophets, {ch. 19. 20.) but because Israel had rejected him, for which God thus justly chastised them, and because his desire was to be quiet, and to enjoy himself and his God in acts of devotion, now in his advanced years; and in this desire God graciously indulged liim. Let old people be willing to rest themselves, though it look like burying themselves alive.

2. Though he was a fast friend to David, for which Saul hated him, as also for dealing plainly with him; vet he died in peace, even in the worst of the days'of S iul's tvrannv, who, he sometimes feared, would kill him, ch'. 16. 2. Though Saul loved him n(^t, yet he feared him, as Herod did John: and feared the people, for all knew him to be a prophet. Thus is Saul restrained from hurting him.

3. All Israel lamented him; and they had reason, for they liad all a loss in him. His personal merits commanded this honour to be done him at his death; his former services to the p\iblic, when he judged Israel, made this respect to his name and memory, a just debt; it had been very ungrateful to have withheld it. The sons of the projjhets had lost the founder and president of their college, and whatever weakened them was a public loss: but that was not all; Samuel was a constant intercessor for Israel, praved daily for them; {ch. 12. 23.) if he go, they part with the best friend they have. The loss is the more grie\ ous at this juncture, when Saul is grown so outrageous, and David driven from his country; never more need of Samuel than now, yet now he is removed. "V\'e will hope that the Israelites lamented Samuel's death the more bitterly, be-

1. SAMUEL, XXV.

cause they remembered against themselves their own sin and folly in rejecting him, and desiring a king. Note, (1.) Those have hard hearts, who can bury their faithful ministers with dry eyes; who are not sensible of the loss of those who have prayed for them, and taught them the way of the Lord. (2.) When God's pro\ idence removes our relations and friends from us, we ought to be humbled for our misconduct toward them, while they were with us.

4. They buried him not in the school of the prophets at Naiotli, but in his own house, or perhaps m the garden pertaining to it, at Ramah, where he was born.

5. David, hereupon, went down to the wilderness of Paran, retiring, perhaps, to mourn the more solemnly for the death of Sanmel. Or, rather, because now that he had lost so good a friend, who was (and he hoped would be) a great support to him, he apprehended his danger to be greater than ever, and therefore withdrew to a wilderness, out of the limits of the land of Israel; and now it was, that he dwelt in (he tents of Kedar, Ps. 120. 5. In some parts of this wilderness of Paran, Israel wandered when they came out of Egypt; tne place would bring to mind God's care concerning them, and David might improve that for his own encouragement, now in his wilderness state.

2. And there was a man in Maon whose possessions were in Carmcl; and the man was very great, and he had three thousand siieep, and a thousand goats: and he was shearing his sheep in Carmel. 3. Now the name of the man was Nabal, and the name of his wife Abigail; and she ivas a woman of good understanding, and of a beautiful countenance: but the man urns churlish, and evil in his doings; and he tvas of the house of Caleb. 4. And David heard in the wilderness that Nabal did shear his sheep. 5. And David sent out ten young men ; and David said unto the young men, Get you up to Carmel, and go to Nabal, and greet him in my name. 6. And thus shall ye say to him that liveth m prosperity/, Peace be both to thee, and peace he to thine house, and peace be unto all that thou hast. 7. And now I have heard that thou hast shearers: now, thy shepherds which were with us, we hurt them not, neither was there aught missing unto them, all the while they were in Carmel. 8. Ask thy young men, and they will show thee. Wherefore let the young men find favour in thine eyes; for we come in a good day: give, I pray thee, whatsoever cometh to thine hand unto thy servants, and to thy son David. 9. And when David's young men came, they spake to Nabal according to all those words, in the name of David, and ceased. 10. And Nabal answerei^ David's servants, and said. Who is David ? and who is the son of Jesse ? There be many servants now-a-days that break away every man from his master. 11. Shall I then take my bread and my

water, and my flesh that I have killed for my shearers, and give it unto men whom 1 know not whence they be?

Here begins the storj- of Nabal.

I. A short account of him, who and what he was, V. 2, 3. A man we should never have heard of, if there had not happened some communication between him and David. Observe, 1. His name: JVa-bal; a fool, so it signifies. It was a wonder that his parents would gi\ e him that name, and an ill omen of what proved to be his character. Yet indeed we all of us deserve to be so called, when we come into the world; ior Man is born like the ivild ass's colt, and foolishmss is bound uji in our hearts. 2. His family: he w.is of the house of Caleb, but was indeed of another spirit. He inherited Caleb's estate; for Maon and Carmel lay near Hebron, which was given to Caleb; (Josh. 15. 54, 55.—14. 14.) but he was far from inheriting his virtues. He was a disgrace to his family, and then it was no honour to him. Dcgenerantigenus ofijirobrium — A good extraction is a reproach to him ivho degenerates fi'om it. The Seventy, and some rther ancient \ ersions, read it appellatively; not. He was a Calebite. He was a dogged man, of a currish disposition, surly and snappish, and idways snarling. He was avd-g«-5ric KuviKo; — a man (hat was a cynic. 3. His wealth: he was \ery great, that is, \ ery rich; for riches make men look great in the eye of the world; otherwise, to one that takes his measures aright, he really locked very meun. Riches are common blessings, which God often gi\esto Nabals, to whom he gives neither wisdom nor grace. 4. His wife: Abigail; a woman of great understanding. Her name signifies, the Joy of her father; yet he could not promise himself much joy of her, when he married her to s>ii:h a husband, inquiring more after his wealth than after his wisdom. Many a child is thrown away upon a great heap of the mire of worldly wealth; married to that and to nothing else that is desirable. Wisdom is good with an inheritance, but an inheritance is good for little without wisdom. Many an Abigail is tied to a Nabal, and if it be so, be her understanding, like Abigail's, ever so great, it will be little enough for her exercises. 5. Hi? character: he had no sense either of honour or ho nesty: not of honour, for he was churlish, cross, and ill-humoured; not of honesty, for he was evil in his doings, hard, and oppressive, and a man that cared not what fraud and violence he used in getting and saving, so he could but get and save. This is the character given of Nabal by Him who knows what every man is.

II. David's humble request to him, that he would send him some victuals for himself and his men.

1. Da\id, it seems, was in such distress, that he would be glad to be beholden to him, and did, in effect, come a l)egging to his door. What little reason have we to value the wealth of this world, when so great a churl as Nabal was, abounds, and s'^ gieat a saint as David was, suffers want! Once before, we had David begging his bread, hut then it was of Ahimelech the High Priest, to whom one would not grudge to stoop. But to send a begging to Nabal, was Avhat sucli a spirit as David had, could not admit without some rcluctancy; yet if Pro\ idence bring him to these straits, he will not say, that to beg he is ashamed. Yet see Ps. 37. 25.

2. He chose a giod time to send to Nabal, when he had many hands employed about him in shearing his sheep', for whom he'was to make a plcnt'ful entertainment, so that good cheer was stirring. Had he sent at another time, Nabal would have pretended he had nothing to spare, but now he could not have that excuse. It was usual to make feasts at their sheep-shearings, as appears from

I. SAMUEL, XXV.

333

Absalom's feast on that occasion; (2 Sam. 13. 24.) for wool was one of the staple commodities of Canaan.

3. David ordered his men to deliver their message to him with a great deal of courtesy and respect; " Go to JVabal, and greet him in my name. Tell him I sent you to present my service to him, and to inquire how lie does, and his family, -v. 5. He puts words in their mouths; {v. 6.) Thus shall ye say to him that liveth; (our translators add, in firosfier-ity;) as if those live indeed, that li\e as Nu-bal did, with abundance of the wealth of this world about them; whereas, in truth, those that live in fileasure, are dead while they live, 1 Tim. 5. 6. This was, methinks, too high a compliment to pass upon Nabal, to cull him the man that liveth. David knew better things, that in God's favour is life, not in the world's smiles: and by the i-ough answer he was well enough served, for this too smooth address to such a muck-worm. Yet his good wishes were very commendable; '* Peace be to thee; all good both to soul and body: Peace to thy house and to all that thou hast. Tell him I am a hearty well-wisher to his health and prosperity." He bids them call him his sen David; {v. 8.) intimating, that, for his age and estate, David honriured him as a father, and therefore hoped to receive some fatherly kindness from him.

4. He pleaded the kindness which Nabal's shepherds had received from David and his men; ?.nd one good turn requires another. He appeals to Nabal's own servants, and shows that when David's soldiers were quartered among Nabal's shepherds, (1.) They did not hurt them themselves; did them no injury, gave them no distuihance, were not a terror to them, nor took any of their lambs out of their flock. Yet, considering the character of David's men, men in distress, and debt, and discontented, and the scarcity of provisions in his camp, it was not without a great deal of care and good management, that they were kept from plundering. (2.) They protected them from being hurt by others. David himself does but intimate this, for he would not boast of his good offices; neither was there aught missing unto them, v. 7. But Nabal's servants, to whom he appealed, went further; {v. 16.) They were a wall unto us both by night and day. David's soldiers were a guard to Nabal's shepherds, when the bands of the Philistines robbed the threshing-Jloors, {ch. 23. 1.) and would have robbed the sheep-folds. From those plunderers Nabal's flocks were protected by David's care, and therefore let us find favour in thine eyes. Those that have shown kindness, may justly expect to receive kindness.

5. He was very modest in his request. Though David was anointed king, he insists not upon royal dainties, but " Give whatsoever comes to thy hand, and wc will be thankful for it." Beggars must not be choosers. They that deserved to have been served first, will now be glad of what is left. They plead, We come in a good day, a festival, when not only the provision is more plentiful, but the heart and hand are usually more open and free, than at other times: when much may be spared, and yet not be missed. He demands it not as a debt, either by way of tribute, as he was king, or by way of contribution, as he was a general, but as a boon to a friend, that was his humble servant. David's servants delivered their message faithfully, and very handsomely, not doubting but to go back well laden with provisions.

in. Nabal's churlish answer to this modest petition, V. 10, 11. One would not have imagined it possible that any man should be so very rude and ill-conditioned as Nabal was. David called himself his aon, and asked bread, and a fish, but, in-

stead thereof, he gave him a stone, and a scorpion; not only denied him, but abused him. If he had not thought fit to send him any supplies for fear of Ahimelech's f.ite, who paid dear tor his kindness to David, yet he might have given a civil answer, and made the denial as modest as the request was. But, instead of that, he falls into a passion, as covetous men are apt to do, when they are asked for any thing, thinking thus to cover one sin with another, and by abi/ning the poor to excuse themselves from relieving them. But Ciod will not thus be mrcked.

1. He speaks scornfully of David, as an insignificant man, not worth taking notice of. Tl.e Philistines could say of him. This is David t/ic Icing of the land, that slr'w hia ten thcusaridft; {ch. 21. 11.) vet Nabal his near neighbour, and (,ne ot the same tribe, titkes on him to say that he does not knr.w him, or not know him to be a mun of any merit or distinction; Who is David? ^"Ind who is the aon of Jisse? He could not be ignorant how much the country was obliged to David for his public services, but his narrow soul thinks not of p^.ying any part of that debt, nor so much as acknowledge it; he speaks of David as an inconsiderable man, obscure, and not to be regarded. Thhik it not strange, if great men and great merits be thus disgraced.

2. He upbraids him with his present d'stress, and takes occasion from it to represent him as a bad man, that was fitter to be set in the stocks for a vagrant than to have any kindness shown him. How naturally does he speak the churlish clownish language of those that hate to give alms! There be many serr'ants now-a-days, (as if there had been none such in former days,) that break ex'ery man frotn his muster; sut^gesting that David was one of them himself. "He miglit have kept his place with his master Saul, and then he needed not have sent to me for jjrovisions." A^so that he entertained and harboured those that were fugitives like himself. It would make one's blood rise, to hear so great and good a man as David was, thus v ilified and reproached by such a base churl as Nabal was; But the vile person will speak villany, Isa. 32. 5"7. If men bring themselves into straits by their own folly, yet they are to be pitied and helped, and not trampled upon and starved. But David is reduced to this distress, not by any fault, nor any indiscretion, of his own, but purely by the good services he had done to his country, and the honours which his God had put upon him; and yet he is represented as a fugiti\ e and a runagate. Let this help us to bear such reproaches and misrepiesentaticns of us with patience and cheerfulness, and make us easy under them, that it has often been the lot cf the excellent ones of the earth. Some of the best men that ever the world was blest with, were counted as the off-scouring of all things, 1 Cor. 4. 13.

3. He insists much upon the property he had in the provisions of h's table, and will by no means admit any body to share in them. '• It is my b-ead and my flesh, yes, and my water too," (though usus communis aquarum — water is evei-y one's property,) " and it is prepared for my shearers;" priding himself in it, that it was all his own; and who denied it? Who offered to dispute his title? But this, he thinks, will justify him in keeping it all to himself, and giving David none; for may he not do what he will with his own? Whereas we mistake, if we think we are absolute lords of what we have, and may do what we please with it. No, we are but stewards, and must use it as we are directed, remembering it is not our own, but his that entrusted us with it. Riches are the t* ahhorpici, (Luke 16. 12.) they are another's, and we ought not to talk too much of their being our own.

12. So David's young men turned their

I. SAMUEL, XXV.

way, and went again, and came and told him all those sayings. 13. And David said unto his men, Gird ye on every man his sword. And they girded on every man his sword, and David also girded on his sword : and there went up after David about four hundred men; and two hundred abode by the stuff. 14. But one of the young men told Abigail, Nabal's wife, saying, Behold, David sent messengers out of the wilderness to salute our master; and he railed on them. 15. But the men loere very good unto us, and we were not hurt, neither missed we any thing, as long as we were conversant with them, when we were in the fields: 16. They were a wall unto us both by night and day, all the while we were with them keeping sheep. 17. Now therefore know and consider what thou wilt do ; for evil is determined against our master, and against all his household : for he is such a son of Belial, that a man cannot speak to him.

Here is,

I. The report to David of the abuse Nabal had given to his messengers; {v. 12.) They turned their way; they showed their displeasure as became them to do, by breaking off abruptly from such a churl, but prudently governed themselves s"> v/ell, as not to rendei- railing for railing, nor to call him as he deserved, much less to take by force what ought of right to have been given them, but came and told David—let him do as he thought fit. Christ's servants, when they are thus abused, must leave it to him to plead his own cause, and wait till he appear in it. The servant showed his lord what affronts he had received, but did not return them, Luke 14. 21.

II. David's hasty resolution, hereupon. He girded on his sword, and ordered his men to do so too, to the number of four hundred, v. 13. And what he said, we are told, x'. 21, 22. 1. He repented of the kindness he had done to Nabal, and looks upon it as thrown away upon him. He said, " Surely in vain have I kept all that this felloiv hath in the ivil-derness; I thought to have obliged him, and made him my friend, but I see it is to no purpose. He has no sense of gratitude, nor is he capable of receiving the impressions of a good turn, else he could not have used me thus. He hath requited me evil for good. But when we are thus requited, we should not repent of the good we have done, nor be backward to do good another time. God is kind to the evil and unthankful, and why may not we? 2. He determined to destroy Nabal, and all that belonged to him, V. 22. Here David did not act like himself. His resolution was bloody, to cut off all the males of Nabal's house, and spare none, man, nor man child. The ratification of his resolution was passionate; So, and more aluo, do God {he was going to say to me, but that would better become Saul's mouth (cA. 14. 44.) than David's, and therefore he decently turns it off) to the enemies of David. Is this thy v^jice, 0 David? Can the man after God's own heart speak thus unadv isedly with his lips? Has he been so long in the school of affliction, where he should have learned ])atience, and yet so passionate? Is this he who used to be dumb and deaf when he was reproached, (Ps. 38. 13.) who, but the other day, spared him who sought his

life, and yet now will not spare any thing that bes longs to him who had only put an affront r,j)( ii his messengers? He who, ;,t'other times, usccl to be calm and considerate, is now put into such a heat by a few hard words, that notiiing will atone for them but the blood of a whole family. Lcrd, what is man! What are the best of men, when God leaves them to themselves to try then), that they may know what is in their hearts! From Saul, David expected injuries, and against th( se he was prepared, and stood upon his guard, and so kept his temper; but from Nabal he expected kindness, and therefore the affront he gave him, was a surprise to him, found him off his guard, and, by a sudden and unexpected attack, put him for the present into disorder. What need have we to pray, Lord, lead us not into temfitation.

III. The account given of this matter to Abigail, by one of the servants, who was more considerate than the rest, v. 14. Had this servant spoken to Nabal, and showed him the danger he had exposed himself to, by his own rudeness, lie would have said, " Servants are now-a-days so saucy, and so apt to prescribe, that there is no enduring them;" and, it may be, would have turned him out of doors. But Abigail, being a woman of good understanding, took cognizance of the matter, even from her servant, who, 1. Did David right, in commending him and his men for their civility to Nabal's shepherds; {y. 15, 16.) "The men were very good to us; and though they were themselves exposed, yet tliey protected us, and were a wall unto us." They who do that which is good, one way or other, shall have the praise of the same. Nabal's own servant will be a witness for David, that he is a man of honour and conscience, whatever Nabal himse'f says of him. And, 2. He did Nabal no wrong in condemning him for his rudeness to David's messengers. He railed on them, v. 14. He Jlew jxpon them, so the word is, with an ntolerable rage: " For," say they, " it is his usual practice; {v. 17.) He is such a son as Belial, so very morose and untractable, that a man cannot speak to him, but he flies into a passion immediately." Abigail knew it too well herself 3. He did Abigail and the wliole family a kindness, in making her sensible what was likely to be the consequence. He knew David so well, that he had reason to think he woukl highly resent the affront, and, perhaps, had had infoi-mation of David's orders to his men to march that way; for he is very positive fz^f/75 deter?nined against our master and all his household; himself, among the rest, would be involved in it. Therefore he desires his mistress to consider what was to be done for their common safety. They could not resist the force David was to bring down upon them, nor had they time to send to Saul to protect them; something therefore must be done to pacify David.

18. Then Abigail made haste, and tooki two hundred loaves, and two bottles of wine, and five sheep ready dressed, and five measures of parched corn.^ and a hundred clusters of raisins, and two hundred cakes of figs, and laid ihem on asses. 19. And she said unto her servants. Go on before me: behold, I come after you. But she told not her husband Nabal. 20. And it was so, as she rode on the ass, that she came down by the covert of the hill, and, behold, David and his men came down against her; and she met them. 21. (Now David had said, Surely in vain have I kept all that this feJ-

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335

low hath in tlie wilderness, so that nothing was niissed of all that pertained unto him: and he hath lequited me evil for good. 22. So and more also do God unto the enemies of David, if 1 leave of all that pertain to him, by the morning light, any that pisseth against the wall.) 23. And when Abigail saw David, she hasted and lighted off the ass, and fell before David on her face, and bowed herself to the ground, 24. And fell at his feet, and said. Upon me, my lord, upon me let this iniquity he ; and let thine handmaid, I pray thee, speak in thine audience, and hear the words of thine handmaid. 23. Let not my lord, I pray thee, regard this man of Belial, eum Nabal: for as his name zs, so is he; Nabal is his name, and folly is with him : but I thine handmaid saw not the young men of my lord, whom thou didst send. 26. Now therefore, my lord, as the Lord liveth, and as thy soul liveth, seeing the Lord hath withholden thee from coming to shed blood, and from avenging thyself with thine own hand, now let thine enemies, and they that seek evil to my loid, be as Nabal. 27. And now this blessing, which thine handmaid hath brought unio my lord, let it even be given unto the young men that follow my lord. 28. 1 pray thee, forgive the trespass of thine handmaid : for the Lord will certainly make my lord a sure house ; because my lord fighteth the battles of the Lord, and evil hath not been found in thee all thy days. 29. Yet a man is risen to pursue thee, and to seek thy soul: but the soul of my lord shall be bound in the bundle of life with the Lord thy God ; and the souls of thine enemies, them shall he sling out, as out of the middle of a sling. 30. And it shall come to pass, when the Lord shall have done to my lord according to all the good that he hath spoken concerning thee, and shall have appointed thee ruler over Israel, 31. That this shall be no grief unto thee, nor offence of heart unto my lord, either that thou hast shed blood causeless, or that my lord hath avenged himself: but when the Lord shall have dealt well with my lord, then remember thine handmaid.

We have here an account of Abigail's prudent mamgement for the preserving of her husband and family from the destruction that was just coming upon them: and we find that she did her part admirably well, and fully answered her character. The passion of fools often makes those breaches in a little time, which the wise, with all their wisdom, have much ado to make up again. It is hard to say, whether Abigail was more miserable in such a husband, or Nabal happy in such a wife. A virtuous woman is a crown to her husband, to protect as well as adorn, and will do him good and not evil.

Wisdom in such a case as this, was better than weapons of war. 1. It was her wisdom, that what she did, she djd quickly, and without delay; she made haste, v. 18. It was no time to trifle or linger, when all was in danger. They that desire conditions of peace, must send when the enemy is yet a great way off, Luke 14. 32. 2. It was her wisdom, that what she did, she did herself: because, being a woman of great conduct and very happy addi-ess, she knew better how to manage it than any servant she had. The virtuous woman will herself look well to the ways of her household, and not devolve it wholly upon others.

Abigail must endeavour to'atone for Nabal's faults, now that he h,.d been two ways rude to David's messengers, and in them to David. (1.) He had denied them the provisions they asked for. (2.) He had given them very provoking language. Now,

I. By a most generous present, Abigail atones for his denial of their request. If Nabal had given them what came next to hand, they had gone away thankful: but Abigail prepares the very best the house afforded, and abundance of it, {v. 18.) according to the usual entertainments of those times. Not only bread Awdjlesh, but raisins and Jigs, which were their dried sweetmeats. Nabal grudged them water, but she took two bottles {casks or rund-lets) of wine, loaded her asses with these proxisions, and sent them before; for a gift fiacifieth anger, Prov. 21. 14. Jacob thus pacified Esau. When the instruments of the churl are evil, the liberal devise liberal things, and loses nothing by it; for by liberal things shall he stand, Isa. 32. 7, 8. Abigail not only lawfully, but laudably, disposed of all these goods of her husband's, without his knowledge, even when she had reason to think that if he liad known, he would not have consented to it; because it was not to gratify her own pride, or vanity, but for the necessary defence of him and his family, which otherwise had been inevitably ruined. Husbands and wives, for their common good and benefit, have a joint-interest in their worldly possessions; but if either waste, or unduly spend any way, it is robbing the other.

II. By a most obliging demeanour, and charming speech, she atones for the abusive language which Nabal liad given them. She met David upon the march, big with resentment, and meditating the destruction of Nabal; (v. 20.) but with all possible expressions of complaisance and respect she humbly begs his favour, and soUcits him to pass by the offence. Her demeanour was very submissive; she bowed herself to the ground before David, v. 23. and fell at his feet, v. 24. Yielding pacifies great offences. She puts herself into the place and posture of a penitent, and of a petitioner, and was not ashamed to do it, when it was for the good of her house, in the sight both of her own servants, and of David's soldiers. She humbly begs of David that he will give her the hearing; Let thy handmaid sfieak in ''thy audience. But she needed not thus to bespeak his attention and patience; what she said was sufficient to command it; for certainly nothing could be more fine or more moving. No topic of argument is left untouched, every thing is well placed, and well expressed, most pertinently and pathetically urged and improved to the best advantage, with such a force of natural rhetoric as cannot easily be paralleled.

1. She' speaks to him all along with the deference and respect due to so great and good a man; calls him My lord over and over, to expiate her husband's crime in saying, *' Who is Davidi*" She does not upbraid him with the heat of his passim, though he deserved to be reproved for it; nor does she tell him how ill it became his character: but endeavours

I. SAMUEL, XXV.

to soften him, and bring him to a better temper; not doubting but that then his own conscience would upbraid him with it.

2. She takes the blame of the ill treatment of his messengers upon herself; '• Up.on me, my lord, ufion me, let this iniquity be, v. 24. If thou wilt be ang'-y, be angry with me, rather than with my poor husband, = nd look upon it as the trespass of thy handmaid," v. 28. Sordid spirits cure not how much others suffer for their faults, while generous spirits can be content to suffer for the kults of others. Abigail here discovered the sincerity and strength of her conjugal affection, and concern for her family: whatever Nabal was, he was her husband.

3. She excuses her husband's fault by imputing it to his natural weakness and want of understanding; (t^. 23.) " Let not my lord take notice of his rudeness and ill manners, for it is like him; it is not the first time that he has behaved so churlishly: he must be borae with, for it was for want of wit; JSfabat is his naw(?," (which signifies a fool, " and folly is Tjith him. It was owing to his folly, not his malice. He is simple, but not spiteful. Forgive him, for he knows not what he does." What she said, was too tiue, and she said it to excuse his fault and prevent his ruin, else she had not done well to give such a bad character as this of her own husband, whom she ought to make the best of, and not to speak ill of.

4. She pleads her own ignorance of the matter; " / saw not the young men, else they should have had a better answer, and should not ha^'e gone without their errand:" intimating hereby, that though her husband was foolish, and unfit to manage his affairs himself, yet he had so much wisdom as to be ruled by her, and take her ad\ice.

5. She takes it for granted that she had gained the point already, perhaps, perceiving by David's countenance, that he began to change I'lis mind; {y. 26.) Seeing the Lord hath nvithholden thee. She depends not upon her own reasonings, but God's grace, to mollify him, and doubts not but that grace would work powerfully upon him; and then, '^ Let all thine enemies be as JVabal; that is, if thou forbear to avenge thyself, no doubt, God will avenge thee on him, as he will on all otlier thine enemies." Or it intimites that it was l)elow him to take vengeance on so wt.ik and impotent an enemy as Nabal was, who, as he would do him no kindness, so he could do him no hurt, for he needed to wish no more concerning his enemies, than that they might be as unable to resist him as Nabal was. Perhaps she refers to his sparing of Saul, when, but the other day, he had him at his mercy. "Didst thou forbear to avenge thyself on that lion that would devour thee, and wilt thou shed the blood of this dog that can but bark at thee?" The very mentioning of what he was about to do, to shed blood, and to avenge himself, was enough to work upon such a tender gracious spirit as David had; and it should seem, by his reply, (y. 33.) that it affected him.

6. She makes a tender of the present she had brought, but speaks of it as unworthy of David's acceptance; and therefore desires it might be given to the young men that followed him, (y. 27.) and particularly to those ten that were his messengers to Nabal, whom he had treated so rudely.

7. She applauds David for the good services he had done against the common enemies of his coun-tiy, the glory of which great achievements, she hoped, he would not stain by any personal revenge. Mil lordjighteth the battles of the Lord against the Philistines, and therefore he will leave it to God to fight his battles against those that affront him. " Evil hath not been found in thee all thy days, {y. 28.) thou never yet didst wrong to any of thy

countrymen, (thrugh persecuted as a traitor,) and therefore thnu wilt not begin now, nr r do a thing which Saul will improve tor the justifying of liis malice against thee.'

8. She foretells the glorious issue of his present troubles. "It is true, a man pursues thee, and seeks thy life;" (slie names not Saul, out of respect to his present character as a king;) "but thcu needest not look with so sharp and jealous an eve upon every one that affronts thee; for all these storms that now ruffle thee, will be blown over shortly." She speaks it with assurance, (1.) Th^a God would keep him safe; J he soul of my lord shall be bound in the bundle of life with the L^ord thy God; that is, God shall hold thy soul in life, (as the expression is, Ps. 66. 9.) as we hold these things tight which are bundled up, or which are precious to us, (Ps. 116. 15.) Thy scul shall be treasured up in the treasure of lives, so the Chal-dee, under lock and key, as our treasure is, " Thou shalt abide under the special protection of the Divine Providence." The bundle of life is with the Lord our God, for in his hand our breath is, and our times. Those are safe, and may be easy, that have him for their Protector. The Jews understand this, not only of the life that now is, but of that which is to come, even the happiness of separate souls, and therefore use it commonly as an inscription on their grave-stones. " Here we ha\ e laid the body, but trusting th; t the soul is bound up in the bundle of life with the Lord our God." There it is safe, while the dust of the body is scattered. (2. That God would make him victorious over his enemies. Their souls he shall sling out, v. 29. The stone is bound up in the sling, but it is in order to be thrown out again: so the souls of the godly shall be bundled as com for the bam, but the souls of the wicked as tares for the fire. (3.) That God would settle him in wealth and power; " The Lord will certainly make my lord a sure house, and no enemy thou hast can hinder it; thereforey'v7-,j^',:r this trespass;" that is, " show mercy as the u hopest to find mercy. God will make thee great, and it is the glory of great men to pass by rffences."

9. She desires him to consider how much more comfortable it would be to him in the reflection to have forgiven this affront than to have revenged it, V. 30, 31. She reserves this argument for the last, and a \ery powerful one with so good a man: That the less he indulged his passion, the more he consulted his peace and the repose of his own conscience, which every wise man will be tender of. (1.) She cannot but think, that if he sh< uld avenge himself, it would afterward be a grief, and an offence of heart to him. Many have dene that in a heat, which they have a thousand times wished undone again. The sweetness of revenge is soon turned into bitterness. (2.) She is confident that if he pass by the offence, it will afterward be no grief to him; but, on the contrary, it would yield him unspeakable satisfaction that his wisdom and grace had got the better of his i)assion. Note, When we are tempted to sin, we should consider how it will appear in the reflection. Let us never do any thing for which our own conscience will afterward have occasion to upbraid us, and which we shall look back upon with regret. My heart shall not reproach me.

Lastly, She recommends herself to his favour; " When the Lord shall have dealt well with my lord, then remember thine handmaid, as one that kept thee from doing that which would ha\e disgraced thine honour, disquieted thy conscience, and made a blot in thine history.'' We have reason to remember those with respect and gratitude, who have been instrumental to keep us from sin.

1. SAMUEL, XXV.

33?

32. And David said to Abigail, Blessed he the Lord God of Israel, which sent thee this day to meet me : 33. And blessed he thy advice, and blessed he thou, which hast kept me this day horn coming to shed blood, and from avenging myself with mine own hand. 34. For in very deed, as the Lord Ood of Israel liveth, which hath kept me back from huiting thee, except thou hadst iiasted, and come to meet me, surely there had not been left unto Nabal, by the morning light, any tliat pisseth against the wall. 35. So David received of her hand that which she had brought him, and said unto her, Go up in peace to thine house : see, I have hearkened to thy voice, and have ac-repted tiiy person.

As an ear-ring of gold, and an ornament of fine s^old, so is a wise re/irover upon an obedient ear, rrov. 25. 12. Abigail w is a wse reprover of David's passion, and he give an obedient ear to the reproof, according to his own principle, (Ps. 141, 5.) Let the righteous smite mr, it shall be a kindness. Ne^'er was such ;ui admonition either better given, or better taken.

1. D.ivid gi\es God thanks for sending him this happv check in a sinful way; {v. 32.) Blessed be the Lord God of Israel, ivhich sent thee this day to meet me. Note, (1.) God is to be acknowledged in all the kindnesses that our fi-iends do us either for soul or body. Whoever meets us with counsel, di-i-ection, comfort, c lution, or seasonable reproof, we must see God sending them. (2.) We ought to be very thankful for those hnppy providences which are means of preventing sin.

2. He gives Abigail thanks for interposing so opportunely between him and the miscnief he whs about to do; Blessed be thy advice, and blessed be thou, V. 33. Most ])eople think it enough, if they take a reproof patiently; but we meet with few that will take it th inkfully, and will commend those that give it them, and accept it as a favour. Abigail did not rejoice more that she had been instrumental to save her husband and family from death, than David rejoiced that she had been instrumental to save him and his men from sin.

3. He seems very apprehensi\e of the great danger he was in, which magnified the mercy of his deliverance. (1.) He speaks of the sin as very great. He was coming to shed blood, a sin which he had, pre\ ailingly, a great horror of; witness his prayer. Deliver me from blood-guillincss: he was coming to avenge himself with his o-im hand, and that is stepping into the throne of God, who has said. Vengeance is mine I ivill refiay. The more heinous any sin is, the greater mercy it is to be kept from it. He seems to aggravate the evil of his design with this, that it would have been an injury to so wise and good a woman, as Abigail; God has kefit me back from hurting thee, v. 34. Or, perhaps, at the first sight of Abigail, he was conscious of a thought to do her a mischief for offering to oppose him; and therefore reckons it a great mercy that God gave him patience to hear her speak. (2.) He speaks of the danger of his falling into it, as very imminent; " Excefit thou hadst hasted, the h\oody execution had been done." The nearer we were to the commission of sin, the greater was the mercy of a seasonable restramt: Ahnost gone, (Ps. 73. 2.) and y°t u])held.

4. He dismissed her with an answer of peace, v.

Vol. II.—2 U

35. He does, in effect, own himself overcome by her eloquence; " / have hearkened to thy voice, and will not prosecute the intended revenge, for 1 have accepted thy person; am well pleased with thee, and what thou hast said." Note, (1.) Wise and good men will hear reason, and let that rule them, though it come from those that are every way their inferiors, and though their passions ai-e up, and their spirits provoked. (2.) Oaths cannot bind us to that which is sinful. David had solemnly vowed the death of Nabal; he did ill to make such a vow, but he had done worse if he had performed it. (3.) A wise and faithful rejjroof is often better taken, and speeds better than we expected; such is the hold God has of men's consciences. SeeProv. 28. 23.

3G. And Abigail came to Nabal: and, behold, he held a feast in his house, like the feast of a king; and NabaVs lieart was merry within him, for he iras very drunken: wherefore she told him nothing, less or more, nntil the morning light. 37. But it came to pass in the morning, when the wine was gone out of Nabal, and his wife had told him these things, that his heart diedwithin Iiim, and he became as aslone. 38. And it caiTie to pass, about ten days after., that the Lord smote Nabal, that he died. 39. And when David heard that Nabal was dead, he said, Blessed he the Lord, that hath pleaded the cause of my reproach from the hand of Nabal, and hath kept his servant from evil: for the Lord hath returned the u ickedness of Nabal upon his own head. And David sent and communed with Abigail, to fake her to him to wife. 40. 'And when the servants of David were come to Abigail to Carmel, they spake unto her, saying, David sent us unto thee to take thee to him to wife. 41. And she arose, and bowed herself on her face to the earth, and said. Behold, let thine handmaid he a servant to wash the feet of the servants of my lord. 42. And Abigail hasted, and arose, and rode upon an ass, with five damsels of hers that went after her; and she went after the messengers of David, and became his wife. 43. David also took Ahinoam of Jezreel; and they were also both of them his wives. 44. But Saul had given Michal his daughter, David's wife, to Phalti the son of Laish, which was of Gallim.

We are now to attend Nabal's funeral, and Abigail's wedding.

I. Nabal's funeral. The apostle speaks of some that -were twice dead, Jude 12. We have here Nabal thrice dead, though but just now wonderfully rescued from the sword of David, and delivered from so great a death; for the preservations of Avicked men, are but reservations for some further sorer strokes of divine wrath. Here is,

1. A'abal dead drunk, v. 36. Abigail came home, and, it should seem, he had so many people, and so much plenty about him, that he neither miss*"*^ her, nor the provisions she took to David; but she found him in the midst of his jollity, little thinking how

:-;39

I. SAMUEL, XXVI.

near he was to ruin, by one whom he had foolishly made his enemy. Sinners are often most secure, when they are most in danger, and destruction is at the door. Obser\e, (1.) How extravagant he was in the entertainment of his company; He held a feast tike the feast of a king, so magnificent and abundant, though his guests were but his slieep-shearers. This abundance might have been allowed, if he had considered what God gave him his estate for, not to look great with, but to do good with. It is veiy common for those that are most niggardly in any act of piety or charity, to be most profuse in gi'atifying a vain humour or a base lust. A mite is grudged to God and his poor; but, to make & fair show in the flesh, gold is lavished out of the hag. If Nal)al had not answered to his name, he would . never have been thus secure and jovial, till he had mquired whether he was safe from David's resentments; but (as Bishop Hall obsei'ves) thus foolish ctre carnal men, that give themselves over to their pleasures, before they have taken any care to make their peace with God. (2.) How sottish he was in the indulgence of his own brutish appetite; He was very drunk. A sign he was JVabal, a fool, that could not use his plenty without a^usw^-it; could lot be present with his friends without making a beast of himself. There is not a surer sigii that man has but little wisdom, nor a surer way to ruin the little he has, than drinking to excess. Nabal, that never thought he could bestow too little in charity, never thought he could betow too much in luxury. Abigail finding him in this condition, (and probably, those about him little better, when the master of the feast set them so bad an example,) she had enough to do to set the disordered house to rr^hts a little, but told Nab il nothing of what she had done with reference to David, nothing of his folly in provoking David, of his danger or of his deliverance; for, being drimk, he was as incapable to hear reason, as he was to speak it. To give good advice to those that are in drink, is to cast pearls before sivine; it is better to stay till they are sober.

2. Nab d dead with melancholy, v. 37. Next morning, when he was come to himself a little, his wife told him how near to destruction he had brought himself and his family, by his own rudeness: and with what difficulty she had interposed to prevent it; and, upon this, his heart died within him, and he became as a stone. Some suggest, that the expense of the satisfaction made to David, by the present Abigail brought him, broke his heart: it seems rather, that the apprehension he now had of the danger he had narrowly escaped, put him into a consternation, and seized his spirits, so that he could not recover it. He grew sullen, and said little, ashamed of his own folly, and put out of countenance by his wife's wisdom. How is he changed! His heart o\'cr-night merry with wine, next morning heavy as a stone; so deceitful are carnal pleasures; so transient the laughter of the fool; the end of that mirth is heaviness. Drunkards are sometimes sad, when they reflect upon their own folly. Joy in (iod makes the heart always light. Abigail could never, by her wise reasonings, bring Nabal to repentance; but now, by her faithful reproof, she brings him to despair.

3. Nabal, at last, dead indeed. About ten days after, when he had been kept so long under this pressure and pain, the Lord smote him that he died; {v. 38.), and, it should seem, he never held up his head. It is just with God, (says Bishop Hall,) that they who live without grace, should die without comfort; nor can we expect better, while we go on in our sins. Here is no lamentation made for Nabal; he departed without being lamented; every one signified that the country would be well off, if it never sustained a greater loss. David when he heard

tlie news of his death, gave God thanks for it, v. 39. He blessed God, (].) That he had kept him from killing him; Blessed be the Lord, who hath kept his servant from evil. He rejoices that Nabal died a natural death, and not by his hand. We should take all occasions to mention and magnify (ind's goodness to us, in keeping us from sin. (2.) That he h.ad taken the work into his own hands, and had \ indicated David's honour, and not suffered him to go unpunished, who had been abusive to him: hereby his interest would be confirmed, and all would stand in awe of him, as one for whom Grd fought. (3.) That he had thereby encouraged him, and all others, to commit their cause to God, when they are any way injured, with an assurance that, in his own time, he will right them, if they sit still, and leave it to him.

II. Abigail's wedding. David was so charmed with the beauty of her person, and the uncommon prudence of her conduct and address, that, as soon as was proper, after he heard she was a widow, he informed her of his attachment to her, {v. 39.) not doubting, but that she who approved herself so good a wife to so bad a husband as Nabal was, would much more make him a good wife; and, having taken notice of her respect to him, and her confidence of his coming to the throne, 1. He solicited by proxy, his affairs, perhaps, not permitting him to come himself. 2. She received the address with great modesty and humility, (z'. 41.) reckoning herself unworthy of the honour, yet having such :i respect for him, that she would gladly be one of the poorest servants in his family, to wash the feet of the other servants. None so fit to be preferred as those that can thus humble themselves. 3. She agreed to the proposal, went with his messengers, took a retinue with her agreeable to lier quality, and she became his wife, v. 42. She did not upbraid him with his present distresses, and ask him how he could maintain her, but valued him, (1.) Because she knew he was a very good man. (2.) Because she believed he would, in due time, be a a ery great man; she married him in iaith, not question-mg but that, though now he had not a house of his own that he durst bring her to, yet God's promise to him would at length be fulfilled. Thus they who join then;selves to Christ, must be willing now to suffer with him, believing that hereafter they shall reign with him.

Lustlv, On this occasion, we have some account of David's wives. 1. One :hat he had lost before he married Abigail; Michal, Saul's daughter, his first, and the wife (f his youth, to whom he would have been constant, if she would have been so to him; but Saul had given her to another, {v. 44.) in token of his displeasure against him, and disclaiming the relation of a father-in-law to him. 2. Another that he married beside Abigail, {v. 43.) and, as should seem, before her, for she is named first, ch. 27. 3. David was carried away by the corrupt custom of those times; but from the !)egin-ning it was not so, nor is it so now that Messias is come, and the times of reformation, Matth. 19. 4, 5. Perhaps Saul's defrauding David of his only rightful wife, was the occasion of his running into this irregularity; for when the knot of conjugal affection is once loosed, it is scarcely ever tied fast again. When David could not keep his first wife, he thought that would excuse him, if he did not keep to his second. But we deceive ourselves, if we think to make another's faults a cloak for our

CHAP. XXVI.

David's troubles from Saul here be^in agrain, and the clouds return afler the rain, when one would have hoped the storm had blown over, and the sky had cleared up on tha<

1. SAMUEL, XXVI.

33y

sWe: but, after Saul had owned his fault in persecuting David, and David's title to the crown, yet licre he revives the persecution; so perfectly lost was he to all sense of honour and virtue. 1. The Ziphites informed him where David was, (v. 1.) and, thereupon, he marches out with aconsiderable force in quest of him, v. 2, 3. 11. Da.vid gained intelligence of his motions, (v. 4 ) and took a view of the camp, v. 5. III. He and one of his men ventured into his camp in the night, and found him and all his guards fast asleep, v. 6, 7. IV. David, though much urged to it by his companions, would not take away Saul's life; but only carried oft"his spear and his cruse of water, v. 8.. 12. "V. He produced those as a further witness for him, that he did not design any ill to Saul, and reasoned with him upon it, v. 13.. 20. VI. Saul was hereby convinced of his error, and once more let fall the persecution, v. 21 .. 25. The story is much like that which we had, ch. 24. In both, David is delivered out of Saul's hand, and Saul out of David's.

1. A ND the Ziphites came unto Saul to jI\. Gibeah, saying, Doth not David hide

himself in the hill of Hachilah, ivhich is before Jeshimon? 2. Then Saul arose, and went down to the wilderness of Ziph, having three thousand cliosen men of Israel with him, to seek David in the wilderness of Ziph. 3. And Saul pitched in the hill of Hachilah which is before .Teshimon, by the way: but David abode in the wilderness; and he saw that Saul came after him into the wilderness. 4. David therefore sent out spies, and understood that Saul was come in very deed. 5. And David arose, and came to the place where Saul had pitched: and David beheld the place where Saul lay, and Abner the son of Ner, the captain of his host: and Saul lay in the trench, and the people pitched round about him.

Here, I. Saul gets information of David's motions, and acts offensively. The Ziphites came to him, and told him where David now was; in the same place where he was when they formerly betrayed him, ch. 23. 19. Perhaps, (though it is not mentioned,) Siul had given them intimation, underhind, that he continued his design against David, and would be glad of their assistance: if not, they were very officious to Saul, aware of what would please him, and very malicious agamst David, to whom they despaired of ever reconciling themseh es, and therefore they stirred up Saul (wh"^ needed no such spur) against him, v. 1. For aught we know, Saul would have continued in the same good mind that he was in, {ch. 24. 17.) and would not have given David this fresh trouble, if the Ziphites had not put him on. See what need we have to pray to God, that, since we hive so much of the tinder of corruption in our own hearts, the sparks of temptation may be kept far from us, lest, if they come together, we be set on fire of hell. Saul readily caught at the information, and went down with an army of 3000 men, to the place where David hid himself, v.

2. How soon do unsanctified hearts lose the good impressions which their convictions ha\e made upon them, and return with the dog tn their vomit!

2. David gets information of Saul's motions, and acts defensively. He did not march out to meet and fight him; he sought only his own safety, not Saul's ruin; therefore he abode in the ivildernes", (v. 3.) putting thereby a great force upon himself, and curbing the bravery of his own spirit by a silent retirement, showing more true valour than he could have done by an irregular resistance. (1.) He had

spies who ascertained him of Saul's descent; that he was come in very deed; {v. 4.) for he would not believe that Saul would have dealt so basely with him till he had the utmost evidence of it. (2.) He observed Avith his own eyes how Saul was encamped, V. 5. He came toward the place where Saul and his men had pitched their tents, so near as to be able, undiscovered, to take a view of their intrench-ments, probably, in the dusk of the evening.

6. Then answered David, and said to Ahimelech the Hittite, and to Abishai the son of Zeruiah, brother to Joab, saying, Who will go down with me to Saul to the camp ? And Abishai said, I will go down with thee. 7. So David and Abishai came to the people by night: and, behold, Saul lay sleeping within the trench, and his spear stuck in the ground at his bolster ; but Abner and the people lay round about him. 8. Then said Abishai to David, God hath delivered thine enemy into thine hand this day: now, theitfore, let me smite him, ] pray thee, with the spear even to the earth at once, and I will not smite him the second time. 9. And David said to Abishai, Destroy him not: for who can stretch forth his hand against the Lord's anointed, and be guiltless ? 10. David said furthermore, ^46-the Lord liveth, the Lord shall smite him ; or liis day shall come to die; or he shall descend into battle and perish. 11. The Lord forbid that I should stretch forth mine hand against the Lord's anointed: but, 1 pray thee, take thou now the spear that is at his bolster, and the cruse of water, and let us go. 12. So David took the spear and the cruse of water from Saul's bolster; and they gat them away, and no man saw zV, nor knew it, neither awaked ; for they ivere all asleep ; because a deep sleep from the Lord was fallen upon them.

Here is,

I. David's bold adventure into Saul's camp in the night, accompanied only by his kinsman Abishai, the son of Zeruiah. He proposed it to him and to another of his confidants, (v. 6.) but the other declined it, either as too dangerous an enterprise, or, at least, was content that Abishai, who was forward to it, should run the risk of it rather than himself. Whether David was prompted to do this by his own courage, or by an extraordinary impression upon his spirits, or by the oracle, does not appear; but, like Gideon, he ventured through the guards, with a special assurance of divine ] ro-tection.

n. The posture he found the camp in. Saul lay sleefiing in the trench, or as some read it, in his chariot, and in the midst of his carriages, with hi<i sficar stuck in the ground by him, to. be ready if his quarters should be beaten up, {v. 7.) and all the soldiers, even those that were appointed to stand sentinel, were fast asleep, v. 12. Thus were their eves closed and their hands bound, for a deep sleep from the Lord was fallen tipon them; something extraordinary there was in it, that they should all be asleep together, and so fast asleep, that David

'540

I. SAMUEL, XXVI.

and Abishai walked and talked among them, and yet none of them stirred. Sleep, ulieii (jod gives it his beloved, is their rest and i-efreshmeiit; hut he can, when he pleases, make ii to his enemies their imprisonment. Thus are the atout hearted spo.Ucl; (hey have sle/it their slee/i, and none of the men of might have found their handfi, at thy nbuke, O God of Jacob, Fs. 76. 5, 6. It was a deep sieefi from the Lord, who has the C( mmand of the pow-ei's of natuT'e, and ni ikes tliem t) serve liis purposes as he pleases. Whon; (Jod wi,l disab'e or destroy, he binds up with a spirit of slumhcr. Km. 11. 8. How helpless do Saul and all his forces lie! All, in effect, disarmed and chained, and yet nothing is done to them; tliey are only rocked asleep. How easily can Cxod weaken the strongest, befool the wisest, and baffle tlie mfst waichful! Let all his friends therefore ti'ust him, and all his enemies fear him.

HI. Abishai's request to David for a coriimission to despatch Saul with the spear that stuck at his bolster, which (now that he lay so fair,) he undertook to do at one l)low, v. 8. He would not urge David to kill him himself, because he had declined before, when he had a like opportunity; but he begged earnestly that he would gi^e liim leave to doit, pleading that he was his enemy, not only cruel and implacable, but false and perfidious, whom no reason would rule, nor kindness work upon, and that (iod had now delivered him into his hand, and did, in effect, bid him strike. The last adventure he had of this kind, was indeed but accidental, when Saul happened to enter the cave with him at the same time; but in this there was something extraordinary: the deep sleep that was fal'en on Saul, and all his guards, was manifestly frt^m the Lord, so that it was a special pro\ idence which gave him this opportunity; he ought not therefore to let it slip.

IV. David's generous refusal to suffer any harm to be done to Saul, and in it, a resolute adherence to his principles of loyalty, x>. 9. David charged Abishai not to destroy him; would not only not do it himself, but not permit another to do it. And he gave two reasons for it. 1. It would be a sinful affront to God's ordinance. Saul was the Lord's anointed king of Israel, by the special appointment and nomination of the God of Israel; the power that was; and to resist him was to refiint the ordinance of God, Rom. 13. 2. No man could do it and be guiltless; the thing he feared, was guilt, and his concern respected his innocence more tlian his safety. 2. It would be a sinful anticipation of Gcd's

Srovidence; God had sufficiently showed him, in Tabal's case, that, if he left it to him to do him right, he would do it in due time. Encouraged therefore by his experience, in that instance, he resolves to wait till God shall think fit to avenge him on Saul, and he will by no means avenge himself; {y. 10.) The Lord shall smite hi?n, as he did Nabal, with some sudden stroke, or he shall die in battle, (as it proved he did soon after,) or, however, his day shall come to die a natural death, and David will contentedly wait till then, rather than force his way to the promised crown by any indirect methods. The temptation indeed was \ erv strong; but if he yield, he sins against Ciod, and there fore lie resists the temptation witli the utmost resi lution; {v. 11.) " The Lord forbid that I should sfnfrh forth jnine hand against.the Lord's anointed; no, I will never do it, nor suffer it to be done." Thus bravely does he prefer his conscience to his interest, and trust (iod with the issue.

V. The impro\ement he made of this opportunity, for the further evidence of his own integrity. He and Abishai carried away the spear and cruse of water which Saul had by his bed-side, (v. 12.)

and, which was very strange, none of all the guards were aware of them: if a physician had given them the strongest opiate or stupefying dose, they could not have been taster locked up with sleep. Saul's spear which he had by him for defence, and his cup of water which he had for his refreshment, were both stolen from him while he slept. Thus do we lose our strength and our comfort, when we are careless and secure, and off our watch.

13. Then David went over to the other side, and stood on the top of a hill afar off, (a great space being between them;) 14. And David cried to the people, and to Ab-ner the son of Ner, saying, Answerest thou not, Abner? Then Abner answered and said. Who ari thou that criest to the king ? 15. And David said to Abner, Art not thou a valiant man ? and who is like to thee in Israel? wherefore 4hen hast.thou not kept thy lord the king ? for there came one of the people in to destroy the king thy lord. 16. l^his thing is not good that thou hast done. As the Lord liveth, ye are worthy to die, because ye have not kept your master, the Lord's anointed. And now see where the king's spear is, and the cruse of water that tms at his bolster. 17. And Saul knew David's voice, and said. Is this thy voice, my son David ? And David said. It is my voice, my lord, O king. 18. And he said, Wherefore doth my lord thus pursue after his servant ? for what have I done I or what evil is in mine hand ? 19. Now therefore, I pray thee, let my lord the king hear the words of his servant. If the Lord have stirred thee up against me, let him accept an offering: but if thej/ be the children of men, cursed be they before the Lord; for they have driven me out this day iVom abiding in the inheritance of the Lord, saying, Go, serve other gods. 20. Now, therefore, let not my blood fall to the earth before the face of th(; Lord : for the king of Israel is come out to seek a flea, as when one doth hunt a partiidge in the mountains.

David being got safe from Saul's cannp himself, and having brouglit with him proofs sufficient that he had been there, pests himself conveniently, so that thev might hear him, and yet not reach him, (t'. 13.) and then begins to reason with them upon what had passed.

1. He re sons ironically with Abner, and keenly banters him. David knew well that it was from the mighty power of (iod, that Abner and the rest of the guards were cast into so deep a sleep, and that God's immediate hand was in it. But he reproaches Abner, as unworthy to be captain of the life-guards, who could sleep, when the king his master lay so much exposed. By this it appears that the hand of God locked them uj) in this deep sleep, that, as soon as ever David was got out of danger, a very little thing awakened them, even David's voice at a great distance roused them, v. 14. Abner got up, (we may suppose it early in a summer's morning,) and asked who called and dis-

I. SAMUEL, XXVI.

341

turbed the king's repose. "It is I," says David; and then he upbraids him with his sleeping, when he sliould have been upon his guard. Perliaps Ab-ner, looking upon David as a despicable enemy, and one that there was no danger from, had neglected to set a watch; however, he himself ought to ha\ e been more wakeful. David, to put him in confusion, tells him, 1. That he had lost his honour; (v. 15.) " ^rt 7iot thou a man?' so the word is; " a man in office, that art bound by tlie duty of thy place, to inspect the soldiery? Art not ihou in reputation for a valiant man? So thou wouldest be esteemed; a man of such courage and conduct, that there is none like thee; but now thou art shamed for evei-. A sluggard call himself a general!" 2. That he had deserved to lose his head; (t'. 16.) •' Ye areallivorthy to die, by martial law, for being off your guard, when you had the king himself asleep in the midst of you. Ecce signum — Behold this token. Sec wliere the king's spear is, in the hand of him whom the king himself is pleased to count his enemy. They that took away this, might as eiisily and safely have taken away his life. Now see who are the king's best friends; you that neglected him and left him exposed, or I that protected him, when he was exposed. You pursue me as worthy to die, and irritate Saul against me; but who is worthy to die now?" Note, Sometimes those tliat unjustly condemn others, are justly left to fall into condemnation themselves. II. He reasons seriously and affectionately with ■JlSaul. By this time he was so well awakened as to "^■vhiear what was said, and discern who said it; v. 17, Is this thy voice, my son David? In the same manner he htd expressed his relentings, ch. 24. 16. He had given his wife to another, and yet calls him son; thirsted after his blood, and yet is glad to hear his voice. Those are bad indeed that have never any convictions of good, nor any good impressions. And now David has as fair an opportunity of reaching Saul's conscience, as he had just now of taking away his life ; this he lays hold on, though he had refused the other, and enters into a close argument with him, concerning the trouble he still continued to give him, endeavouring to persuade him to let fall the persecution, and be reconciled.

1. He complains of the very melancholy condition he w IS brought into by the enmity of Saul against him. Two things he laments; (1.) That he was driven from his master, and from his business; " My Lord fiursues after his serxmnt, v. 18. How gladly would I serve thee as formerly, if my service might be accepted; but, instead of being owned as a servant, I am pursued as a rebel, and my lord is my enemy, and he compels me to flee from him, whom I would follow with respect." (2.) Thftt he was driven from his God and from his religion; and this was a much greater grievance than the former; (t'. 19.) "They have driven me out from the inheritance of the Lord; have made Canaan, at least the inhabited parts of it, a dangerous abode, and have forced me into the deserts and mountains, and will, ere long, oblige me to quit the country." And that which troubled him, was, not so much that he was dri\ en out from his own inheritance, as that he was driven out from the inheritance of the Lord, the holy land. It should be more comfortable to us to think of God's title to our estates, and his interest in them, than of our own; and that with them we may honour him, than that with them we may maintain ourselves. Nor was it so much his trouble, that he was constrained to live among strangers, as that he was constrained to live among the worshippers of strange gods, and was thereby thrust into temptation to join with them in their idolatrous worship. His enemies did, in effect send him to go serve other gods; and perhaps he had heard that soine of them had spoken to that purport of him.

They that forbid our attendance on God's ordinan ces, do what in them lies to estrange us from God, and to rhake us heathens. If David had not been a man of extraordinary grace, and firmness to his religion, the ill usage he met with from his own prince and people, who were Israelites, and worshippers of the true God, would have prejudiced him against the religion they professed, and have driven him to communicate with idolaters. " If these be Isi-ael-ites," he might liave said, "let me live and die with Philistines;" and no thanks to them that it had not that effect. We are to reckon that tlie greatest injury that can be done us, which exposes vis to sin. Of those who thus led David into temptation, he here says. Cursed be they before the Lord. Those fall under a curse, that thiust cut those whom God receives, and endea\ our to send those to the Devil, who are dear to God.

2. He insists upon his own innocency; IMiat have I done, or ivhat evil is in mine hand? v. 18. He had the testimony of his conscience for him, that he had never done, nor ever designed, any mischief to the person, honour, or government, of his prince, nor to any of the interests of his country: he had lately had Saul's own testimony concerning him, ch. 24. 17, Thou art niore righteous than L It was very unreasonable and wicked for Saul to pursue him as a criminal, when he could not charge him with any crime.

3. He er.deavoiirs to convince Saul that his jftr-sviit of him was not only wrong, but mean, and much below him; " The king of Israel, whose dignity is great, and who has so much other work to do, is come out to seek a Jlea, as ivhen one doth hunt u fiartridge in the mountains," v. 20. A poor game for the king of Israel to pursue. He compares himself to a partridge, a very innocent harmless bird, which, when attempts are made upon its life, flies if it can, but makes no resistance. And would Saul bring the flower of his army into the field, only to hunt one poor partridge? What a disparagement was this to his honour! What a stain would it be on his memory I To trample upon so weak and patient, as well"as so innocent, an enemy; (James 5. 6.) Ye have killed the just, and he doth not resist you.

4. He desires that the core of the controversy might be searched into, and some proper method taken to bring it to an end, v. 19. Satil himself could not say that justice put him on thus to persecute David, or that he was obliged to do it for the public safetv. David was not willing to say (though it was very true) that Saul's own envy and malice jwt him on to do it; and therefore he concludes it must be attributed either to the righteous judgment of God, or to the unrighteous designs of evil men. Now, (1.) '* If the Lord have stiTred thee ufi against me, either in displeasure to me, (taking this way to punish me for my sins against him, though, as to thee, I am guiltless.) or in displeasui-e to thee, if it be the effect of that evil spirit from the Lord which troubles thee, let him accept an offering from us both; let us join in making our peace with God, and reconciling ourselves to him, which mav be done, by sacrifice; and then I hope the sin will be pardoned, whatever it is, and the trouble, which is so great a vexation both to thee and me, will come to an end." Sec the right method of peace-mak'ng: let us first make God our Friend by Christ the great Sacrifice, and then all other enmities shall be slain, Eph. 2. 16. Prov. 16. 7. But, (2.) "If thou art put upon it by wicked men, tlmt incense thee against me, cursed be they before the Lord;" that is, they are wicked people, and it is fit that they should be abandoned as such, and excluded from the king's court and councils. He decently lavs the blame upon the evil counsellors who advised the king to that which

I. SAIVKJEL, XXVII.

was dishonourable and dishonest, and insists upon it, that they be removed from about him, and forbidden his presence, as men cursed before the Loi-d, and then he hoped he should gain his petition, which is, {v. 20.) ''Let not my blood fa// to the earth, as thou threatenest, for it is before the face of the Lord, who will take cognizance of the wrong, and avenge it." Thus pathetically does David plead with Saul for his life, and, in order to that, for his favourable opinion of him.

21. Then said Saul, 1 have sinned: return, my son David; for 1 will no more do tiiee harm, because my soul was precious in thine eyes this day : behold, I have played the fool, and have erred exceedingly. 22. And David answered and said. Behold the king's spear! and let one of the young men come over and fetch it, 23. The Lord render to every man his righteousness, and his faithfulness: for the Lord delivered thee into viy hand to-day ; but I would not stretch forth mine hand against the I^ord's anointed. 24. And, behold, as thy life was mucli setjay this day in mine eyes, so let my life be mirch set by in the eyes of the Lord, and let him dehver me out of all tribulation, 25. Then Saul said to David, Blessed be thou, my son David: thou shalt both do great things, and also shalt still prevail. So David went on his way, and Saul returned to his place.

Here is,

I. Saul's penitent confession of his fault and folly in persecuting David, and his prnmise to do so no more. This second instance of David's respect to him wrought more upon him than the former, and extorted from him better acknowledgments, v. 21. 1. He owns himself melted and quite overcome by David's kindness to him; " Mi/ noul nvas precious in thine eyes this day, wliich, I thought, had been odious." 2. He acknowledges he had done very ill to persecute him: tliat he had therein acted against God's law, I have sinned; and against his own interest, " I have played the fool, in pursuing him as an enemy who would have been one of my best friends, if I could but have thought so; herein (says he) I have erred exceedinf(ly, and wronged both thee .'ind myself." Note, Those that sin, play the fool, nd err exceedingly; thopc especially thnthate and persecute God's peojjle, Job 19. 28. 3. He invites him to court again; Return, my son David. Those that understand themselves, will see it their interest to have those aliout them, that behave themselves wisely, as David did, and have God with them. 4. He promises him tliat he would not persecute him as he had done, but protect him; Iivillno more do thee harm. We luue reason to think, according to the mind he was now in, that he meant as he said, and vet neither his confession nor his promise of amendment came from a principle of true repentance.

11. David's improvement of Saul's convictions and confessions, and the evidence he had to produce of his own sincerity. He desired that one of the footmen might fetch the spear, {v. 22.) and then, V. 23. 1. He ajipeals to God as Judge of the controversy; The Lord render to every man his righteousness. David, by faith, is sure that he will do it, for he infallibly knows the true characters of all

persons and actions, ai.d is inflexibly just to render to every man according to his work; and, by prayer, he desires he would do it, wherein he does, in effect, pray against Saul, who had dealt unrighteously and unfaithfully with him; Give them according to their deeds; (Ps. 28. 4 ) but he principally intends it as a prayer for himself, that God would protect him in his righteousness and faithfulness, and reward him for it, since Saul so ill requited him. 2. He reminds Saul again of the proof which he had now given of his respect to him, from a principle of loyalty; I would not stretch forth mine hand against the Lord's anointed; intimating to Saul, that the anointing oil was his protection, for which he was indebted to the Lord, and ought to express his gratitude to him: had he been a common person, he would not have been so tender of him; and, perhaps, with this further suggestion, Saul knew, or had I'eason to think, that David was the Lord's anointed too, and therefore, by the same rule, Saul ought to be as tender of David's life as he had been of his. 3. Not relying much upon Saul's promises, he puts himself under God's protection, and begs his favour; (■?'. 24.) " Let my lije be much set by in the eyes of the Lord, how light soever thou makest of it." Thus he takes God to be his Paymaster for his kindness to Saul, which they may with a holy confidence do, that do well and suffer for it.

HI. Saul's prediction of David s advancement. He commends him; {y. 25.) Blessed be thou, my son David. So strong was the conviction Saul was now under of Da^ id's honesty, and he was not ashamed to condemn himself and applaud David, even in the hearing of his own soldiers, who could not but blush to think that they were come out so furiously against a man, whom their master, when he meets, caresses thus. He foretells his victories, and his elevation at last; Thou shalt do great things. Note, Those who make conscience of doing that which is truly good, may come, by the divine assistance, to do that which is truly great. He adds, " Thou shalt also still prevail, more and more;" he means, against himself, but was loath to speak that out. The princely qualities which appeared in David, his generosity in sparing Saul, his military authority in reprimanding Abner for sleeping, his care of the public good, and the signal token of God's presence with him, convinced Saul that he would certainly be advanced to the throne at last, according to the prophecies concerning him.

Lastly, A palliative cure being thus made of the wound, they parted friends. Saul returned to Gib-eah re infect a — without accomplishing his design, and ashamed of the expedition he had made; but David could not take his word so far as to return with him. Those that have once been false, are not easily trusted another time. Therefore David went on his way. And, after this parting, it does not ap pear that ever Saul and David saw one anothei again.

CHAP. XXVII.

David was a man afler God's own heart, and yet he had his faults, which are recorded, not for our imitation, but for our admonition; witness the story ofthis chapter,in which, though, I. We find, to his praise, that he prudently took care of his own safety and his family's, fv. 2. . 4.) and valiantly fought Israel's battles against the Canaanites; (v. 8, 9.) yet, II. We find, to his dishonour, 1. That he began to despair of his deliverance, v. 1. 2. That he deserted his own country, and went to dwell in the land of the Philistines, v. 1,5..7. 3. That he imposed upon Achish with an equivocation, if not a lie, concerning his expedition, v. 10 . . 12.

ND David said in his heart, I shall now perish one day by the hand of Saul: there is nothing better for me than that

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I. SAMUEL, XXVII.

343

f should speedily escape into the land of the Philistines; and Saul shall despair of me, to seek me any more in any coast of Israel: so shall I escape out of his hand. 2. And David arose, and he passed over with the six hmidred men that loere with him unto Achish, the son of Maoch, king of Gath. 3. And David dwelt with Achish at Gath, he and his men, every man with his household, even David with his two wives, Ahi-noam the Jezreelitess, and Abigail the Car-melitess, NabaPs wife. 4. And it was told Saul that David was fled to Gath; and he sought no more again for him. 5. And David said unto Achish, If I have now found grace in thine eyes, let them give me a place in some town in the country, that I may dwell there: for why should thy servant dwell in the royal city-with thee ? 6. Then Achish gave him Ziklag that day: wherefore Ziklag pertaineth unto the kings of Ju-dah unto this day. 7. And the time that David dwelt in the country of the Philistines was a full year and four months.

Here is,

I. The prevalency of David's fear, which was the effect of the weakness of his faith; v. 1. He said tu his heart, (so it may be read,) in his communings with it concerning his present condition, / shak now perish one day by the hand of Saul. He represented to himself the restless rage and malice of Saul, who could not be wrought into a reconciliation; the treachery of his own countrymen, witness that of the Ziphites, once and again; he looked upon his own forces, and observed how few they were, and that no recruits had come in to him of a great while, nor could he perceive that he got any ground; and from hence, in a melancholy mood, he draws this dark conclusion, / shall one day fierish by the hand of Saul. But, O thou of little faith, wherefore dost thou doubt'^ Was he not anointed to be king? Did not that simply give an assurance that he should be preserved to the kingdom'' Though he had no reason to trust Saul's promises, had he not all the reason in the world to trust the promises of God? His experience of the particular care Providence took of him, ought to have encouraged him. He that has delivered, does and will. But unbelief is a sin that easily besets even good men. When without are fightings, within are fears, and it is a hard matter to get over them. Lord, increase our faith!

il. The resolution he came to hereupon. Now that Saul was, for this time, returned to his place, he determined to take this opportunity of retiring into the Philistines' country. Consulting his own heart only, and not the ephod or the prophet, he roncludes. There is nothing better for me, than that Tshould sfieedily escafie into the land of the Philistines. Long trials are in danger of tiring the faith and patience even of very good men. Now, 1. Saul was an enemy to himself and his kingdom, in driving him to this extremity. He weakened his own interest when he expelled from his service, and forced into the service of his enemies, so great a general as David was, and so brave a regiment as he had the command of. 2. David was no friend to himself in taking this course. God had appointed him to set up his standard in the land of Jiidch;

{ch. 22. 5.) there God had wonderfully preserved him, and employed him sometimes for the good of his country; why then should he think of desertincj his post? How could he expect the protection oi the God of Israel, if he went out of the borders of the land of Israel? Can he expect to be safe anfong the Philistines, out of whose hands he had lately escaped so narrowly by feigning himself mad? *^Vill he receive obligations from those now, whom he knows, when he comes to be king, he must not return kindness to, but be under an o!)ligatinn to make war upon? He will hereby gratify his enemies, who bid him go serve other gods, that they might have wherewith to reproach him; and will very much weaken the hands of his friends, who would not have wherewith to answer that rcproa n. See what need we have to pray. Lord, lead us not into temptation.

III. The kind reception he had at Gath; Achish bade him welcome, partly out of generosity, being proud of entertaining so brave a man; partly out of policy, hoping to engage him for ever to his service, and that his example would invite many more to desert, and come over to him. No doubt he gave David a solemn promise of protection, which he could rely upon, when he could not trust Saul's promises. We may blush to think that the word of a Philistine should go further than the word of an Israelite, who, if an Israelite indeed, would be without guile; and that the city of Gath should be a place of refuge for a good man when the cities of Israel refuse him a safe abode. Da\id, 1. Brought his men with him, (t-. 2.) that they might guard him, and might themselves be safe where he was; and to recommend himself the more to Achish, who hoped to have ser\ ice out of liim. 2. He brought his family with him, his wives and his household; so did ail his men, v. 2, 3. Masters of families ought to take care of those that are committed to them, to protect and provide fnr those of their o-wr house, -dndto dwell with them as men of hi ow ledge.

IV. Saul's desisting from the further persecution of him; (v. 4.) He sought no more again for hi7n; this intimates that, notwithstanding the professions of repentance he had lately made, if he had had David in his reach, he would have aimed another blow. But, because he dares not come where he is, he resolves to let him alone. Thus many seem to leave their sins, but really their sins leave them; they would persist in them, if they could. _ Saul sought no more for him, contenting hirnself with his banishment, since he could not have his blood; and hoping, it may be, (as he had done, ch. 8. 25.) that he would, some time or other, fall by the hand of the Philistines: and though he would rather have the pleasure of destroying him himself, yet if the\ do it, he will be satisfied, so that it be done effectually. •

V. David's removal from Gath to Ziklag.

1. David's request for leave to remove, was prudent, and very modest, v. 5. (1.) It was really fxrudent, David knew what it was to be envied in the court of Saul, and had much more reason to fear in the court of Achish, and therefore declines preferment there, and wishes for a settlement in the country, where he might be private, more within himself, and less in other people's way. In a town of his own, he might have the more free exercise of his religion, and keep his men better t-i it, and not have his righteous soul vexed as it was at Gath, with the idolatries of the Philistines. (2.) As it was presented to Achish, it was very modest. He does not prescribe to him what place he should ;;ssign him, only begs it might be in some town in the country, where he pleased; bcggrrs mustnrt be choosers: but he gives this for a reasrn, " ^Vhy should thy servant dwell in the royal city, to crowd

.344

1. SAMUEL XXVIIl.

thee, and disoblige those about thee?" Note, 'i'lijse that would stand fast, must not covet to stand high; and humble souls aim not to dwell in royal '•.mes.

2j The grant which Achish made him, upon that lequcst, was very generous and kind; (t. 6, 7.) Ac.ijjih gave him Z.klag. Hereby, (1.) Israel I'e-co ered tlieir ancient right; for Ziklag was in the 1 )t of the tr;be of Judah, Josh. 15. 31. and afterward, out of that lot, was assigned, with SDme other (ities, to Simeon, Josh. 19. 5. But either it was never subdued, or the Philistines had, in some struggle with Israel, made themselves masters of it. Perhaps they had got it unjustly, and Achjsh Heing a man of sense and honour, took this occasion to r,estoi-e it. The righteous God judgeth righteously. (2.) David gained a commodious settlement, not only at a distance from Gath, but bordering upon Israel, where he might keep up a correspondence with his own countrymen, and whither they migiit resort to him, at the revolution that was now approaching. Though we do not find that he augmented his forces at all, while Saul lived, (foi- ch. 30. 10. he had but his sijc hundred men,) yet, immediately after Saul's death, that was the rendezvous of his friends. Nay, it should seem, while he kept himself close, because of Saul, multitudes resorted to him, at least, to assure him of their sincere intentions, 1 Chron. 12. 1"22. And this further advantage David gained, that Ziklag was annexed to the crown, at least the royalty of it pert lined to the kings of Judah, ever afier, v. 6. Note, There is nothing lost by humility :>nd modesty, and a willingness to retire. Real'advantages follow Uirse that flee fi-om imaginary honours. Here Daxirl ronliniied for a full year and some <];iys, even four viDrilliif. nf if may very well be read, {v. 7.) or some days above four months. The Seventy read it, wrne months; sd long he waited for the set time of his accession to the throne; for he that believcth, shall not nnike haste.

8. And David and his vnen went up and invaded the Geshurites, and the Gezrites, and the Anialekites: for those nations 7mre of old the inhabitants of the land, as thou goest to Shur, even unto the land of Egypt. 9. And David smote the land, and left neither man nor woman alive; and took away the sheep, and the oxen, and the asstis, and the camels, and the apparel, and returned, and came to Achish. 10. And Achish said, Whither have ye made a road to-day ? And ]^avid said. Against the south of Jndali, and against the south of the Je-rahmeelites, and a£>ainst the south of the Kenites. 11. And David saved neither man nor woman alive to bring tidings to Gath, saying, Eest they should tell on us, saying. So did David, and so n-ill he his manner all the while he dwelleth in the country of the Philistines. 12. And Achish behoved David, saying, He hath made his people Israel utterly to abhor him; therefore he shall be my servant for ever.

Here is an account of David's actions, wh'le he was in the land of the Philistines; a fierce attack he made u])on some remains of the devoted nations, his sui-ress in it, and the representation he ga\ e of it to Achish.

1. We may acquit him of cruelty and injustice in this action, because these people whom he cut off, were such as Heaven had long since doomed to destruction, and he that did it, was one whom Heaven had ordained to dominion; so that the thing was very fit to be done, and he was very fit to do it. It was not for him that was anointed to fight the Lord's battles, to sit still in sloth, however he thought fit, in modesty, to retire. He desired to be safe from Saul, only that he might expose himself for Israel; he avenged an old quarrel that God had with these nations, and at the same time fetched in provisions for himself and his army, for by their swords they must live. The Anialekites were to be all cut off; probably the Geshurites and Gezrites were branches of Amalek: Saul was rejected for sparing them; David makes up the deficiency of his obedience before he succeeds him. He smote them, and left none alive, -v. 8, 9. The service paid itself, for they carried off abundance of spoil, which served for the subsistence of David's forces.

2. Yet we cannot acquit him of dissimulation with Achish, in the account he gave him of this expedition.

(1.) David, it seems, was not willing that he should know the truth, and therefore spared none to carry tidings to Gath; {y. 11.) not because he was ashamed of what he had done as a bad thing, but because he was afraid, if the Philistines knew it, they would be apprehensive of danger to themselves or their allies, by harbouring him among them, and would expel him their coasts. It would be easy to conclude. If so he did, so will be his manner; and therefore he industriously conceals it from them, which, it seems, he could do, by putting them all to the sword; for none of their neighbours would inform against him, nor, perhaps, would soon come to the knowledge of what was done; intelligence not being so readily communicated then as now.

(2.) He hid it from Achish, with an equivocation not at all becoming his character. Being asked which way he had made his sally, he answered, jigainst the south of Judah, v. 10. It was true, he had invaded those countries that lay south of Judah, but he made Achish believe he had invaded those that lay south in Judah, the Ziphites, for example, that had once and again betrayed him; so Achish vmderstood him, and from thence inferred that he had made his /leo/ile Israel to abhor him, and so riveted himself in the interest of Achish. The fidelity of Achish to him, his good opinion of him, and the confidence he put in him, aggravate his sin in deceiving him thus; which with some other such instances, David seems penitently to reflect upon, when he prays. Remove from me the nvay of lying.

CHAP. XXVJII.

Preparations are tierein makinpr for that war u'liich will put an end to the life and rei<fn of Saul, and so make way for David to the throne. In this war, 1. The Philistines are the affofressors, and Achish their kin<r makes David his confidant, v. 1,2.' IT. The Israelites prepare to receive them, and Saul their kin^ makes the Devil his privy-counsellor, and I hereby fills the measure of his iniquity. Observe, 1. The despairing condition which Saul was in, v. 3.. 6. 2. The application he made to a witch, to brinfr him up Samuel, v. 7 . . 14. 3. His discourse with the apparition, v. 15.. 19. 4. The damp it struck upon him, v. 21 ..25.

1. 4 ND it came to pass in those days, /\ that the Philistines gathered their armies together for warfare, to fiaht with Israel. And Achish said unto David, Know thou asstiredly, that thou shalt go out with me to battle, thou and thy men. 2. And

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David said to Achish, Surely thou shalt know what thy servant can do. And Acliish said to David, Therefore will I make thee keeper of mine head for ever. 3. Now Samuel was dead, and all Israel had lamented him, and buried him in Ramah, even in his own city. And Saul had put away those that had familiar spirits, and the wizards, out of the land. 4. And the Philistines gathered themselves together, and came and pitched in Shunem: and Saul gathered all Israel together, and they pitched in Gilboa. 5. And when Saul saw the host of the Philistines, he was afraid, and his heart greatly trembled. 6. And when Saul inquired of the Loro, the Lord answered him not, neither by dreams, nor by Urim, nor by prophets.

Here is,

I. The design of the Philistines against Israel; they resohe to Jight them, v. 1. If the Israelites had not forsaken God, there had been no Philistines remaining to molest them; if Saul had not forsaken liim, they had bv this time been put out of all danger by them. The Philistines took an opportunity to make this attempt, when they had David among them, whom they feared more than Saul and all his forces.

II. The expectation Achish had of assistance from David in this war, and the encouragement David g-ive him to expect it; " Thou shalt go ivith me t-i battle,^' says Achish, "if I protect tliee, I may rte nand service from thee:" and he will think himself happy, if he may ha^"e such a man as David on liis side, who prospered whithersoever he went. David gave him an ambiguous answer, "We will see what will be done, it will be time enough to talk of that hereafter; but surely thou shalt know what thy servant can do;" {y. 2.) that is, "I will consider in what post I may be best able to serve thee, if thou wilt but give me leave to choose it." Thus he keeps himself free from a promise to serve him, and yet keeps up his expectation of it. For Achish took it in no other sense than as an engagement to assist him, and promised him, thereupon, that he would make him captain of the guards, protector, or prime minister of state.

III. The drawing of the armies, on both sides, into the field, v. 4, The PhUistines /litched in Shu-ne?n, which was in the tribe of Issachar, a great v/ay north from their country. The land of Israel, it seems, was ill guarded,' when the Philistines could march their army into the verv heart of the country. Saul, while he pursued David, left his l^eople naked and exp sed. On some of the adjacent mountains of Gilboa, Saul musters his forces and prepares to engage the Philistines, whxh he had little heart to do, nmv that the S/iirit of the Lord drfiarted from him.

IV. The terror Saul w-'s in, and the loss be was a% upon this occasion. He saw the host of the Philistines, and by his own view of tHem, and the in-tel'igence his spies brought him, he perceived they were more numerous, better a'med, and in better heart, than his own were, which m de him afaid, so that his heart greatly trembled, x\ 5. H d he kept cl'~'se to God, he needed not have been afraid at the sight of an armv of Philistines; but novv^ that he h-ul provoked God to forsike him, his interest filled, his armies dwindled, and looked mean, and, which was worse, his spirits failed him, his heart

Vol. II.—2 X

sunk within him. A guilty conscience made liim tremble at the shaking of a leaf: now he remembered the guilty blood of the Amalekites, which he had spared, and tiie iimocent blood of the priests, which he had spilt; his sins are set in order before his eyes, they put him into confusion, embarrass all his counsels, and rob Km of his courage; so rhat there remained only a certain fearful looking for of judgment and fiery indignation. Note, Troubles arc terrors to the children of disobedience. In this distress, Saul inquired of the Lord, v. 6. Need dri\es those to God, who, in the day of their })ios-perity, slighted his omcles and altars. Lord, in trouble have they visited thee, Isa. 26. 16. Did ever ony seek the Lord, and net find him? Yes, Saul did; the Lord ansnvered him not, took no notice either of his jjetitions or of his inquiries; gave him no dii'ections wh;it to do, or any enc; uragement to hope that he would be w.th him. Should he be in quired of at all, by such a one as Saul? Ezek. 14. 3. No, he could not expect an answer of peace, for, 1. He inquired in such a manner, that it was as if he had not inquired at all. Therefore it is said, (1 Chron. 10. 14.) Lie inquired not of the Lord, for he did it faintly, and coldly, and with a secret design, if God did ncit answer him, to consult the Devil. He did not inquire in faith, but with a double unstable mind. 2. He inquired of the Lord when it was too late, when the days of his probation were o\er, and he w:)s finally rejected. Seek the Lord while he mau he found, for there )S a time when he will not be fotmd. 3. He had forfeited tlie lienefit of all the methods of inquiry. Cfiuld he that hated and persecuted Samuel and David, who were both prophets, expect to be answered by pre phets? Or lie that hath slain the High Priest, to be answered l)v Urim? Or he that had sinned away the Spirit of grace, to be answered by drciiuis? No, Be not deceived, God is not mocked.

V. The mention of some things, tliist had happened a good while atjo, to intrffduce the following story, V. 3. 1. The death (^f Samuel. Samuel was dead, wh'ch made the Philistines the more bdd, and Saul the more afraid; forbad Scunuel l^een alive, Saul would, probably, ha\-e thoug'it that his presence and countenance, his goc d advice and good pi'ayers, would have availed liim in his distress. 2. Saul's edict against witrhrraft. He had ];ut the laws in execution a.eainst those that had familiar s/ii7'its, wlio must not be suffered to live, Exrd. 22. 18. Some think that he did this in the beginning of his reign, while he was under Samue''s influence; others think that it was lately done, ff r it was spoken of here, v. 9. i's a late edict. Perhaps, when Saul was himself troubled with an evil spirit, he suspected that he was bewitched, and, for that reason, cut off all that had familiar spirits. Many seem zealous against sin, when they themselves are any j way hurt by it, (they will inform against swearers if they swear at them, or against drunkards, if,.in their drink, they abuse them,) who otherwise have no concern for the glory of God, nor any dislike of sin as sin. However, it was commendable in Saul, thus to use his power for the terror and restraint of these evil doers. Note, Many seem enemies to sin in others, while they indulge it in tliemselves. Saul will drive the Devil out of his kingdom, and yet harbour him in his heart, by envy and malire.

7. Then said Saul unto his servants, Seek me a woman that hath a familiar spirit, that I mav go to her and inquiie of her. And his servants said unto him. Re-hold, there isa. woman that hath a familiar spirit at En-dor. 8. And Saul disguised

I. SAMUEL, XXVIII.

himself, and put on other raiment, and lie went, and two men with him, and they came to the woman by night: and lie said, I pray thee, divine unto me by the familiar spirit, and bring me him up whom I shall name unto thee. 9. And the woman said u ilo him. Behold, thou knowest what Saul liatli done, how he hath cut off those that have familiar spirits, and the wizards, out of the land: wherefore then layest thou a snare for ray life, to cause me to die ? 10. And Saul sware to her by the Lord, saying, As the Lord livetli, there shall no punishment happen to thee for this thing. 11. Then said the woman. Whom shall I bring up unto thee ? And he said, Bring me up Samuel. 12. And when the woman saw Samuel, she cried with a loud voice; and tlie woman spake to Saul, saying, Why hast thou deceived me ? for thou art Saul. 13. And the king said unto her. Be not afraid: for what sawest thou? And the woman said unto Saul, I saw gods ascending out of the earth. 14. And he said unto her, What form is he of ? And she said, An old man cometh up ; and he is covered with a mantle. And Saul perceived that it ivas Samuel, and he stooped with his face to the ground, and bowed himself

Here,

I. Saul seeks for a witch, v. 7. When God an-snuereth him not, if he had humbled himself by repentance, and persevered in seeking God, who knows but at lengtli he might have been entreated for him? But since he can discern no comfort, either from heaven or earth, (Isa. 8. 21, 22.) he resolves to knock at the gates oi hell, and to see if any there will befriend him, and give him advice; Seek me a ivoman that has a familiar sfiirit, v. 7. And his servants were too officious to serve him in this bad affair; they presently recommended one to him at En-dor, (a city not far off,) who had escaped the execution of Saul's edict: to her he resolves to apply himself. Herein he is chargeable, 1. With contempt of the God of Israel; as if any creature could do him a kindness, when God had left him, and frowned upon him. 2. With contradiction to himself. He knew the heinousness of the sin of witchcraft, else he would not have cut off those that had familiar spirits; yet now he has recourse to that as an oracle, which he had before condemned as an abomination. It is common for men to inveigh severely against those sins which they are in no temptatiisn to, but suffer themselves afterward to be overcome by them. Had one told Saul, when he was destroying the witches, that he himself would, ere long, consult with one, he would ha> e Slid, as Hazael did. What! is thy servant a dog? But who knows what mischiefs they will run into, that forsake God, and are forsaken of himi'

II. Hearing of one, he hastens to her, but goes by niy:ht, and in disguise, only with two servants, and proba!)',y nu foot, v, 8. See how those that are led captive by Satan, are forced, 1. To disparage themselves. Never did Saul look so mean as when he went sneaking to a soriy witch to know his foi-tune. 2. To disseniljle. E\ il works are works of darkness, and they hate the light, neither care for coming to

it. Saul went to the witch, not in his robes, but in the habit of a common soldier; not only lest the witch herself, if she had known him, should have declined to serve him, either fearing he came to trepan her, or resolving to be a\ enged on him for his edict against those ( f her profession, but lest his own people should know it, and abhor him for it. Such is the power of natural conscience, that e\en those who do evil, blush, and are ashamed to do it.

III. He tells her his errand, and promises her impunity. 1. All he desires of her is, to bring him up one from the dead, whom he had a mind to discourse with. It was necromancy, or divination by the dead, that he hoped to serve his purpose by; this was expressly forbidden by the law, (Deut. 18. 11.) seeking/or the living to the dead, Isa. 8. 19. Bring me uji him rohom J shall name, v. 8. This supposes that it was generally taken for granted, that souls exist after death, and that, when men die, there is not an end of them: it supposes too that great knowledge was attributed to separate souls. But to think that any good souls should come up at the beck of an e\ il spirit, or that God, who had denied a man the benefit of his own institutions should suffer him to i eap any real advantage by a cui sed diabolical invention, was very absurd. 2. She signifies her fear of the law, and her suspicion that this stranger came to draw her into a snare: {v. 9.) Thou knowest what Saul has done. Providence ordered it so, that Saul should be told to his face, of his edict against witches, at this very time when he was consulting one, for the greater aggravation of his sin. She insists upon the peril of the law, perhaps to raise her price; for, though no mention is made of her fee, no doubt she demanded, and had, a large one. Observe how sensible she is of danger from the edict of Saul, and what care she is in to guard against it; but not at all apprehensi\ e of the obligations of God's law, and the terrors of his

i wrath. She considers what ^a?^/had done, net what God had done, against such practices, and feai's a snare laid for her life, more than a snare laid for her soul. It is common for sinners to be more afraid of punishment from men, than of Grd's righteous judgment. But, 3. Saul promises with an oath not to betray her, v. 10; It was liis duty, as a king, to punish her, and he knew it, yet he swears not to do it; as if he could bv his own oath bind himself from doing that, which, by the divine command, he was bound to do. But he promised more than he could perform, when he said. There shall no fiunishment hapfien to thee; for he could not secure himself, much less secure her, from divine vengeance.

IV. Samuel, who was lately dead, is the person whom Saul desired to have some talk with; and the witch, with her enchantments, gratifies his desire, and brings them together.

1. As soon as Saul had given the witcli the assurance she desired, (that he would not discover her.) she applied herself to her witchcrafts, r.nd asked very confidentlv, Jl'liom shall I bring up to thee? V. 11. Note, Hopes of impunity imbolden sinners in their evil ways, and harden their hearts. •

2. Saul desires to speak with Samuel, Bring me up Samuel. Samuel had anointed him to the kingdom, and had formerly been his faithful friend and counsellor, and therefore with him he wished to nd-vise. While Samuel was living at Ramah, not far from Gibeah of Saul, and presided there in the school of the ])rophets, we never read of Saul's going to him to advise Avith him in any of the difficul ties he was in; Ht had been well for him if he had;) then he slightocl him, and perhaps hated him, looking upon him to be in David's interest: but now that he is dead, "O for Samuel again! By all means, bring me up Samuel." Note, Many that despise and persecute God's saints and m'nistcrs when they

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are living, would be glad to have them again, when they are gone. Send Lazarus to me, and se>id X.azarus to my father's house, Luke 16. 24--27. The sepulchres of the righteous are garnished.

3. Here is a seeming detect or chasm in the story: Saul Slid, Bring me ufi Samuel, and the very next words are, IVhen the ivomayi saw Samuel, v. 12. Whereas one would have expected to be told how she perfjrmed the operation, wliat spells and charms she used, or that some little intimation should be given of what she said or did: but the protVund silence of the scripture concerning it, foi--bids our coveting to know the de/iths of Satan, (Rev. 2. 24.) or to have our curiosity gratified with an account of the mysteries of iniquity. It has been said of the Ijooks of some of the popish confessors, tliat, by their descriptions of sin, they have taught men to commit it; but the scripture conceals sinful art, that we may lie sim/ile concerning evil, Rc-m. 16. 19.

4. The witch, upon sight of the aijparition, was aware that her client was Saul: her familiar spirit, it is likely, informing her of it, v. 12, " JVhy hast thou deceived me witii a disguise? for thou art Saul, the very man that I am afraid of above any man!" Thus she gave Saul to understand the pov/erof her art, in that she could discover him through his disguise; and yet she feared lest, hereafter, at least, he should take advantage against her for what she was now doing. Had she believed that it was really Samuel whom she saw, she would have had mo e reason to be afraid of him, who was a good prophet, than of Sar.l, who was a wicked king. But the wrath of earthly princes is feared i)y most, more than the wrath of the King of kings.

5. Saul (who, we may suppose, was kept at a distance in the next room) bade her not be afraid of him, but go on with the operation, and inquired what she saw? v. 13. O, savs the woman, / saw gods ascending out of the earth: that is, a spirit: they called angels gods, because spiritual beings. Poor gods that ascend out of the earth! But she j speaks the language of the heathen, who had their ' infernal deiti?s, and had them in veneration. If S lul had thought it necessary to his conversation with Samuel, that the body of Samuel should be called out of the grave, he would have taken the witch with him to Ramah, where his sepulchre was; but the design was wholly upon his soul, which yet, if it bee \ine visible, was expected to appear in the usual resemblance of the body; and God permitted the Devil, to answer the design, to put on Samuel's shape, that tliey who would not receive the love of the truth, might be given ufi to strong delusion, and believe a lie. That it could not be the soul of Samuel himself, they might easily apprehend, when it ascended out of the earth; for the •ifiirit of a man, much more of a good man, goes ufi-?i'arc/,"Eccl. 3. 21. But if ])eople will be deceived. It is just with God to say, " Let them be deceived." That the Devil, by the divine permission, should l)e able to personate Samuel, is not strange, since he can transform himself into an angel of light: nor is it strange that he should be permitted to do it upon this occasion; that Saul might be driven to despair, by inquiring of the Devil, since he would not, in a right manner, inquire of the Lord, by which he might have had comfort. Saul, being told of gods ascending, was eager to know what was the form of this deity, and in what shape he appeared; so far w IS he from conceiving any horror at it, his heart being wretchedly hardened by the deceitfulness of sin. Saul, it seems, was not permitted to see any manner of similitude himself, but he must take the woman's word for it, that she saw an old man covered with a mantle, or robe, the habit of a judge, which Samuel had sometimes worn; and, some think, it was for the sake of that, and the majesty

of its aspect, that she called this apparition Elohim, a god, or gods; foi- so magistrates are styled, Ps. 82. 1. ^

6. Saul perceiving, by the woman's description, that it was Samuel, stooped with his face to the ,§TO?^«c/, either, as it is generally taken, m reverence to Samuel, though he saw him not, or perhaps to listen to that soft and muttering voice which he now expected to hear; for they that had familiar spirits, fiee/ied and muttered; (Isa. 8. 19.) and, it should seem, Saul bowed himself, (probably by the witch's direction,) that he might hear what was whispered, and listen carefully to it; for the voice of one that has a familiar s/iirit, is said to come out of the ground, and to whisfier out of the dust, Isa. 29. 4. He would stoop to that who would not stoop 40 the word of God.

15. And Samuel said to Saul, Why hast Ihou disquieted me, to bring me up ? And Saul answered, 1 am sore distressed; for the Philistines make war against me, and God is departed from me, and answereth me no more, neither by prophets nor by dreams: therefore 1 have called thee, that thou mayest make known unto me what I shall do. 16. Then said Samuel, ^^^lereiore then dost thou ask of me, seeing the Lord is departed from thee, and is become thine enemy? 17. And the Lord hath done to him, as he spake by me : for the Lord hath rent the kingdom out of thine hand, and ^iven it to thy neighbour, even to David: 18. Because thou obeyedst not the voice of the Lord, nor executedst his fierce wrath upon Amalek, therefore hath the Lord done this thing unto thee this day. 19. Moreover the Loro will also deliver Israel with thee into the hand of the Philistines; and to-morrow shalt thou and thy sons be with me: the Lord also shall deliver the host of Israel into the hand of the Philistines.

We have here the conference between Saul and Satan. Saul came in disguise, {v. 6.) but Satan soon discov ered him, v. 12. Satan comes in disgiiise, in the disguise of Samuel's mantle, and Saul cannot discover him. Such is the disadvantage we labour under, in wrestling with the rulers of the darkness of this world, that they know us, while we are ignorant of their wiles and devices.

I. The spectre, or apparition, personating Samuel, asks why he is sent for, {v. 15.) IVhy hast thou disquieted me to bring me up? To us this discovers that it was an evil spirit that personated Samuel; for (as Bishop Patrick observes) it is not in the power of witches to disturb the rest of good'men, and to bring them back into the world when they please: nor would the true Samuel have acknowledged such a power in magical arts: but to Saul this was a proper device of Satan's to draw veneration from him, to possess him with an opinion of the power of divination, and so to rivet him in the De-\irs interests.

II. Saul makes his complaint to this counterfeit Samuel, mistaking him for the true; and a most dolefiil complaint it is: ** I am sore distressed, and know not what to do, for the Philistines make war against me; yet I should do well enough with them.

I. samuf:i., xxviij.

if I had but the tokens of God's presence with me; but, alas! God is dr/iarled from me." He complained not of God's withdniwings till he fell into trouble, till the Philistines made war against him, and then lie l:)egins to lament God's departure. He that in his prosperity inquired not after God, in his adversity thought it hard that (rod answered him not, nor t ok any notice of his inquiries, either by dreams or prophets; he neither gave answers inri-mediately himself, nor sent t'nem by any of his messengers. He does not, like a penitent, own the righteousness of God in this; but, like a man enraged, flies out against God as unkind, and flies off from him; therefore I have called thee: as if Samuel, a sersant of God, would favour those whom Ciod frowned upon; or as if a dead jn-ophct could do him more service than the living ones. One would think, from this, that he really desired to meet with the Devil, and expected no other, (though under the covert of Samuel's name,) for he desires ad\ice otherwise than from God, therefore from the De\ il, that is, a rival with (iod. " God denies me, therefore I come to thee." Flectere si nequeo Sufieros, 4cheronta movebo — If I fail with Heaven, J will succeed with Hell.

III. It is cold comfort which this e\ il spirit in Samuel's mantle gives to Saul, and is manifestly intended to dri\ e him to despair and self-murder. Had it been the true Samuel, when Saul desired to be told what he should do, he wnild have bid him repent, and make his peace with God, and recall David from his banishment; and would then have told him, th 't he might hope in this way to find mercy with God: l)ut, instead of that, he represents his case as helpless and hopeless, serving him as he did Judas, to whom he was first a tenipter, and then a tormentor, persuading him first to sell his Master, and then to hang himself.

1. He upbraids him with h's present distress; (n. 16.) he tells him, not onlv that Ciod was departed from him, but that he was liecome his Enemy, and therefore he must exi)ect no comfortable answer from him; " ]l'herefore dost thou ask me? How can I be thy friend, when fxod is thine cnemv; or thy counsellor, when he has left thee?"

2. He upb'-aids him with the unointing of David to the kingdom, v. 17. He could not have touched upon a string that sounded more nn])leasant in the ear of S'ul th m this. Notl\ ng is sa'd to reconcile him to David, but all tends rather to exasperate him against David, and widen tbe breach. Yet, to make him believe that he was Samuel, he says, it was what God spake bv him. Tlie Devil knows how to speak with an air of religion, and can teach

false afiost/es to transform themselves into the apostles of Christ, and imitate their language. Those who use spells and charms, and plead,in defence of them, that they find nothing in them but what is good, may remember what good words the Devil here spoke, and yet with what a malicious design.

.3. ?Ie upbraids him witli his disobedience to the command of God, in nit destrtningthe Amalekites, n. IS. Satan had helpcl him to jiHlliate and excise that sin, when Samuel was de iling with him to bring him to repentance; but now he aggravates it, to make him despair of Ciod's mercy. See what thev get, that hearken to Satan's temptations! He himself will be their accuser, and insult over them. And see whom they resemble, that ;dhire others to that which is evil, and reproach them for it when they h;ive done.

4 He foretells his approaching ruin, T. 19. (1.) That his army should be routed by the Philistines. This is twice mentioned; The Lord shall deliver Israel into the hand of the Philistines. This he might foresee, bv considering the s\iperior strength •md number of the Philistines, the weakness of the

armies of Israel, Saul's terror, and especially God's departure from them. Yet, to personate a prophet, he very gravely ascribes it once and again to God; The Lord shall do it. (2.) That he and his sons should be slain in the battle. To-niorj'ow, that is, in a little time, (and supposing that it was now after midnight, I see not but it may be taken strictly for the very next day after that which was now begun,) thou and thy sons shall be with me; that is, in the state of the dead, separate from the body. Had this been the true Samuel, he could not ha\ e foretold it, unless God had revealed it to him; and though it were an evil spirit, God might by him foretell it; as we read of an e\il spirit that foresaw Ahab's fall at Ramoth-Gilead, and was instrumental in it, (1 Kings 22. 20, &c.) as perhaps this evil spirit was, by the divine permission, in Saul'.*^ destruction. That evil spirit flattered Ahab, this frightened Saul, and both, that they might fall; so miserable are they that are under the power of Satan; for whether he rage or laugh, there is no rest, Prov. 29. 9.

20. Then Saul fell straightway all along on the earth, and was sore afraid, because of the words of Samuel: and there was no strength in him ; for he had eaten no bread all the day, nor all the night. 21. And the woman came unto Saul, and saw that he was sore troubled, and said unto him, Behold, thine handmaid hath obeyed thy voice, and I have put my life in my hand, and have hearkened unto thy words which thou spakest unto me. 22. Now therefore, 1 pray thee, hearken thou also unto the voice of thine handmaid, and let me set a morsel of bread before thee; and eat, tliat thou mayest have strength when thou goest on thy way. 23. But he refused, and said, I will not eat. But his servants, together with the woman, compelled him; and he hearkened unto their voice. So lie arose from the earth, and sat upon (he bed. 24. And the woman had a fat calf in the house, and she hasted, and killed it, and took flour, and kneaded it, and did bake unleavened bread thereof: 25. And she brought il before Saul, and before his servants; and they did eat. Then they rose up, and went awav (hat night.

We are here told how Saul received this terrible message from the ghost he consulted. He desired to be told what he should do, (v. 15.) but it only told what he had not done, and what should be done to him. Those that expect any good counsel or comfort otherwise than from God, and in the way of his institutions, will be as wretchedl)' disappointed as Saul here was. Observe,

1. How he sunk under the load. v. 20. He was indeed unfit to bear it, having eaten nothing all the day before, nor that night: he came fasting trom the camp, and continued fasting; not for want of food, but for want of an appetite. The fear he was in of the power of the Phdistines, (v. 5. ) took away his appetite; or perhaps the struggle he had with his own conscience, after he had entertained the thought of consulting the witch, made him to nauseate even his necessary food, though ever so dainty. This made him an easy prey to tli is fresh ter-

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ror, that now came vipon him like an armed man. He fill along on the earth, as if the archers of the Philistines had ah-eady hit him, and there was no strength in him to bear up against these heavy tid ni^s. Now he had enough of consulting witches, and found them miserable comforters. When God in his word speaks tei roi- to sinners, he opens to tiiem, at the same time, a door of hope, if they repent: but they that apply themselves to the gates of hell for succour, must there expect darkness without any glimpse of light.

II. With what difficulty he was persuaded to tike so much relief as was necessai'y to carry liim back to his post in the camp. The witch, it should seem, had left Saul alone with the sjjectre, to have his talk with him by himself: but, perhaps, hearing him fall and groan, and perceiving him to be in an agony, she came to him, {v. 21.) and was importunate with him to take some refreshment, that he might be able to get clear from her liouse, fearing that if he should be ill, espescially if he should die there, she sliould be punished fir it as a traitor, though she had escaped punishment as a wiich. This, it is probable, rather than any sentiment of kindness, made her solicitous to help him. But what a deplorable'condition had he brought himself to, when he needed so wretched a comforter!

1. She shows herself very importunate with him to take some refreshment; she pleads, (v. 21.) that she had obeyed his voice to the endangering of her life; and why therefore should not he hearken to her voice for the relieving of his life, v. 22. She had a fat calf at hand, (and the wc^rd signifies one that was made use of in treading out the corn, and therefore could the worse be spared,) this she prepares for his entertainment, v. 24. Jnsephus is large in applauding the extraordinary courtesy and liberality of this woman, and recommending it for an example of compassion to the distressed, and readiness to communicate for their relief, though we have no prospect of being recompensed for it.

2. He showed himself very averse to it; He refused, and said, I will not eat, {v. 23.) choosing rather to die obscurely by famine than honourably I)y the sword. Had he laboured only under a defect of animal spirits, food might help him; but, alas! his case was out of the reach of such succours. What are dainty meats to a wounded conscience? j^fi vinegar ufion nitre, so is he that sings songs to a heavy heart; so disagreeable and unwelcome.

3. The woman at length, with the help of his servants, over-persuaded him, against his inclination and resolution, to take some refreshment. Not bv force, but by friendly advice, they comfielled him; {v. 23.) and of no other than such a rational and courteous compulsion, are we to understand that in the parable. Compel them to come in, Luke 14. 23. How forcibly are right words, when men are pressed by them to that which is for their own interest! Job. 6. 25. Saul was somewhat revived with this entertainment; so that he and his servants, when thev had eaten, rose up. and went away before it was light, (v. 25.) that they might hasten to their business, and that they might not be seen to come out of such a scandalous house. Josephus here much admires the bravery and magnanimity of Saul, that though he was assured he should lose both his life and honour, yet he would not desert his army, but resolutely returned to the camp, and stood ready for an engagement. I wonder more at the hardness of his heart, that he did not again apply himself to God by repentance and prayer, in hopes yet to obtain, at least, a reprieve; but he desperately ran headlong upon his own ruin. Perhaps, indeed, now that rage and cnvv possessed him to the uttermost, he was '.he better reconciled to his hard fate, being told that l\is sons, and Jonathan among the rest, whom he

£

hated for his affection to David, should die with him. If he must fall, he ca! ed n( t what desolations of his family and kingdom accompanied hiS fall, hoping it would be the worse for his successor, t^« f)-xvovT(,i yaict /ui^biTce vufii — J care nol if, when 1 am dead, the world be si t on fire. He begged not, as David, "Let cliy hand be against me, but not against thy people."

CHAP. XXIX.

How Saul, who was forsaken of God, when he was in a strait, was more and more perplexed and embarrassed with his own counsels, we road in the Ibregoinj,' chapter; in this chapter, we find how David, who kept close to God, when he was in a strait, was extricated and broui^ht off' by the providence of God, -ivithout any contrivance of his owi;. We have him, I« Marching will' the PhiUsUne?, v. I, 2. II. ExcepUd a;iainst by the lords of the Pliilistines, v. 3 .. 5. HI. Happily dismissed by Achish, from the service wliich did so ill become him, and which yet he knew not how to decline, v. 6 .. 11.

OW the Philistines gathered together all their armies to Aphek: and the Israelites pitched by a fountain which is in Jezreel. 2. And the lords of the Philistines passed on by hundreds, and by thousands: but David and his men passed on in the rearward with Achish. 3. Then said the princes of the Philistines, What do these Hebrews Iiare ^ And Achish said unto the princes of the Philistines, Is not this David, the servant of Saul the king of Israel, which hath been with me these days, or these years, and I have found no fault in him since he fell unto me unto this day? 4. And the princes of the Philistines were wroth with him; and the princes of the Philistines said unto him. Make this fellow return, that he may go again to his place which thou hast appointed him, and let him not go down with us to battle, lest in the battle he be an adversary to ns: for wherewith should he reconcile himself unto his master? Should it nol be with the heads of these men ? 5. Is not this David, of whom they sang one to another in dances, saying, Saul slew his thousands, and David his ten thousands?

Here is,

I. The great strait that David was in, which we may suppose he himself was aware of, though we read not of his asking advice from God, nor any project of his own to get cleur of it. The two armies of the Philistines and the Israelites were encamped and ready to engage, v. 1. Achish, who had been kind to David, had obliged him to come himself, and bring the forces he had, into his service. David came accordingly, and, upon a review of the armv, was found with Achish, in the post assigned him' in the rear, v. 2. Now, 1. If, when the armies engaged, he should retire and quit his post, he would fall under the indelible reproach, not only of cowardice and treachery, but of base ingratitude to Achish, who had been his protector and benefactor, and had reposed a confidence in him, and from whom he had received a very honourable commission. Such an unprincipled thing as this, he could by no means persuade himself to do. 2. If he

I. SAMUEL, XXIX.

should, as was expected from him, fight fur the P.iilistines ag liiist Israel, he would incur tJie imputation of beng an enemy to the Israel of God, and a traitor to his country; would make his own people haie him, and unmimously oppose his coming to the crown, as unworthy the name of an Israelite, much more the honour and trust of a king of Israel, who had f jught against them, under the banner of the uncirciimcised. If Saul should be killed (as it proved he was) in this engagement, the fault would be laid at David's door, as if he had killed him; so that on each side there seemed to be both sin and scandal. This was the strait he was in; and a great strait it was to a good man, greater to see sin before him than to see trouble. Into this strait he brought himself by his own unadvisedness, in quitting the land of Judah, and going among the uncircumcised. It is strange, if th !se that associate themseh es with wicked people, and grow intimate with them, come off without guilt, or grief, or both. What he himself proposed to do, does not appear. Perhaps he designed to act only as a keeper to the king's head, the post assigned him, {ch. 28. 2.) and not to do any thing offensi\ ely against Israel. But it would have been very hard to come so near the brink of sin, and not to fall in. Therefore, though God might justly have left him in this difficulty, to chastise him for his folly, yet, because his heart was upright with him, he would not suffer him to 6c temfited above ivhat he was able, but tvith the temfitation made a way for him to escafie, 1 Cor. 10. 13.

II. A door opened for his deliverance out of this strait. God inclined the hearts of the princes of the -Philistines to oppose his being employed in the battle, and to insist upon his being dismissed. Thus their enmity befriended him, when no frie'nd he had was capable of doing him such a kindness. 1. It was a proper question which they asked, upon the mustering of the forces; " JVhat do these Hebrews here? v. 3. What confidence can we put in them? Or what service can we expect from them? A Hebrew is out of his place, and, if he have the spirit of ; Hebrew, is out of his element, when he is in the camp of the Philistines, and deserves to be made uneasy there. Da' id used to hate the congregation of evil doei-s, (Ps. 26. 5.) however he came now to be among them. 2. It was an honourable testimony which Achish, on this occasion, g ive to David. He looked upon him as a refugee, that fled from a wrongful persecution in his own country, and had put himself undei- his protection, whom therefore he was obliged, in justice, to take care of, and thought lie might in prudence employ; for (says he) he has been with me these days, or these year's, that is, a considerable time, many days at his'court, and a year or two in his country, and'he never found any fault in him, nor saw any cause to distru.-it his fidelity, or to think any other than that he was heartily come over to him. By this it appears, that David had conducted himself with a great deal of caution, and had prudently concealed the affection he still retained for his own people. We have need to walk in wisdom toward them that are without, to keep our mouth when the wicked is before us, and to be upon the reserve. 3. Yet the princes are peremptory in it, that he must be sent home; and they give good reasons for their insisting on it. (1.) Because he had been an old enemy to the Philistines; witness what was sung in honour of his triumphs over them, Saul slew his thousands, and David his ten thousands, v. 5. "It will be a reproach to us to harbour and trust so noted a destroyer of our people; nor can it be thought that he should now act heartily against Saul, who then acted so vigorously with him and for him." Who would be fond of popular praise and applause, when even that may.

another time,l:)e turned against a man to his reproach? (2.) Because he might be a most dangerous enemy to them, and do them more misch.cf than all S.iul s army could, v. 4. " He may in the battle bean adversary to us, and surprise us witii an att.^ck in the rear, while their army charges us in the front; and we have reason to think he will do sn, that, by betraying us, he may reconcile himself to h,s master. Who can trust a man, who, besides his affectic n to his country, will think it his interest to be false to us?" It is dangerous to put confidence in a reconciled enemy.

6. Then Achish called David, and said unto him, Snrely, as the Lord livcth, thou hast been upright, and thy going out and thy coming in with me in the host is good in my sight; for I have not found evil in thee since the day of thy coming unto me unto this day: nevertheless, the lords favour thee not. 7. Wherefore, now return, and go in peace, that thou displease not the lords of the Philistines. 8. And David said unto Achish, But what have I done ? and what hast thou found in thy servant, so long as I have been with thee unto this clay, that 1 may not go fight against the enemies of my lord the king? 9. And Achish answered and said to David, I know that thou art good in my sight, as an angel of God: notwithstanding, the princes of the Philistines have said, He shall not go up with us to the battle. 10. Wherefore now rise up early in the morning, with thy master's servants that are come with thee: and as soon as ye be up early in the morning, and have light, depart. 11. So David and his men rose up early to depart in the morning, to return into the land of the Philistines : and the Philistines went up to Jezreel.

If the reasons Achish had to trust David, were stronger than the reasons which the princes offered why they should distrust him, (as I do not see that, in policy, they were, for the princes were certainly in the right,) yet Achish was but one of fi\ e, though the chief, and the only one that had the title of king; accordingly, in a council of war, l.eld on tliis occasion, he was over-voted, and obliged to dismiss David, though he was extremely fond of him. Kings cannot always do as they would, nor have such as they would about them.

1. The discharge Achish gi\es him, is very honourable, and not a final discharge, but only from the present service. (1.) He signifies the great pleasure and satisfaction he had taken in him, and in his conversation. Thou art good in my sight as an angel of God, V. 9. Wise and good men will gain respect, wherever they go, from all that know how to make a right estimate of persons and things, though of different professions in religion. What Achish says of David, God, by the prophet, says of the house of David, (Zech. 12. 8.) that it shall be as the angel of the Lord. But the former is a court compliment; the latter is a divine promise. (2.) He gives him a testimonial of his good behaviour, v. 6. It is very full, and in obliging terms; " Thou hast been upright, and thy whole conduct has been

food in my sight, and I have not found ei.nl in thee." aul would not have given him such a testimonial,

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though he had done far more service to him th ai to Achish.. God's people should behave themselves alwiys so unoftensively, as, if pussiljle, to get the good word of all they !ui\ e dealings with: and it is a debt we owe to those who have acquitted them-sel.es well, to give them the praise of it. (3.) He lays all the blame of his dismission upon the princes, who would by no means suffer him to continue in the camp. " The king loves thee entirely, and would venture his life in thy hand; but the lords favour thee not, and we must not disoblige them, nor can we oppose them, therefore return, and go in /leace. " He had better part with his favourite, than occasion a disgust among his generals, and a mutiny in his army. He intimates a reason why they were uneasy; it was not so much for his own sake, as for the sake of his soldiers that attended him, whom he calls/izV master's sa-vants, namely, Saul's; (y. 10.) they could trust him, but not them (4.) He orders him to be gone early, as soon as it was light, (y. 10.) to prevent their further resentments, and the jealousies they would have been apt to conceive if he had lingered.

2. His reception of this discourse is very compli-mental; but, I fear, not without some degree of dissimulation. " What!" says David, " must I leave mi/ lord the king, whom I am bound by office to protect, just now wlien he is going to expose himself in the field? Why may not I go fight against the enemies of m :ord the king^ v. 8. He seemed anxious to ;iv i\ c him, when he was at this juncture really anxious to leave him; but he was not willing that Achish should know that he was. No me knows how strong the temptatitni is to compliment and dissemble, which tliey are in, that attend great men, and how hard it is to avoid it.

3. God's providence ordered it wisely and graciously for him. For, besides that the snare was broken, and he was delivered out of the dilemma to which he was reduced, it proved a happy hastening of him to the relief of his own city, which sorely wanted him, though he did not know it. Thus the disgrace which the lords of the Philistines put upon him, proved more ways than one, an advantage to him. The ste/is of a good man are ordered by the Lord, and he delighteth in his way. What he does with us, we know not now, but we shall know hereafter and shall see it was all for good.

CHAP. XXX.

When David was dismissed from the army of the Philistines, he did not go over to the camp oflsrael, but, being expelled by Saul, observed an exact neutrality, and silently retired to his own city Ziklag. leaving the armies ready to engage. Now here we are told, I. What a melancholy posture he found the city in, all laid waste by the Amalekites, and what distress it occasioned him and his men, v. 1.. 6. II. What course he took to recover what he had lost. He inquired of God, and took out a commission from him, v. 7, 8. pursued the enemy, v. 9, 10. gained intelligence from a straggler, v. 11 . . 15. attacked and routed the plunderers, v. 16, 17. and recovered all they had carried off, v. 18 . . 20. III. What method he observed in the distribution of the spoil, v. 21,. 31.

1. A ^P ^^ came to pass, when David and -i\- his men were come to Ziklag on the third day, that the Amalel^^ites had invaded the south, and Ziklag, and smitten Ziklag, and bm-nt it with fire; 2. And had taken the women captives that were therein: they slew not any, either great or small, but carried them away, and went on their way. 3. So David and his men came to the city, and, behold, it was burnt with fire; and their wives, and their sons, and their daughters.

were taken captives. 4. Then David and the people that 7cere with him lifted up their voice and wept, until they had no more power to weep. 5. And David's two wives were taken captives, Ahinoam the Jezreel-itess, and Abigail the wife of Nabal the Carmelite. 6. And David was greatly distressed : for the people spake of stoning him; because the soul of all the people was giiev-ed, every man for his sons and for his daughters : but David encouraged himself in the Lord his God.

Here is,

I. The descent which the Amalekites made upon Ziklag, in David's absence, and the desolations they made there. Tliey surprised the city when it was left unguarded, plundered it, burnt it, and carried all the women and children captives, v. 1, 2. They intended, by this, to avenge the like havoc that Da-^•id had lately made of them and their country, ch. 27. 8. He that had made so many enemies, ought not to have left his own concerns so naked and defenceless. They that make bold with others, must expect that others will make as bold with them, and ])rovide accordingly. Now observe in this, 1. Tlie cruelty of Saul's piety (as it proved) in sparing the Amalekites; if he had utterly destroyed them, as he ouglit to have done, these had not been in being to do this mischief. 2. How David was corrected for being so forward to go with the Philistines against Israel. God showed him that he had better have staid at home, and looked after his own business. When we go abroad in the way of oui- duty, we may comfortably hope that God will take care of our families in our absence, but not otherwise. 3. How wonderfully God inclined the heaits of these Amalekites to carry the women and children away captives, and not to kill them. When Da\ id in\'a-ded them, he put all to the sword; (ch. 27. 9.) and no reason can be given why they did not retaliate upon this city, but that God restrained them; for he has all hearts in his hands, and says to the fury rf the most cruel men. Hitherto thou shalt come, and no further. Whether they spared them, to lead them in triumph, or to sell them, or to use them for slaves, God's hand must be acknowledged, who designed to make use of the Amalekites for the cor rection, not for the destruction, of the house of David.

n. The confusion and consternation that David and his men were in, when they found their houses in ashes, and their wives and children gone into cap-ti\ ity. Three days' march they had from the camp of the Philistines to Ziklag; and now that they came thither weary, but hoping to find rest in their houses, and joy in their families, behold, a black and dismal scene is presented to them, {v. 3.) which made them all weep, David himself not excepted, though they were men of war, till they had no more flower to weefi, v. 4. The mention of David's wives, Ahinoam and Abigail, and their being carried cap>-tive, intimate that that went nearer his heart than any thing else. Note, It is no disparagement to the boldest and bravest spirits, to lament the calamities of relations and friends. Observe, 1. This trouble came upon them when they were absent. It was the ancient policy of Amalek to take Israel at an advantage. 2. It met them at their return, and for aught that appears, their own eyes gave tliem the first intelligence of it. Note, When we go abroad, we cannot foresee what evil tidings may meet us when we come home again. The going out may be very cheerful, and yet the coming in be very doleful.

I. SAMUEL, XXX.

Boant not thyself thevpfore of to-morrow, nor cf tonight neither, for thou knowent not ivtuit a day, ( r a piece of a day, may bring forth, Prov. 27. 1. If, when we ccnie'ofF a journey, we find our taber?iactes infieace, and n't laid waste, as Dd\ id liere found his, let the Lord be phased for it.

III. Tiie mutiii} and marmuring rf David's men against him, v. 6.' David ivas greatly distrcsitd, for, in the m-dst < f all his losses, his own people spake of stoning h;m, 1. Because they looked upon him as the (ccas.on of their calam ties, by the pro-% ocation he had given the Amalekites, and his indiscretion in leaving Ziklag without a garrison in it. Thus apt are we, when we are in trouble, to fly into a rage agiinst thi:se who are, in any way, the occasion of our trouble, while we overlook the Divine Providence, and ha>e not that regard to the operations of God's hand in it, which would silence our passions, and make us patient. 2. Bec;tuse now they began to despair rf that preferment which they promised themselves in following David. They h^ped, ere this, to have been all princes; and now, CO find themselves all beggars, was such a disappointment to them, :is made them grow outrageous, ;ind threaten the life of him, on whom, under God, they had the greatest dependence. What absurdities will not ungo\erned passions plunge men into! This ^\-'lS a sore trial to the man after God's own heart, a.id could not but go \evy near him. Saul hid driven him from his country, the Philistines had driven him from their camp, the Amalekites had plundered his city, his wives were taken prisoners, and now, to complete his woe, his own familiar friends, in whom he trusted, whom he had sheltered, and who did eat of his bread, instead of sympathizing with him, and offering him any relief, lifted ufi the heel against him, and threatened to stone him. Great iaith must expect such severe exercises. But it is observable that David was reduced to this extremity just before his accession to the throne; at this present time, perhaps, the stroke was struck, which opened the door to his advancement. Things are sometimes at the worst with the church and people of God, just before they begin to mend.

IV. David's pious dependence upon the Divine Providence and grace, in this distress. But David encouraged himnelf in the Lord his God. 1. His men fretted at their loss; the soul of the p.eofile was bitter, so the woi-d is; their own discontent and impatience added wor?nwood and gall to the affliction and misery, and made it doubly grievous. But David bore it better, though he had more reason than any of them to lament it; they gave liberty to their passions, but he set his graces on work, and, by encouraging himself in God, while they dispirited each other, he kept his spirit calm and sedate. Or, 3, David's language opposed itself to the threatening words his men ga\ e out against him, they spake of stoning him; but he, not offering to avenge the affront, not terrified by their menaces, encouraged himself in the Lord his God; believed and considered, with application to his present case, the power and providence of God, his justice and goodness, the method he commonly takes of bringing low, and then raising up; his care of his people that serve him, and trust in him, and the particular promises he had made to him of bringing him safe to the throne; with these considerations he supported himself, not doubting but the present trouble would end well. Note, Those that have taken the Lord for their God, may take encouragement from their relation to him in the worst of times. It is the duty and interest of all good people, whatever happens, to encourage themselves in God as their Lord and their God, assuring themselves that he can and will, bring light out of darkness, peace out of trouble,

and good out of ^^ il, to all that lovehim, and are the called according to his Juirfio&c, Rom. 8. 28.. It w..s David's practice, and he had the couifort cf it; What time I am afraid, 1 will trust in thee. When he was at his wit's end, he was not at his faith's end.

7. And David said unto Abiathar tl-e priest, Ahinielech's son, 1 jMay thee, bring me hither the ephod. And Abiathar brought thither tiie ephod to David. 8. And David inquired at the Lord, saying. Shall I pursue after this troop? shall I overtake them ? And he answered him. Pursue: lor thou shalt surely overtake them., and without fail recover all. 9. So David went, he and the six hundred men that luere with him, and came to the brook Besor, where those that were left behind stayed. 10. But David pursued, he and four hundred men : (for two hundred abode behind, which were so faint that they could not go over the brook Besor.) 11. And they found an Egyptian in the field, and brought him to David, and gave him bread, and he did eat; and they made him drink water: 12. And they gave him a piece of a cake of figs, and two clusters of raisins: and when he had eaten, his spirit came again to him; for he had eaten no bread, nor drunk amj water, three days and three nights. 13. And David said unto him, To whom helongest thou ? and whence art thou ? And he said, I am a young man of Egypt, servant to an Ama-lekite; and my master left me, because three days agone I fell sick. 14. We made an invasion upon the south of the Cherethites, and upon the coast which be-longeth to Judah, and upon tiie south of Caleb; and we burnt Ziklag with fire. 15. And David said to him. Canst tiiou bring me down to this company ? And he said, Swear unto me by God, that thou wilt neither kill me, nor deliver me into the hands of my master, and I will bring thee down to this company. 16. And when he had brought him down, behold, theif-ircre spread abroad upon all the earth, eating, and drinking, and dancing, because of all the great spoil that they had taken out of the land of the Philistines, and out of the land of Judah. 17. And David smote them from the twilight even unto the evening of the next day; and there escaped not a man of them, save four hundred young men which rode upon camels, and fled. 18. And David recovered all that the' Amalekites had carried away; and David rescued his two wives. 19. And there was nothing lacking to them, neither small nor great, neither sons nor daughters, neither spoil, nor any thing that they had taken to them: David recovered all. 20. And Da^^d took

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35.<

all the flocks and the herds, which they drave before those nther cattle, and said, This is David's spoil.

Solomon observes, that the righteous is delivered out of trouble, and the wicked coineth in his stead; that (he just falleth seven times a day, and riseth again; so it was with David. Many were his troubles, but the Lord delivered him out of them all; and particularly out of this which liere we have an account of.

I. He inquired of the Lord both concerning his duty, ^hall I pursue after this troop? and concerning the event. Shall I overtake them? v. 8. It was a great advantage to David, that he had the High Priest with him, and the breast-plate of judgment, which, as a public person, he might consult in all his affairs. Numb. 27. 21. We cannot think that he left Abiathar and the ephod at Ziklag, for then he and it would have been carried away by the Amalekites, unless we may suppose them hidden by a special providi.'uce, that they might be ready for David to consult at his return. If we conclude that David had his priest and ephod with him in the camp of the Philistines, it was certainly a great neglect in liim, that he did not inquire of the Lord by them, concerning his engagement to Achish. Perhaps he was ashamed to own hi religion so far from among the uncircumcised; but now he begins to appi'ehend that this trouble is bi-ought upon him to correct him for that oversight; and therefore the first thing he di^es, is, to call for the ephod. It is well if we get this good by owy afflictions, to be reminded by them of neglecting duties, and particularly to be quickened by them to inquire of the Lord. See 1 Chron. 15. lo. David had no room to doubt but that his war against these Amalekites was just, and he had an inclination strong enough to set upon them, when it was for the recovery of that which was dearest to him in this world; and yet he would not go about it without asking counsel of God, thereby owning his dependence upon God, and submission to him. If we thus, in all our ways, acknowledge God, we may expect that he will direct our steps, as he did David's here, answering him above what he asked, with an assurance that he should recover all.

II. He went himself in person, and took with him all the force he had, in pursuit of the Amalekites, V. 9, 10. See how quickly, how easily, how effec-tuallv, the mutiny among the soldiers was crushed by his patience and faith. When they spake of atoning him, {v. 6.) if he had spoken of hanging •^hem, or had ordered that the ringleaders of the faction should immediately have had their heads struck off, though it had been just, yet it might have been of pernicious consequence to his interest in t] is rrit' -■'1 ■fnf-f.-r-- ij-,ri "Vile he r-r.d hi^ r.icn wen. contending, the Amalekites would have clearly carried off their spoil: but when he, as a deaf man, heard not, smothered his resentments, and encouraged himself in the Lord his God, the tumult of the people was stilled by his gentleness, and the power of God on their hearts; and, being thus mildly treated, they are now as ready to follow his foot, as they were but a little before to fly in his face. Meekness is the security of any government.

All his men wei-e willing to go along with him in pursuit of the Amalekites, and he needed them all; but h6 was forced to drop a third part of them by the way; two hundred, out of six, were so fatigued with their long march, and so sunk under the load "^t their grief, that they could not pass the brook Besor, but staid behind there. This was, 1. A great trial of David's faith, whether he could go on, in a- dependence upon the word of God, when so Vol. II.—2 Y

many of his men failed him. When we are disappointed and discouraged in our expectations from second causes, then go on with cheerfulness, confiding in the divine power, this is giving glory to God, by believing against hope, in hope. 2. A great instance of David's tenderness to his men, that he would by no means urge them beyond their strength, though the cause itself was so very urgent. The Son of David thus considers the frame of his followers, who are not all alike strong and vigorous in their spiritual pursuits and conflicts; but, where we are weak, there he is kind; nay moie, there he is strong, 2 Cor. 12. 9, 10.

III. Providence threw one in their way, that ga- e them intelligence of the enemy's motions, and guided their's; a poor Egyptian lad, scarcely alive, is made instrumental of a great deal of good tn David. God chooses the foolish thmgs of the world, with them to confounci the wise. Observe, 1. His master's cruelty to him. He had got out of him all the service he could, imd when he fell si^k, jnoba-bly being ovcr-toikd with his work, he barbarously left him to perish, in the field, when he was in no such haste but he might have put him into some of the carriages, and brought him home, or, at least, have left him wherewith to support himself. That master has the spirit of an Amalekite, not (,f an Israelite, that can thus use a servant worse than one would use a beast. 7he tender mercies of the wicked are cruel. This Amalekite thought he should now ha\ e servants enough of the Israelite captives, and therefore cared not what became of his Egyptian slave; but could willingly let him die in a ditch for want of necessaries, while he was eating and drinking, v. 16. Justly did Providence make this poor ser\ant, that was thus basely abused, instrumental toward the destruction of a whole army of Amalekites, and h s master among the rest; foi- God hears the cry of oppressed ser\ ants. 2. I)a\id's compassion to him; though he had reason to think he was one of those that had helped to destroy Ziklag, yet, finding him in distress, he generously relieved him, not only with bread and water, (v. 11.) but witii ^^s and raisins, v. 12. Though the Israelites were in haste, and had no great plenty for themselves, yet they would not forbear to deliver one that was drawn unto death, nor say. Behold, we know it not, Prov. 24. 11, 12. They are unworthy the name of Israelites, who shut'up the bowels of their compassion from persons in distress. It was also prudently done to relieve this Egyptian; for, though despicable, he was capable of doing them service; so it proved, though they were not certain of it when they relieved him. It is a good reason why we should neither do an injury, nor deny a kindness, to any man, that we know not but, some time or other, it may be in his power to return either a kindness or an injury. 3. The iiitciligeace Da^'id iecei\eu from this poor Egyptian, when he was come to himself. He gave hini an account concerning his party; (1.) What they had done, {v. 14.) We made an invasion. The countries which Daxid had pretended to Achish to have made an incursion upon, {ch. 27. 10.) they really had invaded and laid waste. What was then false, now proved too true. (2.) ^Vhither they were gone, v. 15. This he promised David to inform him of, upon condition he would spare his life and protect him from his master, who, if he could hear of him again, (he thought,) would add cruelty to cruelty. Such an opinion this poor Egyptian had of the obligation of an oath, that he desired no greater security for his life than that. Swear unto me by God; not by the gods of Egypt or Amalek, but by the one su])reme God.

IV. David, being directed to the place whei*e they lay> securely celebrating their triumphs, fell

1. ISAAIUEL, XXX.

•\pon Uiem, and, as he used to pray, saiv his desire iihoti his enemies.

1. The spoilers were cut off. The Amalekites, finding the booty was rich, and being got with it (as they thouglit) out of the reach of danger, were making themselves very merry with it, i'. 16. All thoughts of war were laid aside, nor were they in any haste to house their prey, but s/iread themselves abroad on the earth in tlie uiost careless manner that could be, and there they wei e found eating- and drinking, and dancing, probably in honour of their idol-gods, to whom tliey gave the praise of their success. In this pistui-e, D.ivid surprised them, which made the conquest of them, and the blow he gave them, the more easy to him, and the more dismal to tliem. Then are snners nearest to ruin, when they cry, Peace and safety, and fiut the evil day far from them. Nor does any thing give our spiritual enemies more advantage against us than sensuality, and the indulgence of the flesh. Eating ajid drinking, and dancing, have been the soft and pleasant way in which many have gone down to the congregation of the dead. Find-hig them thus off their guard, and from their arms, (laany of them, it may be, drunk, and unable to make' any resistance,) he jjut them all to the sword, and only'four hundred escaped, v. 17. Thus is the trium.phing of the wicked short, and wrath comes on them, as on Belshazzar, when they are in the midst of their jollity.

2. The spoil was recovered and brought off, and nothing was lost, but a great deal gotten. (1.) They retrieved all their own; (x'. 18, 19.) David rescued hi$ two %vives; that is mentioned particularly, because that pleased David more than all the rest of his achievements. Providence had so ordered it, that the Amalekites carefully preserved all that they had taken, concluding that they kept it for themselves, though really they preserved it for the right owners; so tluit there was nothing lacking to them; so it proved, when they concluded all was gone; so much I^etter is God oftentimes to us, than our own fe irs. Our Lord Jesus was indeed the son of David, and the sm of Abr.iham, in this resembling them both, that he took the firey from the mighty, and led cafitivity ca/itive: Abraham, Gen. U. 16'. and David here.' But this was not all. (2.) They took all that belonged to the Amalekites besides, V. 20, flocks and herds; either such as were t iken from the Philistines, and others which David had the disposal of l)y the law of war; or perhaps he made a sally into the enemy's country and fetched oflF these flocks and herds from tlience, as interest for his own. This drove was put in the van of the triumph, with this proclamation, " This is David's sfioil. This we may thank him for." Those who lately spake of stoning him, now caressed him, and cried him up, becatise they got by him more than they had then lost. Thus are the world, and its sentiments, governed by interest.

21. And David came to the two hundred men, which were so faint that they could not follow David, whom they had made also to abide at the brook Besor : and they went forth to meet David, and to meet ihe I)eople that icere with him : and when David came near to the people, he saluted them. 22. Then answered all the wicked men, and mr.n of Belial, of those that went with David, and said, Because they went not widi us, we will not give them aught of the spoil that we have recovered, save to I'verv man his wife and his children, that

lhe\ may K'ac! lucm away, and depart. 23 Then said David, Ve shall not do so, my brelluen, Willi lliat whicii the i^oKD liaili ^iveu us, v\'ho hath preserved us, and delivered the company that came against us into our hand. 24. For who will hearken unto you iu this matter ? but as his part is that goelh down to the battle, so shall his part be that tarrieth by the stuti"; they shall part alike. 25. And it was so., fioni that day t'orward, that he made it a statute and an ordinance lor Israel unto this da}'. 26. And when David came to Ziklag, he sent of the spoil unto the elders of Judali, even to his friends, saying, Behold a present ibr you of the spoil ol the enemies of the Lord. 27. To them whicii were in Beth-el, and to the.iii which were in south Ramoth, and to them which were in Jattir, 28. And to them which were in Ai oer, and to them which were in Siphmoth, and to them which u-ere in Eshtemoa, 29. And to them which were in liachal, and to them which were in the cities of the Jerahmeelites, and to them which icere in the cities of the Kenites, 30. And to them which were in Hormah, and to them which were in Cor-ashan, and to the->^i which icere in Athach, 31. And to them w hich toere in Hebron, and to all the places where David himself and his men wep' wont to haunt.

We have here an account of the distribution of the spoil which was taken from the Amalekites. When the Amalekites had carried away a rich booty from the land of Judah and the Philistines, they spent it in sensuality, in eating and drinking, and making merry with it; but David disposed of the spoil taken, after another manner, as one that knew that justice and charity must govern us, in the use we make of whatever we ha\ c ui this world. What God gives us, he designs we should do good with, not serve our lust with. In the distribution < f the spr)il,

I. David was just and kind to those who abode by the stuff. They came forth to meet the conquerors, and to congratulate them on their success, though they could not contribute to it; {x<. 21.) for we should rejoice in a good work done, th; ugii Providence had laid us aside, and rendered us incapable of lending a hand to it. David received their address veiy kindly, and was so far from upbraiding them with their weakness, that he sh nved himself solicitous concerning them; he saluted them, he asked them of peace, so the word is; inquired how they did, because he had left them faint, and not well; or wished them peace, bid them be of good cheer, they should lose nothing by staying behind; for of this they seemed afraid; David perhaps saw it in their countenances.

1. There were those that opposed their coming in to share in the spoil; some c^f David's soldiers, probably the same that spake of stoning him, spake now of defrauding their brethren; they are called wicked men, and men of Belial, v. 22. Let not the best of men think it strange, if they have those attending them that are very bad, and they cannot prevail to make them, liettcr. We may sv.pposo that David had instructed his soldiers, and prayed

I. SAMUEL, XXXI.

with them, and yet there were many among them tliat were wuked men, and men of Belial; often ler-riried with the apprehensions of death, and yet wicked men still, and men of Belial. These made a motion, that the two hundred men who abode by the stuff, should only have their wives and children given them, but none of their goods. Well might they be called vjicked men; for this bespeaks them, (1.) Very covet us themselves, and greedy of gain; for hereby the more would fall to their share. A while ago, they would gladly have given half their own to recover the other half; yet now that they have all their own, they are not content unless they can have their brethren's too; so soon do men foi-get their low estate. All seek their own, and too often more than their own. (2.) Very barbarous to their brethren; for, to give them their wives and children, and not their estates, was to give them the mouths without the meat. What j-iy could they have of their families, if they had nothing to maintain them with? Was this to do as they would be done by? These are men of Belial indeed, who delight in putting hardships upon their brethren, and care not who is starved, so thev may be fed to the full.

2. David would by no means admit this, but ordered that they who tarried behind, should come in for an equal share in the sp i's with those that went to the battle, v. 23, 24. This he did, (1.) In gratitude to God. The spoil we have, is that which God has given us; we have it fmm him, and therefore must use it under his direction, as good stewards. Let this check us when we are tempted to misapplv that whicli God has intrusti^d us with of this world's good; " Niy, I must not do so with that which God has given me, nt t ser\e S itan and abase lust, with tho?e thmgs which are not only the creatures of his power, but the gifts of his bounty. God has righted us I)y delivering ihe comfmny that cawe ai^ainst us into onr hand, let not ;is tlien wrong our brethren; God has been kind to us in ]jreserving us, and giving us victorv, let not us be unkind totheui. God's mercy to us should make us mercif il to one another. (2.) Injustice to them. It is true, they tarried behind; but, [1.] It was not fc-r want of go-'d will to the cause, or to their brethren, but lie-cause they had not strength to keep up with them. It was not their fault, but their infelicity; and therefore they ought not to suffer for it. [2. ] Though thev tarried behind now, they had formerly engaged many times in battle, and done their part as well as the best of their brethren, and their former services must be considered, now that there was something to enjoy. [3. ] Even now they did good service, for they abode by the stuff, to guard that which somebody must take care of, else that might have fallen into the hands of some other enemy. Every post rf service is not alike a post of h'-nour, yet those that are any way serviceable to the common interest, though in a meaner station, ought to share in tlie common advantages; as in the natural body, every member has its use, and therefi-re has its share of the nourishment. First, Thus David overruled the wicked men, and men of Belial, with reason, but with :i great deal of mildness: (fertile f r( e of reason is sufficient, without the force of passion;) he calls them his brethren, v. 23. Superiors often lose their authority by haughtiness, but seldom by courtesy and condescens-on; Secondly, Thus he settled the matter for time to come, made it a statute of his kingdom, (a statute of distributions, firimo Davidis —m thejirst year of DaviiPs reign,) an ordinance of war, (v. 25.) that cs his fiart is that goes down to the battle, and jeopards his life in the high places of the field, so shall his be that guards the carriages. Abraham returned the spoils of S^-dom to the right owners, and quitted his title to

them, jure belli — derived from the laivs of nvar. If we help others to lecover their right, we must not think that this alienates the property and makes it our's. Gr:d appointed that the spoil of Midian should be di\ided between the soldiers and the whole congregation. Numb. 31. 27. The case here was somewhat different, but governed by the same general rule—that we are members one of another. The disciples, at first, had all things common, and we should still be ready to distribute, willing to communicate, 1 Tim. 6. 18. When*a>2^6' of armies did flee apace, she that tarried at nome did divide the s/ioil, Ps. 68. 12.

II. David was generous and kind to all his friends. When he had gi\ en every one his own with interest, there was a consider.ible overplus, which Da', id, as general, had the disposal of: probably the spoil of the tents of the Amalekites consisted much in plate and jewels; (Judg. 8. 24. 26.) and those, because he thought they would but make his own soldiers proud and effeminate, he thought fit to make jjre-sents of to hi> fiiends, e\en the elders of Judah, v. 26. Several places are here named to which he sent of these presents, all (f them in or near the tribe of Judah. The first place named is Beth-el, which signifies the house of God; that place shall be first served fir its name's sake; or, peihaps, it means not the city s) called, but the place where the ark was, which was therefore the house of God. Thither Da\id sent the first and best, to them that attended there, fir his sake who is the First and Best. Hibron is named last, (;:'. 31.) probably because thither he sent the residuum, which was the largest share, h ■^ing an eye upon that place as fittest for his head-qnaners, 2 Sam. 2. 1.

In David's sending these presents, observe, 1. His generosity. He ; imed not to enrich himself, but to se:-\c his country; and therefore God afterwards enrii hed h'm, and set him to i-ule the coim-try he had served. It becomes gracious souls to be generous; there is that scatters and yet increases. 2. His g!-atitude. He sent presents to all the places where he and his jnen were wont to haunt; {v. 31.) that is, to :dl he had received kindness from, that had sheltered him, and sent him intelligence or provisins. Note, Honesty, as well as honour, obliges us to require the favours that have been done us, or, at le;.st, make a real acknowledgment of them as far ; s is in the power of our hand. 3. His p'etv; that he calis it a blessing; for no present v.e gi\e to our friends will be a comfort to them, but as it is made so by the blessing of God : it intimates that his prayers for them accompanied his present; als"^. that he sent them out of M^" s/2oz7 o/" the enejnies of the Lord, (so he calls them, not his enemies,"1 t!\at tlicy might rejoice in the victory, for the Lord's sake, and might join with him in thanksgivings for it. 4. His policy, that he sent these presents imiong his countrymen, to oblige them to tie readv- to appear for him, upon his accession to the throne, which he now saw at hand. A man's gift maketh room for him. He was fit to be a king, w"ho thus showed the bounty and liberality of a king. Munificence recommends a man more than magni-ficenre. The Ziphites had none of his presents, nor the men of Keil.ih; and thus he showed, that, though he was such a saint as not to revenge affronts, yet he was not such a fool as not to take notice of them.

CHAP. XXXI.

In Ihe foresjoinE^ chapter, we had David conquering, yea. more than a conqueror. In this chapter, we have Saul conquered, and worse than a captive. Providence ordered it, that both these things should be doing just at the same time. The very same day, perhaps, that David was triumphing over the Amalekites, were the Philis-

I. SAMUEL, XXXI.

times triumphing over Snul. One is set agfainst the other, that men may s.e what conies of Irustiivr in God, and what comes of tbrsakiiia- him. We lell Saul ready to engage the Philistines, with a shaking- hand and an aching lieart, having had his doom read from hell, which he would not regard when it was read him from heaven. Let us noo' see what comes of him. Here is, I. His army routed, V. ]. H. His three sons slain, v. 2 III. Himself wounded, v. 3. Slain by his own hand, v. 4. His armour-bearer, (v. 5.) and all his men, v. 6. IV. His country possessed by the Philistines, v. 7. His camp plundered, and his dead body deserted, v. 8. His fall triumphed in, v. 9. His body publicly exposed, (v. 10.) and with difiSculty rescued by the men of Jabesh-gilead, v. 11.. 13. Thus fell the man that was rejected of God.

1. ]^TOW the Piiilistines fought against i-M Israel: and the men of Israel fled from before the Philistines, and fell down slain in mount Gilhoa. 2. And the Philistines followed hard upon Saul, and upon his sons; and the Philistines slew Jonathan, and Abinadab, and Melchi-shua, Saul's sons. 3. And the battle went sore against Saul, and the archers hit him; and he was sore wounded of the archers. 4. Then, said Saul unto his armour-bearer. Draw thy sword, and thrust me through therewith, lest these uncircumcised come and thrust me through, and abuse me. But his armour-bearer would not; for he was sore afraid: therefore Saul took a sword, and fell upon it. 5. And when his armour-bearer saw that Saul was dead, he fell likewise upon his sword, and died with him. 6. So Saul died, and his three sons, and his armour-bearer, and all his men, that same day together. 7. And when the men of Israel that ivere on the other side of the valley, and they that were on the other side Jordan, saw that the men of Israel fled, and that Saul and his sons were dead, they forsook the cities and fled; and the Philistines came and dwelt in them.

The day of recompense is now come, in which Saul must account for the blood of the Amalekites, which he had sinfully spared, and that of the priests, which he had more sinfully spilt; that of Da\ id too, which he would have spilt, must come into the account. Now his day is come to fall, as David foresaw, when he should descend into battle, and perish, ch. 26. 10. Come, and see the righteous judi^ments of God.

I. He sees his soldieis fall about him, v. 1. Whether the Philistines were more numerous, better posted, and better led on, or what other advantages they had, we are not told; but it seems they were more vigorous, for they made the onset, they fought against Israel, and the Israelites fled and fell. The best of the troops were put into disorder, and multitudes slain; prob ibly, those wliom Saul had employed in pursuing Da\ id. Thus they Avho had followed him, and served him in his sin, go before him in his fall, and share with him in his plagues.

II. He sees his sons fall before him. The victorious Philistines pressed most forcibly upon the king of Israel, and those about him; his three sons were next him, it is j^'obible, and tliey were all three slain before his' face, to liis great grief, for they were the hopes of his family; and to his great terror, for they were now the guard of his person; and

he can conclude no other, than that his own turn comes next. His sons are named, {v. 2.) and it grieves us to find Jonathan among them: that wise, valiant, good man, wlio was as much David's friend as Saul was his enemy; he falls with the rest. Duty to his father would not permit him to stay at heme, or to retire when the armies engaged; and Pro\ i-dence so orders it, that he falls in the common fate of his family, though he never involved himself in the guilt of it; so that the observation of Eliphaz does not hold, (Job 4. 7.) Who ever perished, being innocent y For here was one. What shall we say to it? 1. God would hereby complete the vexation of Saul in his dying moments, and the judgment that was to be executed upon his house. If the family must fall, Jonathan, that is one of it, must fall with it. 2. He would hereby make David's way to the crown the more clear and open. For though Jonathan himself would have cheerfully resigned all his title and interest to him, (we have no reason to suspect any otlier,) yet it is \ ery probable, that many of the people would ha\ e made use of his name for the support of the house of Saul, or, at least, would ha^'e come in but slowly to David. If Ish-bosheth (who was now left at home as one unfit for action, and so escaped) had so many friends, what would Jonathan have had, who had been the darling of the people, and had never forfeited their favour.'* They thit were so anxious to have a king like the nations, would be zealous for the right line, especially if that, threw the crown upon such a head as Jonathan's. This would have embarrassed Da\ id; and if Jonathan could have prevailed to bring in all his interest to Da\'id, then it would liave been said that Jonathan had made him king, whereas God was to have all the glory. This is the Lord's doing. So tiiat though the death of Jonathan would be a great affliction to David, yet, by making him mindful of his own frailty, as well as by facilit .ting his accession to the throne, it would be an advantage to him. 3. God would hereby show us, that the diflPerence between good and bad is to be made in the other world, not in this. .//// things come alike to all. We cannot judge of the spiritual or eternal state of any, by tlie manner of their death; for in that there is ojie event to the righteous and to the linefeed.

III. He himself is sorely wounded by the Philistines, and then slain by his own hand. The archei-s hit him, (t. 3.) so that he could neither fight nor fly, and therefore must inevitably fall into their hands. Thus, to make him the more miserable, destruction comes gradually upon him, and he dies so as to feel himself die. To that extremity was he now reduced, that, 1. He was desirous to die by the hand of his own ser\ant, rather than by the hand of the Phi'istincs, lest they slumld abuse him as they did Simson. Miserable man! He finds himself dying, and all his care is, to keep his body oiiL ui tlic 11 iikIs ui I'if 1 lii'i.-itiiics, uut no care to resign his soul into the hands of God who gave it, Eccl. 12. 7. As he lived, so he died, proud and jealous, and a terror to himself and all about him. They who rightly understand themselves, think it of small account, in comparison, how it is with them in death, so it may but be well with them after death. Those ai-e in a deplorable condition indeed, who, being bit'er in soul, long for death, but it cometh not, (Job 3. 20, 21.) especially tiusc, who, despairing of the mercy of God, like Judas, leap into hell before them, to escape a hell within them. 2. When he (-(nild not (obtain that favour, lie became his own oerutioner, thinking thereby to avoid shame, but running upon a heinous sin, and with it entailing u]M)n his own name a raark of perpetual infamy, as fio de sc — a self-?rn/rderer. Jonathan, who received his death-wound from the hand of the Philistines, and bra\ ely yielded to the fate of v/ar,

I. SAMUEL, XXXI.

357

died in the bed of honour; but Saul died as a fool dieth, as a coward dietli, a proud fool, a sneaking coward; he died as a iniui that hud neither the fear of God, nor hope in God; neither the reason of a man, nor tlie religion of ..n Israelite, nor the resolution of a soldier. Let us all pray, Lord, lead us not into temjitalion, this temptation. His armour-bearer would not run him thn;ugli, and he did well to refuse it; for no man's servant ought tu be asla\e ti) his master's lusts or passions of any kind: the reason given is, that he wan nure afraid, not of death, for he himself ran wilfully upon that immediately; but, having a profound reverence for the king h.s master, he could not conquer that so far as ti) do him any hurt; or perhaps he feared lest his trembling hand should have given him but half a blow, and so have put him to tlie greater misery.

IV. His armour-bearer, who ref ised to kill him, refused not to die with him, but fell likewise upon his sword, v. 5. This was an aggravating circumstance of the death of Saul, that, by the example of his wickedness, in murdering himself, he drew in his servant to be guilty of the same wickedness, and fierished not alone in his iniejuity. The Jews say that Saul's armour-bearer was D;'eg, whom he preferred to that dignity for killing the priests, and if so, justly does his violent dealing return on his own head. David had foretold concerning him, that God would destroy him for ever, Ps. 52. 5.

V. The country was put into such confusion by the rout of Saul's army, that the inhabitants of the neighbouring cities {on that side Jordan, as it might be read) quitted them, and the Philistines, for a time, had possession of them, till things were settled in Israel, v. 7. Such a sad pass had Saul by his wickedness brought this country to, which might have remained in the hands of the uncircum-cised, if David had not been raised up to repair the breaches of it. See what a king he proxed, for whom they rejected God and Samuel. They still had done wickedly (it is to be feared) as well as he, and therefore were consutned, both they and their king, as the prophet had foretold concerning them, ch. 12. 25. And to this reference is had long after; (Hos. 13. 10, 11.) IVhere are thy saviours in all thy cities, of whom thou saidst, Give me a king and princes? I gave thee a kirig in mine anger, and took him away in my wrath; that is, he was a plague to thee living and dying; thou couldest expect no other.

8. And it came to pass on the morrow, when the Philistines came to strip the slain, that they found Saul and his three sons fallen in mount Gilboa. 9. And they cut off his head, and stripped off his armour, and sent into the land of the Philistines round about, to publish it in the house of their idols, and among the people. 10. And they put his armour in the house of Ashta-roth; and they fastened his body to the wall of Beth-shan. 11. And when the inhabitants of Jabesh-gilead heard of that which the Philistines had done to Saul, 12. All the valiant men arose, and went all night, and took the body of Saul, and the bodies of his sons, from the wall of Beth-shan, and came to Jabesh, and burnt them there. 13. And they took their bones, and buried them under a tree at Jabesh, and fasted seven days. "

The scripture makes no mention of the souls of Saul and his sons, what became of them after they were dead; (secret things belong not to us;) but ot* their bodies only.

I. How they \yere basely abused by the Philistines. The day after the battle, when they had recovered their fatigue, they came to strip the slain, and, among the rest, found the bodies of Saul and his three sons, v. 8. Saul's arniour-bea! er perhaps intended to honour his master, bv following the example of his self-murder, and to show thereby how well he losedhim; but if he had consulted his reason more than his passions, he would have spared that foolish compliment, not only in justice to his own life, but in kindness to his master, to whom, by the opportunity of survivorship, he might have done all the service that could be done him by any man after he was dead: for he might, in the night, ha\ e conveyed away his body, and those of his sons, and buried them decently.' But such false and foolisli notions as these, vain men have, (though they would be wise,) of giving and receiving honour. Nay, it should seem, Saul might have saved himself the fatal thrust, and have made his escape; for the pursuers (in fear of whom he slew himself) came not to the place where he was, till the next day. But whom God will destroy, he infatuates, and utterly consumes with his terrors. See Job 18. 5, &c.

Finding Saul's body, (which, now that it lay extended on the bloody turf, was distinguishable from the rest by its length, as it was, while erect, by its height, when lie proudly overlooked the surrounding crowd,) they will, in that, triumph over Israel's crown, and poorly gratify a barbarous and brutish rexenge, by insulting the deserted corpse, which, when ali\ e, they had stood in awe of.

1. They cut off his head. Had they designed in this to revenge the cutting off of Goliath's head, they should rather have cut off the head of David, who did that execution, when he was in their country; they intended it, in general, for a reproach to Israel, who promised themselves that a crowned, and an anointed head, would have saved them from the Philistines, and a particular reproach to Saul, who was taller bv the head than other men, (which perhaps he was wont to boast of,) but was now shorter by the head.

2. They stnpped him of his armour, {v. 9.) and sent that to be set up as a trophy of their victory in the house of Ashtaroth their goddess; (v. 10.) and we are told, 1 Chron. 10. 10. (though it is omitted here,) that they fastened his head in the temple of Dagon. Thus did they ascribe the honour of their victory, not, as thev ought to have done, to the real justice of the true God, but to the imaginary power of their false gods; and by this respect paid to pretended deities", shame those who give not the praise of their achievements to the living God. Ashtaroth, the idol, that Israel had many a time gone a whoring after, now triumphs over them.

3. They sent expresses throughout their countiy, and ordered public notice to be gi\ en in the houses of their gods, of the victory they had obtained, (v. 9.) that i)ublic rejoicings might be made, and thanks given to their gods. This David regretted sorelv; (2 Sam. 1. 20.) Tell it not in Gath.

4. They fastened his body, and the bodies of his sons, (as appeal's, v. 12.) to the wall of Beth-shan; a city that lay not far from Gilboa, and veiy near to the river Jordan. Hither the dead bodies were dragged, and here hung up in chains, to be devoured by the birds of prey. Saul slew himself, to avoid being abused by the Philistines, and never was royal corpse so abused as his was; perhaps the more, if they understood that he slew himself, and for what reason. He that thinks to sa-. e his honour

1. SAMUEL, XXXI.

bv sin, will certainly lose it. See to what a height of insolence the Philistines were arrived, just before David was raised up, who perfectly subdued them. Now that they had slain Saul and his sons, they thought the land of Israel was their own for ever, but they soon found themselves deceived. When God has accomplished his whole work by them, he will accomplish it ufion them. See Isa. 10. 6, 7.

II. How they we^-e bravely rescued by the men .'f Jabesh-gilead. Little more than the liver of Jordan lay between Beth-slian and Jabesh-gilead, and Jordan was in that place passable by its fords; a bold adventure was therefore made by the valiant men of that city, who, in the night, passed the I'i'.er, took down the dead bodies, and ga\ e them decent burial, v. 11-'13. This they did, 1. Out of a common concern for the honour of Israel, or the land of Israel, which ought not to be defiled by tlie exposing of any dead bodies, and especially of the crown of Israel, which was thus profaned by the uncircumcised. 2. Out of a particular sense of gratitude to Saul, for his zeal and forwardness to rescue them from the Ammonites, when he first c ime to the throne, c/i. 11. It is an argument of a gracious spirit, and an encouragement to beneficence, when the remembrance of kindness is thus retained, and they are thus returned, in an extremity. The men of Jabesh-gilead would have done Saul better service, if they had sent their valiant men to him sooner, to strengthen him against the Philistines. But his day was come to fall, and nov/ this is all the service they can do him, in honour to his memory.

We find not that any general mourning was made for the death of Saul, as was for the death of Samuel, {ch. 25. 1.) only those Gileadites of Jabesh did him honour at his death; for, (1.) They made a burning for the bodies, to perfume them. So some undei-stand the burning of them. They burnt spices over them, x-. 12. And that it was usual thus to do honour to their deceased friends, at least, their princes, appears by the account of Asa's funeral, (2 Chron. 16. 14.) thatMez/ made a very great burning for him. Or, (as some think,) they burnt the flesh because it be^an to putrefy. (2.) They buried the bodies, when, by burning over them, they had sweetened them, (or, if they burnt them, they buried the bones and ashes,) under a tree, which seived for a grave-stone and monument. And, lastly, they fasted seven days; that is, each day of the seven, they fasted till the evening; thus they lamented the death of Saul, and the present distracted state of Israel, and perhaps joined prayers with their fasting, for the re-establishment of their shattered state. Though when the ivicfced fiirish, there is shouting, that is, it is to be hoped a better state of things will ensue, which will be matter of joy, yet humanity obliges us to show a decejit respect to dead bodies, especially those of princes. This book began with the birth of Samuel, but now it ends with the burial of Saul, the comparing of which two together will teach us to prefer the honour that comes from God, before any of the honours which this world pretends to have the disposal of.

AN

EXPOSITION,

WITH

PRACTICAL OBSERVATIONS,

UPON THE SECOND BOOK OF

SAMUEL.

This book IS the history of the reign of king David. We had, m the foregoing Book, an account of his designation to the government, and liis struggles with Saul, which ended at length in the death of his persecutor. This Book begins with his accession to the throne, and is entirely taken up with the attairs of the government during the forty years he reigned, and therefore is entitled, by the Seventy, Ihe Third Book of the Xin^s. It gives us an account of David's triumphs and Ids troubles.

I. His triumphs over the house of Saul; {ch. 1--4.) over the Jebusites and Phihstmes; (cA. 5.) at the bringing up of the ark; (ch. 6 and 7. ) over the neighbouring nations that opposed him, ch. 8-• 10. And so far the history is agreeable to what we might expect from David's character, and the choice made of him. But his cloud has a dark side. r,T- , / , ^-. j no > -rx. ,

II. We have his troubles, the cause of them, his sin in the matter of Uriah, {ch. 11 and 12.) 1 he ircu-bles themselves from the sin of Amnon, {ch. 13.) the rebellion of Absalom, {ch.Uy 19 ) and ot Sheba, {ch. 20.) and the plague in Israel for his numbering the people, {ch. 24.) beside the famine tor the Gibeonites, {ch. 21.) His song we have, {ch. 22.) and his words and worthies, cA. 2o. Many things in this history are very instructive; but for the hero, that is the subject ot it, though, in many instances, he appears here very great, and very good, and very much the fevourite of Heaven, yet it must be confessed that his honour shines brighter in his Psalms than in his Annals.

II. SAMUEL, I.

CHAP. L

In the close of the foregoing Book, (which with this is connected as a continuation of the same history,) we had Saul's exit; he went down slain to the pit, though he was the terror of the mighty in the land of the living. We are now to look toward the rising sun, and to inquire where David is, and what he is doing. In this chapter, we have, I. Tidings brought him to Ziklag of the death of Saul and Jonathan, by an Ainalekite, who undertook to give him a particular narrative ol it, V. 1 .. 10. II. David's sorrowful reception of these tidings, v. 11, 12. III. Justice done upon the messen-aer, who boasted that he had helped Saul to despatch himself, v. 13. . 16. IV. An elegy which David penned upon this occasion, 17 . . 27. And in all this, David's breast appears very happilv free from the sparks, either of revenge or ambition, and he observes a very suitable demeanonr.

1. I^OW it came to pass, after the death .1^ of Saul, when David was returned from the slaughter of the Amalekites, and David had abode two days in Ziklag; 2. It came even to pass on the third day, that, behold, a man came out of the camp from

Saul, with his clothes rent, and earth upon his head : and so it was, when he came to David, that he fell to the earth, and did obeisance. 3. And David said unto him, From whence comest thou ? And he said unto him. Out of the camp of Israel am 1 escaped. 4. And David said unto him, How went the matter? I pray thee, tell me. And he answered. That the people are fled from the battle, and many of the people also are fallen and dead; and Saul ano Jonathan his son are dead also. 5. And David said unto the young man that told him. How knowest thou that Saul and Jonathan his son be dead ? 6. And the young man that told him said. As I happened by chance upon mount Gilboa, behold, Saul leaned upon his spear; and, lo, the chariots and horsemen followed hard after him. 7

II. SAMUEL, 1.

And when he looked behind him, he saw me, and called unto me: and I answered, Here am 1. 8. And he said unto me. Who art thou? And 1 answered him, I am an Amalekite. 9, He said unto me again, Stand, I pray thee, upon me, and slay me; for anguish is come upon me, because my life is yet whole in me. 10. So I stood upon him, and slew him, because I was sure that he could not live after that he was fallen: and I took the crown \.\\?ii ivas upon his head, and the bracelet that loas on his arm, and have brought them hither unto my lord.

Here is,

I. David settling again in Ziklag his own city: after lie had rescued his family and friends out of the hands of the Anialekites, {v. 1.) he abode in Ziklag. Thence he was now sending presents, to his friends, 1 Sam. 30. 26. and there he was ready to receive those that came into his interests; not men in distress und debt, as his first followers were, but persons of quality in their country, mighty men, men ofrjar, and captavis of thousands; (as we find, 1 Chrnn. 12. 1, 8, 20.) such came day by day to him, God stirred up their hearts to do so, till he had ^ great host, like the host of God, as it is said there, V. 22. The secret springs of revolutions are unaccountable, and must be resohed into that Providence, which turns all hearts as the rivers of water.

II. Intelligence brought liim thither of the death of Saul. It was strange t'nat he did not leave some spies about the camps, to bring him early notice of the issues of the engagement, a sign that he desired not Saul's woful day, nor was impatient to come to the throne, hut willing to wait till those tidings were brought to him, which many a one would have sent more than Iralf way to meet. He tliat believes, does not make haste, takes good news wher it comes, and is not uneasy while it is in the coming.

1. The messenger presents himself to David as an express, in the posture of a moui ner for the deceased prince, and a subject to the succeeding one. He came with his clothes rent, and m ide obeisance to David, {v. 2.) pleasing himself with the fancy that he had the honour to be the first that did him homage as his sovereign; but it proved he was the first that received from him sentence of death, as his judge. He told David he came from the camp of Israel, and intimated the confusion it was in, when he said he was escaped out of it, having much ado to get away with his life, x\ 3.

2. He gives him a general account of the issue of the battle. David was > ery desi'ous to know how the matter went, as one that h id more reasons than any to be concerned for the public; and he told him very distinctly that tlie army of Israel was rotited, many slain, and, among the rest, Saul and Jonathan, t». 4. He names only Saul and Jonathan, because he knew David would be most solicitous to know their fate; for Saul was the man whom he most feared, and Jonathan the man whom he most loved.

3. He gives him a more particular account of the death of Saul. It is probable that David had heard, by the report of others, what the issue of the war was, for multitudes resorted to him, it should seem, in consequence; but he was dcs'rous to know the certaintv of the report concerning Saul and Jonathan, either because he was not forward to believe it, or because he Avould not proceed upon it, to

make his own claims, till he was fully assured of He therefore asks. How knowest thou that Saul au Jojiathan are dead? In answer to which, the young man tells him a very ready story, putting it past doubt that Saul was dead, for he himself had been not only an eye-witness of his death, but an instrument of it, and therefore David might rely upon his testimony. He says nothing, in his narrative, of the death ot Jonathan, knowing how ungrateful that would be to David, but accounts only fur Sail thinking (as Da\ id understood it well enough, ch. 4. 10.) that he should be welcome for that, and rewarded, as one that brought good tidings. The account he gives of this matter is, (1.) Very particuh : that he happened to go to the place where Sa 1 was, (t. 6.) as a passenger, not as a soldier, an . therefore an indifferent person; that he found Saul endeavouring to run himself through with his own spear, none of his attendants being willing to do it for him; and, it seems, he could not do it dexterously for himself, his hand and heart failed him, the miserable man had not cfii-rage enough either to live or die; he therefore called this stranger to him, {y. 7.) hiquired what countryman he was, for, provided he were not a Philistine he would gladly receive from his hand the coufi de grace (as the French call it, concerning those that are broken on the wheel)— the merciful stroke, that might despatch him out of his pain. Understanding that he was an Amalekite, (neither one of his subjects, nor one of his enemies,) he begs this favour from him, {y. 9.) Stand upon me, and slay me. He is now sick of his dignity, and willing to be trampled upon; sick of his life, and willing to be slain. Who then would be inordinately fond of life or honour? The case may be sucii, even with those that have no hope in their de.uh, that yet thev may desire to die, and death flee from them, Rev. 9. 6. jinguish is come ufion 7ne; s > we read it; as a complaint of the pain and ten-or his spirit was seized with. If his conscience n^>\v brought to mind the javelin he had cast at Da- id, his pride, malice, and ])erfidiousness, and es]ieci illy the murder of t'oe priests, no marvel th;it anguish came upon him: moles (they say,) open their eyes when they are dving. Sense of unpardoned guilt will make death indeed the king of terrors. They that have baffled tlieir convictions, will, perh.ps, in their dying moments, be o\ erpowered by them. The margin reads it as a complaint of the inconvenience of his clothes; thit his coat of mail wliich he had for his defence, or his embroidered coat, which he had for ornament, hindered him, that he could not get the spear far enough into his body, or so straitened him, now that his bodv swelled with anguish, that he could not expire. Let no man's clothes hn his pride, for it may so happen, that they may be his burthen and snare.' " Hereupon," saith nui- young man, ''I stood upon him, and slew him;" (v. 10.) at which word, perhaps, he observed David look upon him with some show of displeasure, and therefore he excuses it, in the next words; "for I was sure he could not live; his life was whole in him indeed, but he would certainly have fallen into the hnnds d the Philistines, or given himself another thrust."

(2.) It is doubtful whether this story be true. If it was, the righteousness of God is to be observed, that Saul, who spared the Amalekites, m contempt of the divine command, received his death's wouncl from an Amalekite. But n.ost interpreters think that it was false, and that, though he might h;,i)pe:i to be present, vet he was not assisting in the derith of Saul, but told David so, in expectatioTi that lie would have rewarded him for it, as having drne him a piece of good service. They who rci.iicc it tlie fall of an menu-, are ajit to measure otiiers by themselves, and to think that they will do so too.

11. SAMUEL, 1.

361

But a man after Gcd's own heart, is not to be judged of by common men. I am not clear whether this young man's story were true or no; it may consist with the narrative in the chapter before, and be an addition to it, as Peter's account of the death of Judas, Acts 1. 18. is to tlie narrative, Matth. 27. 5. What is there called a unvord, may here be called a spear; or wlien he fell upon his sword, he leaned on his spear.

(3.^ However, he produced that which was proot sufficient of the death of Saul, the crown that was upon his head, and the bracelet that was on his arm. It should seem, these Saul was so foolishly fond of, as to wear them in the field of battle, which made him a fair mark for the archers, by distinguishing him from those about him: but as pride (we say) Jeels no cold, so it fears no danger from that which gratifies it. These fell into the hands of this Amalekitc. Saul spared the best of their spoil, and now the best of his came to one of that devoted nation. He brought them to David, as the rightful owner of them now that Saul was dead, not doubting but l>y his officiousness herein, to recommend himself to the best preferments in his court or camp. The tradition of the Jews, is, that this Amalekite was the son of Doeg, (for the Amalekitcs were descendants from Edom,) and that Doeg, who, they suppose, was Saul's armour-bearer before he slew himself, gave Saul's crown and bracelet (the ensigns of his royalty) to his son, and bade him carry them to Da\ id, to curry favour with him. But this is a groundless conceit; Doeg's son, it is likely, was so well known to Saul, that he needed not ask him as he did, {v. 8.) Who art thou? Da\ id had been long waiting for the crown, and now it is brought him by an Amalekite. See how God can serve his own purpose of kindness to his people, even by designing (ill-designing) men, who aim at nothing but to set up themselves.

11. Then David took hold on his clothes, and rent them; and likewise all the men that zrere with him: 12. And they mourned, and wept, and fasted until even, for Saul, and for Jonathan his son, and for the people of the Lord, and for the house of Israel; because they were fallen by the sword. 13. And David said unto the young man that told him, Whence art thou? And he answered, I am the son of a stranger, an Amalekite. 14. And David said unto him. How wast thou not afraid to stretch forth thine hand to destroy the Lord's anointed? \5. And David called one of the young men, and said, Go near, and fall upon him. And he smote him that he died. 16. And David said unto him. Thy blood he upon thy head; for thy mouth hath testified against thee, saying,! have slain the Lord's anointed.

Here is,

I. David's reception of these tidings. So far was he from falling into a transport of joy, as the Amalekite expected, that he falls into a passion of weeping, rent his clothes, {v. 11.) moxirned and fasted, (v. 12.) not only for his people Israel, and Jonathan his fiiend, but for Saul his enemy.* This he did, not only as a man of honour, in observance of tliat decorum which forbids us to insult over those that are fallen, and requires us to attend our

Vol. II.—2 Z

relations to the grave with respect, whatever we lost by their life, or got by their death; but as a good man and a man of conscience, that had forgiven the hijuries Saul had done him, and hvve him no malice. He knew before his son wrote it, (Prov 24. 17, 18.) that if we y-ejoice when our enemy falh the Lo7-d sees it, and it displeases him; and, tliat ht ivho is glad at calamities, shall not go unpunished, Prov. 17. 5. By this it appears, that those passages in David's psalms, which express his desire of, and triumph in, the ruin of his enemies, proceed not from a spirit of revenge, or any irregular passion, but from a holy zeal for the glory of God and the public good; for by what he did here, when he heard of Saul's death, we may perceive that his natural temper was very tender, and that he was kindly affected even to those that hated him. He was very sincere, no question, in his mourning frjr Saul, and it was not pretended, or a copy of his countenance only. His passion was so strong, on this occasion, that it moved those about him; all that were iiith him, at least, in complaisance to him, 7'ent their clothes, and they fasted till even, in token of their sorrow; and, probably, it was a religious fast, they humbled themselves under the hand of God, and prayed for the repairing of the breaches made upon Israel by this defeat.

II. The reward he gave to him that brought him the tidings; instead of preferring him, he put him to death; judged him, cut of his own mouth, as a murderer of his prince, and ordered him foi thwith to be executed for the same. What a surprise was this to the messenger, who thought he should ha\ e favour shown him for his pains! In vain did he plead that he had Saul's order for it, that it was a real kindness to him, that he must inevitably have died; all those pleas are overruled, " Thy mouth has testi-Jied against thee, saying, I have slain the Lord's anointed; {v. 16.) therefore thou must die."

Now, 1. D ivid herein did not do unjustly. For, (1.) The man was an Amalekite. This, lest he had mistaken it in his narrative, lie made him own a second time, v. 13. That nation, and all that belonged to it, were doomed to destruction; so that, in slaying him, David did what his predecessor should have done, and was rejected for not doing. (2.) He did himself confess the crime, so that the evidence was, by the consent of all laws, sufRcient to convict him; for every mrin is prcsr.mcd to make the tjest of himself. If he did as lie said, he deserved to die for treason, {v. 14.) doingthat which, it is probable, he heard Saul's own armour-bearer refuse to do; if not, yet by boasting that he had done it, he plainly showed, that if there had been occasion, he would have clone it, and w^uld have made nothing of it; and by boasting of it to David, he showed what opinion he had of him, that he would rejoice in it, as one altogether like himself, which was an intolerable affront to him, who had hmiself once and again refused to s?re/f A/orM/ns hand against the Lord's anointed. And his Iving to David, if indeed it were a lie, was highly criminal, and proved, as sooner or later that sin will prove, lying against his own head.

2. Pie did honourably and well. Hereby he de monstrated the sincerity of his grief; discouraged all others from thinking, by doing the like, to in gratiate themselves with him; and did that which might, probably, oblige the house of Saul, and win upon them, and recommend him to the people, as one that was zealous for public justice, without regard to his own private interest. We may learn from it, that to give assistance to any in murdering themselves, directly or indirectly, if done wittingly, incurs the guilt of blood; and that the lives of princes ought to be, in a special manner, precious to us.

II. SAMUEL, I.

17. And David lamented with this lamentation over Saul and over Jonathan his sou: 18. (Also he bade them teach the children of Judah the use o/ the bow: behold, it is written in the bookof Jasher:) 19. The beauty of Israel is slain upon thy high places: how are the mighty fallen! 20. Tell // not m Gath, publish it not in the streets of Aske-lon; lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph. 21. Ye mountains of Gilboa, let there he no dew, neither let there he rain upon you, nor fields of offerings: for there the shield of the mighty is vilely cast away, the shield of Saul, as though 'he had not been anointed with oil. 22.~From the blood of the slain, from the fat of the mighty, the bow of Jonathan turned not back, and the sword of Saul returned not empty. 23. Saul and Jonathan icere lovely and pleasant in their lives, and in their death they were not divided : they were swifter than eagles, they were stronger than lions. 24. \e daughters of Israel, weep over Saul, who clothed you in scarlet, with other delights; who put on ornaments of gold upon your apparel. 25. How are the mighty fallen in the midst of the battle! O Jonathan, thou icast slain in thine high places. 26, I am distressed for thee, my brother Jonathan : veiy pleasant hast thou been unto me: thy love to me was wonderful, passing the love of women. 27. How^ are the mighty fallen, and the weapons of war perished!

When Dn\ id had rent his clothes, mourned and wept, and fasted, for the death of Saul, and done justice upon him who made himself guilty of it, one would think he had made full payment of the debt of honour he owed to his memory; yet this is not all: we have here a poem he wrote on the occasion; for he was a great master of his pen as well as sword. By this eleg>' he designed both to express his own sorrow for this great calamity, and to impress the like on the minds of others, who ought to lay it to heart. The putting of lamentations into poems, made them, 1. The more moving and aftecting. The passion of the poet, or singer, is, by this way, wonderfully communicated to the readers and hearers. 2. The more lasting. Thus they were made, not only to spread far, but to continue long; from generation to generation. Those might gain information by poems, that would not read history.

Here we have,

I. The orders David gave with this eleg}-; {v. 18.) He bade them teach the children of Judah (his own tribe, whatever others did) the use of the boiv; either, 1. The bow used in war. Not but that the children of Jud .h knew how to use the bow; (it wr^s so com-monlv used in war, long before this, that the sword and bow were put for all weapons of war, Gen. 48. 22.) but, perhaps, they had of late made more use nf slings, as I)a\ id, in killing Goliath, because cheaper; which David would have them now to see the inr/^nvprience of, (for they were the archers of the PSiVistinrs that bore so hard upon Saul, 1 Sam. 31. S t n'l to return more generally to the use of the lu>w. to exercise themselves in this weapon, that they

might be in a capacity to avenge the death of their prince upon the Philistines, and to outdo them at their own weapon. It was pity but those that had such good heads and hearts, as the children of Judah, should not be well armed. Da\ Id hereby showed his authority over, and concern for, the armies of Israel, and set himself to rectify the errors of the former reign. But we find that the companies which were now come to David to Ziklag, were armed with bows; (1 Chron. 12. 2.) thereKire, 2. Some understand it, either of some musical instrument called a boiv, to which he would have the mournful ditties sung, or, of the elegv itself; he bade them teach the children of Judah, Kesheth, the boiv, that is, this song, which was so entitled, for thesakf of Jonathan's bow, the achievements of which are here celebrated. Moses commanded Israel to learn his song, (Deut. 31. 19.) so David his. Probably, he bade the Levites teach them. It is written in the book of Jasher, there it was kept upon record, and from thence transcribed into this histoiy. That book was, probably, a collection of state poems; what is said to be written in that book, (Josh. 10. 13.) is also poetical, a fragment of an historical poem. Even songs would be forgotten and lost, if they were not committed to writing, that best conservatory of knowledge.

II. The eleg}' itself. It is not a divine hvmn, nor given by inspiration of God, to be used in divine service; nor is there any mention of God in it; but is a human composition, and therefore was inserted, not in the book of Psalms, which, being of d'vine original, is presened; but in the book of Jasher, which, being only a collection of common poems, is long since lost.

This eleg)' bespeaks David to be,

1. A man of an excellent spirit, in four things.

(1.) He was very generous to Saul, his sworn enemy. Saul was his father-in-law, his sovereign, and the anointed of the Lord; and therefore, though he had done him a great deal of wrong, he does not wreak his re\ enge upon his memon' when he is in his grave; but, like a good man, and a man of honour, [1.] He conceals his faults: and though there was no preventing of their appearance in his history, yet they should not appear in this eleg}'. Charity teaches us to make the best we can of every body; and those we can say no good of, to say nothing of, especially when they are gone. De mortuU nil nisi bo-nuni — Sfieak evil of no one. We ought to deny ourselves the satisfaction of making personal reflections upon those who have been injunous to us, much more drawing their character from thence, as if e\ ery man must of necessity be <'. bad man, that has done ill by us. Let the corrupt part of the memory be buried with the con-upt pan of the man, earth to earth, ashes to ashes; let the blemish be hidden, and a vail drawn over the defoiTnity. ^2.] He celebrates that which was praise-worthy in him. He does not commend him for that which he was not; says nothing of his piety, or fidelity; those funeral commendations, v.'hich are gathered out of the spoils of truth, are not at all to the praise of those on whom they are bestowed, but very much the dispraise of those who unjustly misplace them. But he has this to say, in honour of Saul himself, First, That he was anointed with oil, (v. 21.) the sacred oil, which signified his elevation to, and qualification for, the government. Whatever he was otherwise, the croivn of the anointing oil of his Cod ivas upon him, as is said of the High Priest, (Lev. 21. 12.) and, on that account, he was to be honoured, because iT^od, the Fountain of honour, had honoured him. Secondly, That he was a man of war, a mighty man; (v. 19--21.) that he had often been victo nous over the enemies of Isniel, and vexed them vohUhersoever he turned; (1 Sam. 14. 17.) his sivord

returned not emfity, but satiated with blood and spoi], V. 22. His disgrace and fall, at last, must net make his former successes and sei-vices to be forgotten. Though his sun set under a cloud, time was, when it shone bright Thirdly, Th:-.t, taie him with Jonathan, he was a man cf a \tr\ agreea-ole ;:emper, that recommended himself to the aifec-tions cf his subjects; {v. 23.) Saul and Jonathan •were lovely and fileasant. Jonathan was alwavs so, and Saul was so as long as he concurred with him. Tj.ke them together, and in the pursuit of the enemy, never were men more bold, more brave, s^'ifcrr than eagles, and stronger than lions. Observe, They t!,:-it were most fierce and fiery in the camp, were no less sweet and lovely in the court; a^s amia-ole to the subject, as they were formidable to the foe: a raie composition of softness and sharpness they had, which makes many a man's temper vei-\-happy. It may be understood of the harmony and affection, that, for the most part, subsisted between Saul and Jonathan; they were lovely and pleasant one to another. Ji^nath-in a dutiful son, Saul an affectionate father, and therefore dear to each other in their li\ es, and in their death they ivere not divided, but kept close together in the stand thev made against the Philistines, and fell together in the same cause. Fourthly, That he h d enriched his country with the spoils of conquered nations, and introduced a more splendid attire. When thev had a king like the nations, they must have clothes like the nations; aiid herein he was, in a particular manner, obliging to his female subjects, w 24. The daughters of Israel be clothed in scarlet, which was their delight.

(2) He was ven* grateful to Jonathan his swrm friend. Beside the tears he sheds over him, and the encomiums he gives of him in ccmmcn with Siul, he mentions him with seme marks cf distinction: (i-. 25.) O Jonathan, thou vjast slain in thine high places.' which, compared with i-. 19. intimates that he meant him by the beauty of Israel, which, he tliere says, was slain upon the high pi ces. He laments Jonathan as his particular friend; (z*. 26.) My brother Jonathan; not so mnch cf what he would have been to him if he had li\ ed, verv serviceable, no doubt, in his advancement to the throne, and instrumental to prevent those long struggles, which, for want of his assistance, he had with the house of Saul; (hid this been the cnlv ground of his grief, it had been selfish;) but he lamented him for what he had been; " Very fileasant hast thou been unto me; but that pleasantness is now over, and / cm distressed for thee." He had reason to sav, that Jon '.than's lo\ e to him was vjonderful; sure never ' was the like, for a man to love one who he knew was to take the crown ever his head; and to be so faithful to his rival: this far surpassed the highest degree of conjugal affection and constancy. See here, [1.] That nothing is more dehghtful'in this world than a true friend, that is wise and good, that , kindly receives and returns our affection, and is j faithful to us in all our true interests. [2.] That ! nothing is more distressful than the loss of such a friend; it is parting with a piece cf one's self. It is the vanity of this world, that what is most pleasant to us, we are most liable to be distressed in. The more we love, the more we grie\ e.

(3.) He was deeply concemed for the honour of God; for that is it which he has an eye to, when he fears lest the daughters of the uncircumcised, that a'.-e out of co^ enant with God, triumph o\ er Israel, and the God of Israel, v. 20. Good men are touched in a verv- sensible part by the reproaches of them that reproach God.

(4.) He was deeply concemed for the public wel-fai-e. It was the beauty of Israel that was slain, ( (.• 19.) and the honour of the public that was dis-

'] graced; the mighty are fallen, that is three times

I lamented, (r. 19, 25, 27.) and so the strength cf

.' the people is weakened. Public losses are most

laid to heart by men cf public spirits. David hoped

God would make him instrumental to repair their

losses, and yet laments them.

2. David here shows himself to be a man of a fine imagination, as well as a wise and holy man. The expressions are all excellent, and calculated to work upon the passions. (1.) The embargo he would fain lay upi n Fame, is elegant, {v. 20.) J'eli it not in Gath. It grie^ ed him to the heart, to think that it would be proclaimed in the cities cf' the Philistines, and that they would insult over Israel upon it, and the more, in remembrance cf the triumphs rf Israel over them frrmerly, when thev sung, Saul has slam his thousan(:s; that would ncw be retoited. (2.) The curse he entails on the moun-i tains of Gilboa, the theatre on w hich this tragedv , was acted. Let there be no dew upon you, nor fields .of offerings, T. 21. This is a pcetical strain, like j that of Job, Let the day periih \vherein I ^tas borr. Not as if David wished that any part cf the land cf I Israel might be barren, but, to express his sorrow j for the thing, he speaks with a seeming indignation at the place. Obsen e, [1.] How the fniitfulness ; of the earth depends uprn hea\ en. The worst thing he cruld wish to the mountains cf Gilboa, was , barrenness, and unprcfiiableness to m;ai; these are misei-able, that are useless; it was the curse Christ pronouncedrn the fie-tree, .VcTrrfruit grow on thee more; and that t( (k effect, the fig-tree withered away; this, en the mcuntains cf Gillxa. did not; but when he w'shed them ban en, he wished there might be no rain upon them: and if the heavens be brass, the earth will socn be iron. [2.] How tlie fruitfiil-ness rf the earth must therefore be devrted to hea-I ven: which is intimated in his calling the fruitful fields,y?f/(/s of rfferivg^. Thf se fruits cf their land th'.t were cffered to God, were the en wn and g'.crv* of it: and therefore the failure of the rfferings is the saddest consequence cf the failure rf the c^m. See Joel 1. 9. To want thi:t wherewith ve should honour God, is worse than to want that wherewith we should stistain ourselves. This is the reproach David fastens upon the mcuntains of Giibca, which, having been stained with royal bleed, therebv forfeited celestial dews. In this elegv, Saul had a more honourable interment, than that which the men of Jabesh-gilead gave him.

CHAP. II.

David had paid due respect to the memory of Saul his prince, and Jonathan his friend, and what he did. was as much his praise as theirs; he is now corisiderinj what is to be done nexf. Saul is dead, now fherelbre David arises. 1. By direction from God, he went up to Hebron, and was there anointed fcin^, t. 1. . 4. II. He rc-

« turned ihaaks to the men of Jabesh-gilead for burying Saul, T. 5.. 7. III. Ish-bosheth, the son of Saul, is se: up in opposition to him, V. S., II. IV. A warm encour-ter happens between David's party, and Ish-boshelh's, in which, 1. Twelve of each side eneaged hand lo hand, and were all slain, v. 12.. 16. 2. Saul's par'y was beaten, V. 17. 3. Asahel, on David's side, was slain by Ab-ner, v. IS .. 23. 4. Joab. at Abner's re<;ues;, sounds a retreat, v. 24. . 2S. 5. Abnermakes the best of his way; (v. 29.) and the loss on both sides is computed, v. 50. .32. So that here we have an account of a ci\il war in Israel, which in process of time, ended in *vhe complete setde-ment of David on the ihroue.

1. A XD it came to pass after this, that ^"\- David inquired ot' the LoRr, savins;. Shall I go up into any of the cities of Judah.? And the Lorp said up.fo him, Go up. And David said. Whither sliall I so up.' And he said. Unto Hebron. -2. So Da\'id v, ent up

II. SAMUEL. II.

thither, and his two wives also, Ahinoam the JezreeUtess, and Abigail, NabaPs wife, the Carmelite. 3. And his men that were with him did David biing up, every man with his household: and they dwelt in the cities of Hebron. 4. And the men of Judah came, and there they anointed David king over the house of Judah. And they told David, saying, That the men of Jabesh-gil-ead loere they that buried Saul. 5. And David sent messengers unto the men of Ja-besh-gilead, and said unto them, Blessed be ye of the Lord, that ye have showed this kindness unto your lord, even unto Saul, and have buried him. 6. And now the Lord show kindness and truth unto you: and I also will requite you this kindness, because ye have done this thing. 7. Therefore now let your hands be strengthened, and be ye valiant: for your master Saul is dead, and also the house of Judah have anointed me king over then).

When Saul and Jonathan were dead, though David knew himself anointed to be king, and now saw his way very clear, yet he did not immediately send messengers through all the coasts of Israel, to summon all people to come in and sweiir allegiance to him, upon pain of death, but proceeded leisurely; for he tliat believeth, doth not make haste, biit waits God's time for the accomplishment of God's pi'omises. Many were come in to his assistance from se\ eral tribes, while he continued at Zikhtg, (as we find, 1 Chron. 12. 1- .22,) and bv such a force he might have come in by conquest; but he that will rule with meekness, will not rise with violence. Obserxe here,

I. The diiection he sought and had from (lod, in this critical juncture, v. 1. He doubted not of success, yet he uses proper means, Ijoth di\ ine and human. Assurance of hope in God's jjromise, will be so far from slackening, tliat it will quicken pious endeavours. If I lie elected to the crown of life, it does not follow. Then I will do nothing; but. Then I will do all that he directs me, and follow his conduct who chcse me: this good use David made of his election, and so will all whom God has chosen. 1. David, accovdinii- to the precept, acknowledged God in Im waii. He inquired of tlie Lord, by the breast-plate of judgment, which Abiathar brought him. We must apply ourselves to God, not only when we are in distress, but even then when the world smiles ujion us, and second causes work in favour of us. His inquiry was, " Shall I go n/i to any of the citicfs of Judah':! Shall I stir hence?" Though Zik'ag be in niins, he will not quit it without direction !V"m (iod: "If I stir hence, shall I go to one of the ci'ies of Jiidahy" Not limiting God to them; if God should so direct him, he would go to any of the cities of Israel. But it bespeaks his prudence, in the cities of Judah he would find most friends; and his modesty, he would look no further at preseint than his own tribe. In all our motions and removes, it is comfortable to see God going before us; and we may, if by faith and prayer we set him before us. 2. God, according to the promise, directed his path, bade him go up, told him whither, unto Hebron, a priest's city, one of the cities of refuge; so it was to David, and an intimation that God himself would be to him a little Sanctuary. The sepulclires of the patriarchs, ad-

joining to Hebron, would remind him of the ancient promise, on which God had caused him to hope. God sent him, not to Beth-lehem his own city, because that was little among the thousands of Judah; (Mic. 5. 2.) but to Hebron, a more considerable place, and which, perhaps, was then as the country town of that tribe.

II. The care he took of his family and friends in his remove to Hebron. 1. He took his wives with him, {v. 2.) that, as they had been companions with him in tribulation, they might be so in the kingdom. It does not appear that as yet he had any children; his first-born was in Hebron, ch. 3, 2. 2. He took his friends and followers with him; {y. 3.) they had accompanied him in his wanderings, and therefore, when he gained a settlement, they settled with him. Thus if we suffer with Christ, we shall reign with him, 2 Tim. 2. 12. Nay, Christ does more for his good soldiers, than David could do for his; he found lodging for them, Tliey dwelt in the cities of Hebron, the adjacent towns; but to those who continue with Christ in his temptations, he appoints a kingdom, and will feast them at his own table, Luke 22. 29, 30.

III. The honour done him by the men of Judah: they anointed him king over the house of Judah, v. 4. The tribe of Judah had often stood by itself, more than any other of the tribes; in Saul's time it was numbered by itself as a distinct body, (1 Sam. 15. 4.) and had been used to act separately; they did so now; yet they did it for themselves only; they did not pretend to anoint him king over all Israel, (as Judg. 9. 22.) but only over the house of Judah; the rest of the tribes might do as they pleased, but as for them and their house, they would be ruled by him whom God had chosen. See how David rose gradually; he was first anointed king in reversion, then, in possession, of one tribe only, and, at last, of all the tribes, thus the kingdom of the Messiah, the. son of David, is set up by degrees; he is Lord ol all, by divine designation, but we see not yet all things put under him, Heb. 2. 8. David's reigning at first over the house of Judah only, was a tacit intimation of Providence, that his kingdom would in a short time be reduced to that again, as it was when the ten tribes revolted from his gi'andson, and it would be an encouragement to the godly kings of Judah, that David himself, at first, reigned over Judah only.

IV. The respectful message he sent to the men of Jabesh-gilead, to return them thanks for their kindness to Saul. Still he studies to honour the memory of his predecessor, and thereby to show, that he was far from aiming at the crown from any principle of ambition, or enmity to Saul, but purely because he was called of God to it. It was told him, that the men of Jabesh-gilead buried Saul, perhaps, by some that thought he would have been displeased at them as over-officious. But he was far from that; 1. He commended them for it, v. 5. According as our obligations were to love and honour any while they lived, we ought to show respect to their remains, that is, their bodies, names, and families, when they are dead; "Saul was youi lord," says David, "and therefore you did well to show him this kindness, and do him this honour." 2. He prays to God to bless them for it, and to recompense it to them. Blessed be ye, and blessed may ye be of the Lord, who will deal kindly with those in a particular manner, that deal kindly with the dead, as it is in Ruth 1. 8. Due respect and affection showed to the bodies, names, and families, of those that are dead, in conscience toward God, is a piece of charity, which shall in no wise lose its» reward. The Lord show kindness and truth to you! {v. 6.) that is, kindness according to the promise: what kindness God shows, is, in truth, what one

366

may trust to. 3. He promises to make them amends for it, I also will requite you. He does not turn them over to God for recompense, that he might excuse himself from rewarding them; good wishes are good things, and instances of gratitude, but they are too chea]) to be rested in where there is an ability to do more. 4. He prudently takes this opportunity to gain them to his interest, v. 7. They had paid their last respects to Saul, and he would have them to be the 1 ;St; " The house of Judah have anointed me king, and it will be yoiir wisdom to concur with them, and in that to be valiant." We must not so dote on the dead, lunv much soever we liave valued them, as to neglect or despise the blessings we have in those that survive, whom God has raised up to us in their stead.

8. But Abncr the son of" Ner, captain of Saul's host, took Ish-bosheth the, son of Saul, and brought him over to Mahanaim : 9. And he made him king over Gilead, and over the Ashurites, and over Je/recl, and over Ephraim, and over Benjamin, and over all Israel. 10. Ish-boslieth, Saul's son, was forty years old when he began to reign over Israel, and reigned two years. But the house of Judah followed David. 11. And the time that David was king in Hebron, over the house of Judah, was seven years and six months. 12. And Abner the son of Ner, and the servants of Ish-bosheth the son of Saul, went out from Mahanaim to Gibeon. 13. And Joab the son of Zeruiah, and the servants of David, went out, and met together by the pool of Gibeon : and they sat down, the one on the one side of the pool, and the other on the other side of the pool. 14. And Abner said to Joab, Let the young men now arise, and play before us. And Joab said, Let them ariso. 15. Then there arose, and went over by number, twelve of Benjamin, which pertained to Ish-bosheth the son of Saul, and twelve of the servants of David. 16. And they caught everyone his fellow by the head, and thrust his sword into his fellow's side; so they fell down together: wherefore that place was called Helkath-hazzurim, which is in Gibeon. 17. And there was a very sore battle that day: and Abner was beaten, and the men of Israel, before the servants of David.

Here is,

I. A rivalship between two kings; David, whom God made king, and Ish-bosheth, whom Abner made king. One would have thought, when Saul was slain, and all his sons that had sense and spirit enough to take the field with him, David should have come to the throne without any opp( sition, since all Israel knew not only how he had signalized himself, but how manifestly God had designated luni to it; but such a spirit of contradiction is there, in the devices of men, to the counsels of God, that such a weak and silly thing as Ish-bosheth, who was not thought fit to go with his father to the battle, shall yet be thought fit to succeed him in the go-

vernment, rather than David shall come peaceably to it. Herein David's kingdc m was typical cf the Messiah's, against wliich the ht-athens rage, and the rulers take counsel, Ps. 2. 1, 2. 1. Abner was the person who set up Ish-bosheth in competition with David; perliaps, in his zeal fir the lineal succcs-si( n; sin( e they must have a king like the naf.ons,. in this they must be like them, that the crown must descend from father to son. Or rather, in his affection to his own family and relatims, (for he was Saul's uncle,) and because he had no rther way to secure to himself the pest of honour he was in', as captan of the host. See how nuu h miscliief the pride and amb'tion of rne man may be the occasion of. Ish-bosheth would never have set up himself, if Abner had not set him up, and made a tool ( f him to ser\e his own puvpi ses. 2. Mahanaim was the place where he first made his claim. On the othei side Jordan, where it was thought David had the least interest, and being at a distance from his forces, they migh.t have time to strengthen themselves. But, having set up his standard there, the unthinking people of all the tribes of Israel, that is, the generality of them submitted to him, {x<. 9.) and Judah only was entire for David. This was a further trial of the faith of David in the promise of God, and of his patience, whether he could wait God's time for tlie performance of that premise. 3. Some difficulty there is about the time cf the continuance of this competition. David reigned over Judah only, about seven years; (i'. 11.) and yet {v. 10.) Ish-bosheth reigned over Israel but two years: either before tlicse two years, or after, or both, it was in general for the house of Saul, {ch. ,3. 6.) and not any particular person of that house, that Abner declared. Or, these two years he reigned, before the war broke out, {i'. 12.) which continued long, even the remaining five years, ch. 3. 1.

II. A rencounter between their two armies It does not appear that either side brought their whole force into the field,.for the slaughter was but small, V. 30, 31. We may w( nder, 1. That the men of Judah did not appear and act more vigorously for David, to reduce all the nation into obedience to him; but, it is likely, IJavid would not suffer them to act offensively, choosing rather to wait till the thing w( uld do itself, or rather till God would do it for him, without the effusion of Israelilish bleed, for to him, as a type of Christ, that was \ ery precious, Ps. 72. 14. Even those that Avere his adversaries he looked upon as his subjects, and would treat tl^em accordingly. 2. That the men of Israel could in a manner stand neuter, and sit down tamely under Ish-bosheth, for so many years, especially considering what characters many of the tribes displayed at this time, as we find, 1 Chron. 12. 23, &c. Wise men, mighty men, men of valour, ex-fiert in nvar, arid iu,t wf d^.ublc hcc.rt;, ;ir.:^ yet for seven years together, for aught that appears, most of them seemed indiflerent in whose hand the public administration was. Divine Providence serves its own purposes, by the stupidity of men at some times, and the activity of the same persons at other times; they are unlike themselves, and yet the motions of Providence uniform.

(1.) In this battle Abner was the aggressor. David sat still to see how the matter would fall; but the house of Saul, and Abner at the head of it, pave the challenge, and cney went by the worst. Therefore go not forth hastily to sti-ive, nor be forward to begin quarrels, lest thou knotv not what to do in the end thereof, Prov. 25. 8. A fool's lips and hands enter into contention.

(2.) The seat of the war was Gibeon; Abner chose it, because it was in the lot of Benjamin, where Saul had the most friends; yet, since he of-

II. SAMUEL, II.

fered battle, Joalj, D:r'id's gener :1, would not decline it, but there joined issue with hiiii, and met him by the Jiool of Gibeon, v. 13. David's cause, being built upon God's promise, feared not the disadvantages ot' tile i^round; the pool between them gave both sides time to deliljeratc. . (3.) The engagement was first proposed by Ab-ner, and . ccepted by Joa'b, to be between twelve and tweh e of a side. [1.] It should seem this trial of skill began in spoit. Abner made the motion, \y. 14.) Ltt the young men arvse, and play before lis, as gladiators; perhaps, Saul had used his men to these b irb.irous pastimes, like a tyrant indeed, and At)ner liad learnt it of him, to make a jest of wounds and death, and divert himself with the scenes of blood and horror. He meant, "Let them.y?,^'/z^ before us," when he said, " Let them iilay before us;" fuoln thus make a mock at sin. But he is tmworthy the name of a nian, that can be thus prodigal of human blood, that can tlius throw about fire-brands, arrows, and death, and say. Am not lin sfiort? Prov. 26. 18, 19. Joab, having been tired up under David, had so nmch wisdom as not to make such a proposal, yet had not resolution enough to resist and gainsiy it when another made it. i'or he stood upon a [)oint of honour, and thought it a blemish to his reputation to refuse a challenge; and therefore said, Let them arise; not that he whs fond of the sport, or expected that the duels would be decisive, but he would not be hectored by his antagonist. How many precious lives liHve thus been sacrificed to the caprice of proud men! Twelve of each side were accordingly called o it as champions to enter the lists, a double jury of life and death, not of others, but tlieir own; and the cham]>ions on Abner's side seem to ha\e been most forward, for they took the field first, {v. 15.) having, perhaps, Ijeen bred up in a foolish ambition, thus to serve the humour of their commander-in chief. But, [2.] However it began, it ended in l)lood; {v. 16.) they thrust every man hhi sword into his fellow\s side, spurred on by Ijonour, not by enmity; so they fell down together, that is, all the twenty-f()ur were slain; such an equal match were they for one another, and so resolute, that neither side would eitlier beg or give quarter; they did as it were by agreement, (says Josefihits,) despatch one another with mutual wounds. They that strike at other men's lives, often throw away their own, and death only conquers and rides in triumph. The wonderful olistinacy of both sides was remembered in the name given to the place, Helkath-hazzurim, the field of rocky men; men that were not only strong in body, but of firm and unshaken constancy, that stirred not at the sight of death. Yet the stout-hearted were s/ioiled, and slefit their slee/i, Ps. 76. 5. Po(;r honour for men to purchase at so vast an expense: they that lose their lives for Christ shall find them.

(4.) The whole army, at length, engaged, and Abner's forces were routed, v. 17. The former was a drawn battle, in which all were killed on both sides, and therefore they must put it upon anotlier trial, in which (as it often happens) they that give the challenge went away with loss. David had God on his side; his side therefore was vic-U'lrious.

18. And there were three sons of Zeruiah there, .Toab, and Abishai, and Asahol: and Asahol inns tis lip;ht of foot as a wild roe. 19. Ap.d Asahf'l pursued after Abner; and in jS^oin^ ho turned not to the rifiht hand nor to the kift from followine; Abner. 20. Then Abner looked behind him, and said, Art

lliou Asahel? And he ansvi'ered, I ayn. 21. And Abner said to him, 'i urn thee aside to thy right hand or to thy left, and lay thee liold on one of the young men, and take thee his armour. But Asahel would not turn aside from follov\ing of him. 22. And Abner said again to Asahel, Tiun thee aside from following me: wherefoie should I smite thee to the ground ? how then should I hold up my lace to Joab thy brother ? 23. Howbeit, he refused to turn aside: wherefore Abner, with the hinder end of the spear, smote him under the fifth rib, that the spear came out behind him; and he fell down there, and died in the same place: and it came to pass, that as many as came to the place where Asahel fell down and died, stood still. 24. Joab also and Abishai pursued after Abner: and the sun went down when they were; come to the hill of Ammah, that iieth before Giah, by the way of the wilderness of Gibeon.

We have here the contest between Abner and Asahel: Asahel, the brother of Joab, and cousin-german to David, was one of the principal commanders of David's forces, and was famous for swiftness in running; he was as light of foot as a wild roe; {v. 18.) this he got the name of, by swift jjursuing, not swift flying. Yet, we may suppcsc, he was not comparable to Abner, as a skilful, experienced soldier; we nmst therefore observe,

1. How rash he was in aiming to make Abner his prise ner. He pursued after him, and no other, V. 19. Proud of his relation to David and Joab, his own swiftness, and the success of his party, no less a trophy of victory would ser\e the young warrior, than Abner himself, either slain or bound, which he thought would put aff end to the war, and eftcc-tually open David's way to tlie thr< ne. This made him very eager in the pursuit, and careless of the opportunities he had of seizing otlicrs in his way, on his right hand, and on his left; h's eye is on Abner only. The design was brave, had he been par negotio — equal to the ucco7n/ilish7>u'nt of it: but let not the swift man glory in his swiftness, any more than the strong man in his strength: mngnisexcidit ausis — he perished in an attemfit too vast for him.

2. How fair Abner was, in giving liim notice of the danger he exposed himself to, and advising him not to meddle to his own hurt, 2 Chroii. 25. 19. fl.) He bid him content liin.self with a lesser prey; {v. 21.) " Lay hold on one of tlie young me7i, plunder him, and make him thy prisoner; meddle with thy match, but pretend not to one who is so nnich superior to thee." It is wisdom in all contests to compare our own strength with that of our adversaries, and to take heed of being partial to ourselves in making the comparison, lest we ])rove, in the issue, enemies to ourselves, Luke 14. 31. (2.) He begged of him not to put him upon the necessity of slaying him in his own defence, which he was very loatli to do, but must do, rather than be slain by him, v. 22. Abner, it seems, either loved Joab, or feared him, for he was very loath to incur his displeasure, which he would certainly do, if he slew Asahel. It is commendable for enemies to be thus respectful one to another. Abner's care how he should lift up his face to Joab, gives cause to sus-])ect that he really believed David would ha\ e the kingdom at last, according to the divine designatiitn.

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367

and then, in opposing him, he iicted against his conscience.

3. How fatal Asahel's rashness was to him. He refused to turn aside, thinking that Abner spoke so kindly, because he feared him; but what came of it? Abner, as soon as he came up to him, gave him his death's wound with a back stroke; (v. 23.) /le amote him ivith the hinder end uf his spear, from whicli he feared no danger. This was a jjass which Asahel was not acquainted with, nor liad learned to stand upon his guard against; but Abner, perhaps, had formerly used it, and done execution with it; and here it did effectual execution, Asaliel died immediately of the wound. See here, (1.) How death often comes upon us by wa}s that we least suspei-t. Who would fear the hand < f a flying enemy, or the butt-end of a spear? Vet from these Asahel receives his death's wound. (2.) How we are often betrayed by the accomi)lishments we are proud of. Asahel's swiftness, which he ])resumed so much upon, did him no kindness, but forwarded his fate, and with it he ran upon his death, instead of rimuing from it. Asahel's fall was not only Ab-ner's security from him, but put a full stop to the conqueror's jnirsuit, and gave Abner time to rally agam; for all that came to the place, stood still: only Joab and Abishai, instead of being disheartened, were exasperated by it, pursued Abner with Ko much the more fury, {v. 24.) and overtook him at last aljout sunset, when the approaching night would oblige them to retire.

25. And the children of Benjamin gathered themselves together after Ahner, and became one troop, and stood on the top of a hill. 2G. Then Abner called to Joaj, and said, Shall tlie sword devonr for ever ? knovvest thou not that it will be bitterness in the latter end ? how long siiall it be then ere thou bid the people return from following their brethren? 27. And Joab said,yi5 God liveth, unless thou hadst spoken, surely then in the morning the people had gone up every one from following his brother.

28. So .Joab blew a trumpet, and all the people stood still, and ])ursued after Israel no more, neither fought they any more.

29. And Abner and his men walked all that night through the plain, and passed over Jordan, and went through all Bithron, and they came to Mahanaim. 30. And Joab returned from following Abner: and when he had gathered all the people together, there lacked of David's servants nmeteen men and Asahel. 31. But the servants of David had smitten of Benjamin, and of Abner's men, so that three hundred and threescore men died. 32. And they took up Asahel, and btniecl him in the sepulchre of his father, which wf/5 in Beth-lehem. And Joab and his men went all night, and ihey came to Hebron at break of day.

Here, 1. Abner being conquered, meanly begs fir a cessation of arms: he rallied the remains of his forces on the top cf a hill, {x\ 25.) as if he would I'ave made head again, but becomes an humble supplicant to Joab for a little breathing-time, V 26. He that was most forward to fight, was the

first that had enough of it. He that made a jest of bloodshed, v. 14, JLet the young men arise andpUiy before us, is now shocked at it, when he finds himself on the losing side; and the sword he made so light of drawing, threatening to touch himself. Observe how his note is changed: then, it was but playing with the sword; now, Shall the sivord de-, vour for ever'/ It had devoured but one day, jet I to him it seemed for ever; because it went agajust him; and very willing he is now, that the sun should not go down upon his wrath. Now he can appeal j to Joab himself concerning the miserable conse-; quences of a civil war, Knowest thou not that it will be bitterness in the latter end'/ It will be reflected I upon with regret, when the account comes to be made ujj; foi whoever gets in a ci\ il war, the community IS sure to lose. Perhaps he refers to the bitterness tluit was in the tribes of Israel, in the end of their war with Benjamin, when they wept sore for the desolations which they themselves had made, Judg. 21. 2. Now he begs of Joab to sound a retreat, and pleads that they were brethren, who ought not thus to bite and devour one another: he that in the morning would have Joab bid the people fall upon their brethren, now would ha\ e bid them lay down their arms. See here, (1.) How easy it is for men to use re;ison, when it makes for them, who would not use it if it made against them! If Abner had been the conqueror, we should not have had him complaining (i the \ oraciousness cf the sword, and the miseries of a civil war, nor j)lcading that both sides were brethren; but, finding himself beaten, all these reasonings are mustered up and imjM-oved for the securing of his reti-eat, and the saving of his scattered troops from being cut off. (2.) How the issue of things :;lters men's minds. The same thing which looked ])leasant in the morning, at night looked dismal. Those that are forward to enter into contention, will, perlv.q)S, repent it before they ha\e d( ne with it, and theiefoie had Iietter leave it off Ijefore it be meddled with, as Solomon advises. It is true of every sin, (O that men would consider it in time!) that it will ht bitterness in the latter end. yit the last, it bites, like a serfient, those on whom it fawned.

2. Joab, though a C( ncjueror, generously grants it, and sounds a retreat, knowing very well his master's mind, and how averse he was to the sliedding of blood. He does indeed justly upbraitl Abner with his forwardness to engage; he lays the blame ujion him, that there had been so much blood shed as there was; {v. 27.) " Unless thou liadf:t spcktn," that is, " hadst given orders to fight, hadst hidden the young men arise and play before us, iv ne of us had struck a stroke, nor drawn a sword against our brethren. Tho\i complainest that the sword devours: but who first unsheathed it? Who began? Now thou wouldst have the ])eople j) irted, liut remember who set them on to fight. We had i-etircd in the morning, if thou hadst not given the challenge." Those that are foi-ward to make misch'cf, are commonly the first to com])lain of it. This might ha\e served to excuse Joab, if he had pushed on his \ictory, and made a full end of Abner's forces; Init, like one that pitied the mistake of his ad-\ersaries, and scorned to make an army of Israelites pay dear for the folly of their commander, he very honourably, by sound of trumjiet, put a stop to the'pursuit, {v. 28.) and suffered Abner to make an orderly retreat. It is good husbandry to be sparing of blood. As the soldiers were liere very obsequious to the general's orders, so he, no doubt, observed the instructions of his prnice,- who sought the welfare of all Israel, and therefore not the hurt of any.

3. The armies being separated, both retired to the places whence they came, and both marched in the night; Abner to Mahanaim, on the other

IT. SAMUEL, III.

side Jordan, (t'. 29J and Joab to Hebron, where David was, v. 32. The slain on both sides ure coni-puted. On Da\ id's side, only nineteen men were missing, and Asahel, {v. 30.) who was worth more than all; on Abner's side, three hundred and three score, V. 31. In civil wars formerly great slaughters had been made; (as Judg. 12. 6.—20. 44.) in comparison with which, this was nothing. It is to be hoped that they were grown wiser and more moderate. Asahel's funeral is here mentioned; the rest they buried in the field of battle, but he was carried to beth-lehem, and buried in the se])ulchre of his father, v. 32. Thus are distinctions made between the dust of some and that of others; bvit in the resurrection no other difference will be made, but that between godly and ungodly, which will remain for ever.

CHAP. III.

The battle between Joab and Abner did not end the controversy between the two houses of Saul, and David, but it is in this chapter working towards a period. Here is, I. The gradual advance of David's interest, v. 1. II. The building up of his family, V. 2..5. III. Abner's quarrel with Ish-bosheth, and his treaty with David, v. 6.. 12.

IV. The preliminaries settled, v. 13.. 16. V. Abner's undertaking and attempt to bring Israel over to David,

V. 17. .21. VI. The treacherous murder of Abner, by Joab, when he was carrying on this matter, 22. . 27. VII. David's great concern and trouble for the death of Abner, v. 28. . 39.

l.l^TOW there was a long war between J_^ the house of Saul and the house of David: but David waxed stronger and strong-f'T, and the house of Saul waxed weaker and weaker. 2. And unto David were sons born in Hebron : and his first-born was Amnon, of Ahinoam the Jezreelitess; 3. And his second, Chileab, of Abigail the wife of Nabal the Carmelite; and the third, Absalom, the son of Maacah the daughter of Talmai king of Geshur; 4. And the fourth, Adonijah, the son of Haggith; and the fifth, Shephatiah, the son of A bital; 5. And the sixth, Ithream, by Eglah, David's wife. These were born to David in Hebron. 6. And it came to pass, while there was war between the house of Saul and the house of David, that Abner made himself strong for the house of Saul.

Here is,

1. The struggle that David had with the house of Saul, before liis ?>cLtlc.iit;at in the throne was completed, V. 1. (1.) Both sides contested; Saul's house, though beheaded and diminished, would not fall tamely. It is not strange that there was war between them; but one would wonder it should be a long war, when David's house had right on its side, and therefoi-e God on its side; but though truth and equity will triumph at last, God may, for wise and holy ends, prolong the conflict. The length of this war tried the faith and patience of David, and made his establishment at last the more welcome to him. (2.) David's side got ground. The house oif Saul waxed weaker and weaker, lost places, lost men, sunk in its reputation, grew less considerable, and was foiled in every engagement; but the house of David grew stronger and stronger; many deserted the declining cause of Saul's house, and prudently came into David's interest, being convinced that he would certainly win the day. T^he contest between

gi-ace and corruption in the hearts of believers, who are sanctified but in part, may fitly be compared to this recorded here. There is a long war between them, the flesh lusting against the spirit, and the spirit against the flesh; but as the work cf sanctifi-cation is carried on, corruption, like the house ot Saul, grows weaker and weaker; while grace, like the house of David, grows stronger and stronger, till it come to a perfect man, and judgment be brought forth unto victory.

2. The increase of his own house. Here is an account of six several wives, in the seven years he reigned in Hebron. Perhaps this is mentioned here, as that which strengthened David's interest; every child, whose welfare was embarked in the common safety, was a fresh security given to the commonwealth for his care of it. He that has his quivpi filled with arrows, shall speak with his enemy in thr gate, Ps. 127. 5. As the death of Saul's sons weakened his interest, so the birth of Da\ id's strengthened his. (1.) It was David's fault thus to miiiti-ply wives, contrary to the law, (Dent. 17. 17.) and it was a bad example to his successors. (2.) It does not appear, that in these seven years he had above one son by each of these wives; some hav^ had as numerous a progeny, and with much more honour and comfort, by one wife. (3.) We read not that any of these sons came to be famous, three of them were z«famous, Amnon, Absalom, and Adonijah; we ha^ e therefore reason to rejoice Avith trembling, in the building up of our families. (4.) His son by Abigail is called Chileab, v. 3. whereas, 1 Chron. 3. 1. he is called Daniel. Bishop Patrick tells the reason which the Hebrew doctors give for these names: that his first name was Daniel, God has judged me, namely, against Nabal; but David's enemies reproached him, and said, " It wasNabal's son, and not David's;" to confute which calumny. Providence so ordered it, that, as he grew up, he became, in his countenance and featui'es, extremely like David, and resembledhim more than any of his children, upon which he gave him the name of Chileab, which signifies, like his father; or, the father's picture. (5.) Absalom's mother ^s said to be the daughter of Talmai king of Geshur, a heathen prince, perhaps D vid thereby hoped to strengthen his interest, but the issue of the marriage was one that proved his grief and shame. (6.) The last is called David's wife, which therefore, some think, was Michal, his first and most rightful wife, called here by another name; and though she had no child after siie mocked David, she might have had before.

Thus was David's house strengthened; but it was Abner that ?nade himself strong for the house of Saul, which is mentioned, (x*. 6.) to show that if he failed them, they would fall of course.

7. And Saul had a concubine, whose name 'was Rizpah, the daughter of Aiah : and Ish-bosheth said to Abner, Wherefore hast thou gone in unto my father's conoi-bine? 8. Then was Abner very Vroth, for the words of Ish-bosheth, and said. Am 1 a dog's head, which against .Tudah do show kindness this day unto the house of Saul thy father, to his brethren, and to his friends, and have not delivered thee into the hand of David, that thou chargest me to-day with a fault concerning this woman! 9. So do God to Abner, and more also, except as the Lord hath sworn to David, even so ] do to him; 10. To translate the kingdom from the house of Saul, and to set up the

11. SAMUEL. 111.

3G9

throne of David over Israel, and over Ju-dah, from Dan even to Beer-sheba. 11. And he could not answer Abner a word agam, because he feared him. 12. And Abner sent messengers to David on his behalf, saying, Whose is the land 1 saying alsu, Make thy league with me, and, behold, my hand shall be with thee, to bring about all Israel ufnto thee. 13. And he said, Well; I will make a league with thee: but one thing I require of thee, that is, Thou shalt not see my face, except thou first bring Michal, Saul's daughter, when thou comest to see my face. 14. And David sent messengers to Ish-bosheth, Saul's son,-saying. Deliver me my wife Michal, which I espoused to me for a hundred foreskins of the Philistines. 15. And Ish-bosheth sent, and took her from her husband, even from Phaltiel the son of Laish. 16. And her husband went with her along weeping behind her to Bahurim. Then said Abner unto him, Go, return. And he returned. 17. And Abner had communication with the elders of Israel, saying, Ye sought for David in times past to be king over you : 18. Now then do it: for the Lord hath spoken of David, saying. By the hand of my servant David I will save my people Israel out of the hand of the Philistines, and out of the hand of all their enemies. 19. And Abner also spake in the ears of Benjamin : and Abner went also to speak in the ears of David in Hebron all that seemed good to Israel, and that seemed good to the whole house of Benjamin. 20. So Abner came to David to Hebron, and twenty men with him : and David made Abner, and the men that were with him, a feast. 21. And Abner said unto David, I will arise and go, and will gather all Israel unto my lord the king, that they may make a league with thee, and that thou mayest reign over all that thine heart desireth. And David sent Abner away; and he went in peace.

Here,

I. Abner breaks with Ish-bosheth, and deserts his interest, upon a little provocation which Ish-bosheth unadvisedly gave him. God can serve his own purposes by the sins and follies of men. 1. Ish-bosheth accused Abner of no less a crime than i debauchiniz: one of his father's concubines, v. 7. i Whether it was so or no, does not apjjear, nor what ground he had for the suspicion: but however It was, it had been Ish-bosheth's prudence to connive at it, considering how much it was his interest not to disoblige Abner. If the thing was false, and his je.dousy groundless, it was very disingenuous and ungrateful to entertain unjust surmises of one who had ventured his all for him, and was certainly the best friend he had in the world. 2. Abner resented the charge very deeply. Whether he was guilty of the fault concerning' this woman, or no, he does not

Vol. II.—3 A

say, {v. 8.) but we suspect he was guilty, for he does not expressly deny it; and though he was, he lets Ish-bosheth know, (1.) that he scorned to be reproaclied witli it by him, and would not take it at his hands. •'What!" says Abner, " am I a dog's head, a \ ile and contemptible animal, that thou ex-posest me thus? v. 8. Is this my recompense for the kindness I have shown to thee and thy father's house, and the good services I have done you?" He magnifies the service with this, That it was against Judah, the tribes on which the crown was settled, and which would certainly have it at last; so that, in supporting the house of Saul, he acted both against his conscience, and against his interest, for which he deserved a better requital than this: and yet, perhaps, he would not have been so zealous for the house of Saul, if lie had not thereby gratified his own ambition, and hoped to find his own account in it. Note, Proud men will not bear to be reproved, especially by those whom they think they have obliged. (2.) That he would certainly be avenged on him, v. 9, 10. With the utmost degree of arrogance and insolence, he lets him know, that, as he had raised him up, so he could pull him down again, and would do it. He knew th;:t Gcd had sworn to David to give him the kingdom, ind yet opposed it with all his might, from a prhu ip!e of ambition; but now he complies with it ficm a principle of revenge, under colour cf srme regai-d to the will of God, which was but a pretence. They that are slaves to their lusts, have many masters, which drive, some one way, and some another, and according as they make head, men are Violently hurried into self-contradictions. Abnei's ambition made him zealous for Ish-bosheth, and now his revenge made him zealous for David; if he had sincerely regarded God's promise to David, and acted with an eye to that, he had been steady and uniform in his counsels, and acted in consistence with himself But while Abner serves his own lusts, God, by him, serves his own purposes, makes even his wrath and revenge to praise him, and ordains strength to David by it. Lastly, See how Ish-bosheth was thunderstruck by Abnei's insolence; he could not answer him again, v. 11. If Ish-bosheth had had the spirit of a man, especially of a great prince, he might have answered him, that his merits were the aggravation of his crimes: that he would not be ser^■ed by so b'd a man, and doubted not but to do well enough without him. Bu* be was conscious to himself of his own weakness, and therefore said not a word, lest he should make bad v.'orse. His heart failed him, and he now became, as David had foretold, concerning his enemies, like a bowing wall, and a tottering fence, Ps. 62. 3.

II. Abner treats with David. We must suppose that he began to grow weary of Ish-bosheth'^s cause, and sought an opportunity to desert it; or else, however he might threaten Ish-bosheth with it, for the quashing of the charge against himself, lie would not have made good his angry words so soon as he did, v. 12. He sent messeng-eys to David, to tell him that he was at his service. " TJ'hose is the land? Is it not thine? For thou hast the best title to the government, and the best interest in the people's affections." Note, God can find out ways to make those serviceable to the kingdom of Christ, who yet have no sincere affection for it, and who have vigorously set themselves against it. Enemies are sometimes made a footstool, not only to be trodden upon, but to ascend by. The earth helped the woman.

III. David enters into a treaty with Abner, but upon condition that he procure him the restitution of Michal his wife, 7\ 13. Hereby, 1. Da-vid showed the sincerity of his conjugal affection to his first and most rightful wife; neither her marrying an-

,'i70

II. SAMUEL, in.

other r,or h's, had ;.lieiiated hirn from her; many waters could not quench that love. 2. He testified his respect to the house of Saul; so far was he from trampUng upon it, now that it was fallen, that, even in his ele\ ation, he valued himself not a l.ttle on his relation to it. He cannot be plei.sed with the honours of the throne, unless he ha\ e Michal, Saul's daughter, to share with him in them; so far was he from bearing any malice to the family of his enemy. Abner sent him word, that he must apply himself to Ish-bosheth, which he did, v. 14. pleading, that he had purchased her at a dear rate, and she was wrongfully taken from him. Ish-bosheth durst not deny his demand, now that he had not Abner to stand by him, but took her from Phaltiel, to whom S.iul had married her, v. 15. and Abner conducted her to David, not doubting, but that then he sliould be doubly welcome, when he brought him a wife in one hand, and a crown in the other. Her latter husband was loath to part with her, and followed \\ev iveeping; (v. 16.) but there was no refnedy, he must thank himself; for when he took her, he knew that another had a right to her. Usurpers must expect to resign. Let no man therefore set his heart on tliat which he is not entitled to. If any disagreement has separated husband and wife, as t;hey expect the blessing of God, let them be reconciled, and come together again; let all former quarrels be foigotten, and let them live together in love, according to God's holy ordinance.

IV. Abner uses his interest with the elders of Israel, to bring them over to Da-id; knowing, that which ever way they went, the common people would follow of course. Now that it serves his own turn, he can plead in Da\ id's l)ehalf, that he was, 1. Israel's choice, (-y. 17.) " Ye sought for him. in times fiast to be king over you; when he had signalized himself in so many engagements with the Philistines, and done you so much good service; no man can pretend to greater person ,1 merit than David, nor to less than Ish-bosheth: ynuhi\e tried them both, Detur digniori — Give the crown to him that best desen>est it. Let Da\ id be your king." 2. God's choice; (v. 18.) 7'h" Lord hath sfioken of David. Compare T*. 9. "When God iippointed Samuel to anoint him, he did, in effect, promise, that by his hand he would save Isi'ael; for, for that end he was made king. God having promised, by David's hand, to save Israe', it isljnth your duty, in compliance with God's will, and your interest, in order 11 ycair vict iries over your enemies, to submit to him; and it is the greatest folly in the world to oppose him." Who would have expected such reasonings as these out of Abner's mouth? But thus God will make the enemies of his people to know, and own, that he has loved them. Rev. 3. 9. He particularly applied himself to the men of Benjamin, those of his own tribe, on whom he had the greatest influence, and whom he had drawn in to appear for the house of Saul; he was the man that had decei\ed them, and therefore he was concerned to undeceive them. Thus the multitude are as they are managed.

V. David concludes the treaty with Abner; and he did wisely and well therein; for, whatever induced Abner to it, it was a good work to put an end to the war, and to settle the Lord's anointed on the throne; and it was as lawful for David to make use of his agency, as it is for a poor man to receive an alms from a Pharisee, who gives it in pride and hypocrisy. Abner reported to David the sense of the people, and the success of his communications with them, v. 19. He came now, not, as at first, privately, but with a retinue of twenty men, and David entertained them with a feast, (v. 20.) in token of reconciliation and joy, and as a ])ledge of ihe agreement between -them: it was a feast ujjon a

co\ enant, like that, Gen, 26. 30, If ihine enemy hunger, feed him; but if he submit, feast him. Abner, pleased witli his entertaiimienl, the prevention of his fall with Saul's house, (which would have been ine\itable, if he had not taken this course,) and much more with the prospect he had of preferment under Da\ id, undertakes, in a lit',le time, i<j perfect the revolution, i.nd to bring all Israel into obedience to David, v. 21. He tells David he shall reign over all that his heart desired. He knew David's elevation took rise from God's apptjintment, yet he insinuates that it sprang from his (.wn anibi-tion and desire of rule; thus (^as bad men often do) lie measured th.t good man by himself. Huwe\er, Da\ id and he parted very good friends, and the affair between thent was well settled. Thus it behoves all, who fear Gcd and keep his commandments, to avoid strife, e\ en with the wicked; to live at peace with all men, and to show the world that they are children of the light.

22. And, behold, the servants of David and Joab came fiom pursni/ig a troop, and brought in a great spoil with them: (but Abner ivas not with David in Hebron; lor he had sent him away, and he was gone in peace.) 23. When Joab and all the host that toas with him were come, they told Joab, saying, Abner the son of Nercameto the king, and he hath sent him an ay, and he is gone in peace : 24. Then Joab came to the king, and said, What hast thou done ? behold, Abner came unto thee; why is it that thou hast sent him away, and he is quite gone ? 25. Thou knowest Abner the son of Ner, that he came to deceive thee, and to know thy going out, and thy coming in, and to know all that thou doest. 26. And when Joab was come out from David, he sent messengers after Abner, which brought him again from the well of Sirah: but David knew if not. 27. And when Abner was returned to Hebron, Joab took him aside in the gate to speak with him quietly, and smote him there under the fifth rib, that he died, for the blood of Asahel his brother. 28. And afterward, when David heard it, he said, I and my kingdom are guiltless before the Lord for ever from the blood of Abner the son of Ner. 29. Let it rest on the head of Joab, and on all his father's house ; and let there not fail from the house of Joab one that hath an issue, or that is a leper, or that leaneth on a staff, or that falleth on the sword, or that lacketh bread. 30. So Joab and Abishai his brother slew Abner, because he had slain their brother Asahel at Gibeon in the battle. 31. And David said to Joab, and to all the people that ?vc.re with him, Rend your clothes, and gird you with sackcloth, and momn before Abner. And king David hiwscif followed the bier. 32. And they buried Abner in Hebron: and the king liftcni up his voice, and wept at the grave of Abner; and

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371

all the people wept. 33. And the king la-ineiiteil over Abner, and said, Died Abneras a fool dieth? 34. Thy hands were not bound, nor tliy feet put into fetters: as a man fall-eth before wicked men, so fellest thou. And all the people wept again over him. 35. And when all the people came to cause David to eat meat while it was yet day, David sware, saying, So do God to me, and more also, if I taste bread, or aught else, till the sun be down. 36. And all the people took notice nf it, and it pleased them: as whatsoever the king did pleased all the people. 37. For all the people, and all Israel understood that day, that it was not of the king to slay Abner the son of Ner. 38. And the king said unto his servants. Know ye not that there is a prince and a great man fallen this day in Israel ? 39. And I mn this day weak, though anointed king; and these men the sons of Zeruiah be too hard for me: the Lord shall reward the doer of evil according to his wickedness.

We have here an account of the murder of Abner by Joab, and David's deep resentment of it.

I. Joab very insolently fell foul upon David for treating with Abner. He happened to be abroad upon service, when Abner was with David, pursuing a tT'oop, either of Philistines, or of Saul's partv; but, upon his return, was informed that Abner was just gone, (v. 22, 23.) and that a great many kind things had past between Das id and him. He had all the reasi n in the world to be satisfied of David's prudence, and to acquiesce in the measures he took, knowing him to be a wise and good man himself, and under a di-. ine conduct in all his affairs; and yet, as if he had the same sway in David's cause that Abner had in Ish-bcslieth's, he chides David, and reproaches himCto his face, as impolitic; {v. 24, 25.) JV/iat haH thou done? As if David were accountable to him for what he did: " Why /taut thou sent him away, when thou mightest have made him a prisoner? He came as a spy, and will certainly betray thee." I know not whether to wonder more, that Joab had impudence enough to gire such an affront to his prince, or that David had patience enough to t ike it. He does, in effec t, call David a fool, when he tells him he knew Abner came to deceive him, and yet he trusted him. We find no answer that David gave liim, not because he feared him, as Ish-bosheth did Abner, {v. 11.) but because he despised him, or because Joab had not so much good manners as to stay for an answer.

II. He very treacherously sent for Abner back, and, under colour of a private conference with him, barbarously killed him with his own hand. That he made use of David's name, under pretence of giving him some furtlier instructions, is intimated in that, but David kneiv it not, v. 26. Abner, designing no harm, feared none, but very innocently returned to Hebron, and when he found Joab waiting for him at the gate, turned aside with him to speak with him privately, forgetting what he himself had said, when he slew Asahel, Hoiv shall I hold u]i my face to Joab thy brother? {ch. 2. 22.) and there Joab murdered him; (x'. "27.) and it is intimated, {v. 30.) that Abishai was privy to the design, and was aiding and abetting, and would have come in to liis brother's assistance, if there had been occasion; he

is therefore charged as an accessary; Joab and Abishai slew ^bner; though perhaps He only knew it, who is privy to the thoughts and intents of men's hearts.

_ Now in this, 1. It is certain that the Lord was righteous. Abner liad maliciously, and against the convictions of his conscience, opposed David; he had now basely deseited Ish-bosheth, and betrayed him, under pretence of regard to God and Israel, but really fi dm a principle of pride and revenge, and impatience of control; God will not therefore use so bad a man, though David might, in so good a work, as the uniting of Israel. Judgments are prepared for such scorners as Abner was. But, 2. It is as certain that Joab was unrighteous, and, in what he did, did wickedly. David was a man after God's heart, but could not have tliose about him, no not in

Klaces of the greatest trust, after his own heart, lany a good prince, and a good master, has been forced to employ bad men. (1.) Even the pretence for doing this was very unjust. Abner had indeed slain his brother Asahel, and Joab and Abishai pretended herein to be the avengers of his blood; {v. 27, 30.) but Abner slew Asahel in an open war, wherein Abner indeed liad given the challenge, but Joab himself had accepted it, and had slain many of Abner's friends; he did it likewise in his own defence, andn;)ttillhe had given him fair warning, (which he would not take,) and he did it with re-luctancy; but Joab here shed the blood of war in /leace, 1 Kings 2. 5. (2.) That which we have reason to tliink was at the bottom of Joab's enmity to Abner, made it much worse. Joab was now general of David's forces; but if Abner should come into his interest, he would prssibly be preferred before him, being a senior officer, and more experienced in the art of war. This Joab was jealous of, and could better bear the guilt of blood, than the thoughts of a rival. (3.) He did it treacherously, and under pretence of speaking peaceably to him, Deut. 27: 24. Had he challenged him, he had done like a soldier; but to assassinate him was done villanously, and like a coward. His ivords were softer than oil, yet were they drawn swords, Vs. 55. 21. Thus he basely slew Am,.sa, ch. 20. 9, 10. (4.) The doing of it was a great affront and injury t) David, vvho was now in treaty with Abner, and Joab knew it. Abner was now actually in his master's service, so that, through his side he struck at David himself. (5.) It was a great aggravation of the murder, that he did it in the gate, openly and avowedly, as one that was not ashamed, nor could blush. The gate was the ])lace of judgment and the place of concourse; so thit he did it in defiance of justice, both the just sentence of the magistrates, and the just resentments of the crowd; as one that neither feared tiod, nor regarded man, but thought himself above all control: and Hebron was a Levites' city, and a city of refuge.

III. David laid it deeply to the heart, and many ways expressed his detestation of this execrable villanv.

1. He washed his hands from the guilt of Abner's blood. Lest any should suspect that Joab had some secret intimation from David to do as he did, (and the rather, because he went so long unpunished,) he here solemnly appeals to God concerning his in-nncency; / and my kingdom are guiltless (and my kingdom is so, because I am so) before the Lord for ever, v. 28. It is a comfort to'be able to say, when anv bad thing is done, that we had no hand in it; TVe have not shed this blood, Deut. 21. 7. Howe\ er we may be censured or suspected, our hearts shall 7iot re/iroach us.

2. He entailed the curse for it upon Joab and his finiilv; (t'. 29.) "Let it rest on the head of Joab; let the blood cry against him, and let divine ven-

II. SAMUEL, rU.

geance follow him. Let the iniquity be vibited upon his children, and children's children, in yniie hereditary disease or other." The longer tiiC punishment is delayed, the longer let it last when it does come. Let his posterity be stigmatized, blemished with an issue, or a leprosy, which will shut them out from society; let them be beggars, or cripples, or come to some untimely end, that it may be s;iid, " Here is one of Joab's race." This intimates that the guilt of bl;od brings a curse upon families; if men do not avenge it, God will, and will lay up the iniquity for the children. But, mcthinks, a resolute punisliment of the murderer himself would better have become David, than this passionate imprecation of God's judgments upon his posterity.

3. He called upon all about him, e^en Joab himself, to lament the death of Abner; {v. 31.) lierid your clothes and viourn before Abner; that is, before the hearse of Abner, as Abraham is said to mourn before his dead; ((ien. 23. 2, 3.) and he gives a reason why they sliould i^ttend his funeral with sincere and solemn mourning, (v. 38.) because there is a prince and a great man fallen this day in Israel. His alliance to Saul, his place as general, his interest, and the great services he had formerly done, were enough to denominate him afirince and a great man. When he could not call him a saint and a good man, he said nothing of that, but what was true he gave him the piviise of, though he had been his enemy, that he was a firince and a great man; such a man fallen in Israel, and fallen this day, just when he was doing the best deed he ever did in his life; this day, when he was likely to be so serviceable to the public peace and welfare, and could so ill be spared.

(1.) Let them all lament it. The humbling change deatli puts all men under, is to be lamented, especially as affecting princes and great men. Alas, alas, (alluding to Rev. 18. 10.) how mean, how little, are they made by death, who made themselves the terror of the mighty in the land of the living! But we are especially obliged to lament the fall of useful men in the midst of their usefulness, and when there is most need of them. A public loss must be every man's grief, for every man shares in it. Thus David took care that honour should be done to the memory of a man of merit, to animate others.

(2.) Let Joab, in a particular manner, lament it, which he has less at heart, but more reason to do, than any of them. If he could be brought to do it sincerely, it would be an expression of repentance for his sin in slaying him. If he did it in show only, as it is likely he did, yet it was a sort of penance imposed upon him, and a present commutation of the punishment. If he do not as yet expiate tlie mur-. der with his blood, let him do something towards it with tears. This, perhaps, Joab submitted to with no great reluctancy, now he had gained his point. Now that he is on the bier, no matter in what pomp iie lies. Sit divus modo non sit vivus — Let him be canonized, so that he be but killed.

4. David himself followed the corpse as chief mourner, and made a funeral oration at the grave. He attended the bier, v. 31. and ivept at the grave, V. 32. Though Abner had been his enemy, and might possibly have proved no fast friend, yet, because he had been a man of l)ra\ cry in tlie field, and might have done service in the public counsels at this critical juncture, all former quarrels are forgotten, and David is the true mourner for his fall. What he said over the grave, fetched fresh floods of teai-s from the eyes of all that were ])rcsent, when they thought they had alreadv y)aid the debt in full, V. 33, 34. Died'Abner as a fool diethy (1.) He speaks as one vexed that Abner was fooled out of his life; that so great a man as he, so famed for con-

uuct and courage, should be imposed upon by a colour of friendship, slain by surprise, and so, die as a fool dies. The wisest and stoutest of men have no fence against treachery. To see Abner, who thought himself the main hinge on which the great affairs of Israel turned, so considerable as, himself, to be able to turn the scale of a trembling government, his head full of great projects, and great prospects, to see him made a fool of by a base rival, and falling, on a sudden, a sacrifice to his ambition and jealousy—this stains the pride of all glory, and would put one out of conceit with worldly grandeur; Put ?iot your trust in princrs, Ps. 146. 3, 4. And let us therefore make that sure, which Ave cannot be fooled of. A man may ha\ e his life, and all that is dear to him, taken from him, and not be able to prevent it with all his vvisd m, care, and integrity; but there is that which no thief can break through to steal. See here how much more we are beholden to God's providence, than to our own prudence, for the continuance of our lives and comforts. Were it not for the hold God has of the consciences of bad men, how soon would the weak and innocent become an easy prey to the strong and merciless, and the wisest die as fools! Or, (2.) He speaks as one maintaining that Abner did not fool himself out of his life. " Died Abner as a fool dies ? No, he did not, not as a criminal, a traitor or felon, that forfeits his life into the hands of public justice; his hands were not pinioned, or his feet fettered, as those of a malefactor's are. Abner falls not before just men, by a judicial sentence, but as a man, an innocent man, falleth before wicked men, thieves and robbers, so fellest thou." Died Abner as J\l'abal died? So the Seventy read it. Nabal died as he lived, like himself, like a sot; but Abner's fate was such as might have been the fate of the wisest and best man in the world. Abner did not throw away his life as Asahel did, who wilfully ran upon the sjiear, after fair warning, but he was stiuck by surprise. Note, It is a sad thing to die like a fool, as they do, that any way shorten their own days, ;<nd nuich more they that make no provision for;mother world.

5. He fasted all that day, and would by no means be persuaded to eat any thing till night, v. 35 It was then the custom of great mourners to refrain for the time from bodily refreshments, as ch. 1. 12. 1 Sam. 31. 13. How incongruous is it then to turn the h( use of mourning into a house of feasting! The respect which David paid to Abner, was very pleasing to the per pie, and satisfied them that he was not, in tl\e least, accessary to the murder; {v. 36, 37.) he was solicitous to avoid the suspicion, lesi Joab's villany should hax e made him odious, as tliat of Simeon and Levi did Jacob, Gen. 34. 30. On this occasion it is said, U'hatever the king did pleased all the people. Which bespeaks, (1.) His good affection to them; he studied to please them in e\ery thing, and carefully avoided wl\at might be dis obliging. (2.) Their good opinion of him; they thought every thing he did, well done; such a mutual willingness to jjlense, .'.nd easiness to be pleased, will make every relation comfortable.

6. He bewailed it that he could not. with safety, do justice on the murderers, v. 39. He was weak, his kingdom ncv>'ly phmtcd, and a little shake would overthrow it; Joab's family had a great intei-cst, were bold and daring, and to make them liis enemies now might be of bad consequence. These sons of Zeruiah were too hard for him, too big for the law to lay hold of; and therefore, though by man, by the magistrate, the blood of a murderer should be shed, (Gen. 9. 6.) David bears the sword in vain, and contents himself, as a private person, to leave them to the judgment of (Jod; The Lord shall reward the doer of exnl according /o his i: ick-edness. Now this is a diminution, (1.) To David's

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greatness; he is anointed king, and yet is kept in awe by his < wn subjects, and some of them are too hard for him. Who would be fond of power, when a man may have the name of it, and must be accountable for it, and yet be hampered In the use of it.'' (2,) To David's goodness; he ought to have done his duty, and trusted Ciod w.th the issue. Fiat jiisii ia, mat cctlum — Let juatice be done, though tut- heavens nhoidd fall asiuider. If the law had h id its course against JoL.b, perhaps the murder of Isa-bosheth, Amnon, and others, had been prevented. It was caniiil policy and cruel pity that spared J^.ab. Righteousness suppoils the throne, and will never shake it. Yet it was only a reprieve that David gave to Joab; on his death-bed, he left it to So-lomun (who could the better wield the sword of justice, bee uuse he had no occasion to draw the sword of war) to avenge the blood of Abner. Evil pursues sinners, and will overtake them at last. David preferred Abner's son Jaasiel, 1 Chron. 27. 21.

CHAP. IV.

When Abner was slain, David was at a loss for a friend to perfect the reduction of those tribes that were yet in Ish-bosheth's interest; which way to adopt for the accomplishment of it, he could not tell; but here Providence brings it about by the removal of Ish-boshelh. I. Two of his own servants slew him, and brought his head to David, V. I. .8. II. David, instead of rewarding them, put them to death for what they had done, v. 9. .12.

1. 4 ND when Saul's son heard that Ab--TjL ner was dead in Hebron, his hands were feeble, and all the Israelites were troubled. 2. And Saul's son had two men ihat were captains of bands; the name of the one ims Baanah, and the name of the other llechab, the sons of Rimmon a Bee-rothite, of the children of Benjamin: (for Beeroth also was reckoned to Benjamin : 3. And the Beerothites fled to Gittaim, and were sojourners there until this day.) 4. And Jonathan, Saul's son, had a son that was lame of his feet, cmd was five years old when the tidings came of Saul and Jonathan otit of Jezreel, and his nurse took him up, and fled: and it came to pass, as she made haste to flee, that he fell, and became lame. And his name was Mephibosheth. 5. And the sons of Rimmon, the Beerothite, Rechab and Baanah, went, and came about the heat of the day to the house of Ish-bo-sheth, who lay on a bed at noon : 6. And they came thither into the midst of the house, as though they would have fetched wheat; and they smote him under the fifth rib: and Rechab and Baanah his brother escaped. 7. For when they came into the house, he lay on his bed in his bed-chamber; and they smote him, and slew him, and beheaded him, and took his head, and gat them away through the plain all night. 8. And they brought the head of Ish-bosheth unto David to Hebron, and said to the king. Behold the head of Ish-bosheth, the son of Saul thine enemy, which sought thy life; and the

Lord hath avenged my lord the king this day of Saul, and of his seed.

Here is,

I. The weakness of Saul's house; still it grew weaker and weaker. 1. As for Ish-bosheth, who was in possession of the throne, his hands were feeble; {v. 1.) all the strength they ever had, v/as from Abner's support, and now that he was dead, he had no spirit left in him. Though Abner had, in a passion, deserted his interest, yet he hoped, by his means, to ha\ e made good terms with David; but now even that hope fails him, and he sees himself forsaken by his friends, and at the mercy of his enemies. All the Isl-aelites that adhered to him, were troubled, and at a loss what to do, whether to proceed in their treaty with David or no. 2. As for Mephibosheth, who, in the right of his father Jonathan, had a prior title, his feet were lame, and he was unfit for any ser\ ice, v. 4. He was but five hears old when his father and grandfather were killed; his nurse, hearing of the Philistines' victory, was apprehensive tliat, in pursuit of it, they would immediately send a party to Saul's house, to cut oft' all that pertained to it, and would especially aim at her young master, who was now next heir to the crown. Under the appiehension cf this, she fled with the child in her arms, to secure it either in some secret place where he could not be found, or in some strange place where he could not be come at; and, making more haste than good speed, she fell with the child, and by the fall some bone was broken or put out, and not well set, so that he was lame of it as long as he lived, and unfit either for court or camp. See what sad accidents children are liable to in their infancy, the effect of wliith may be felt by them, to their great uneasiness, ,'.11 their days: even the children cf princes and grc.t men, the children of good men, for such a one Jon, -than was, children that are well tended, and ha\e nurses of their own to take care of them, yet isrc not always safe. What reason have we to be thankful to God for the preservation cf our limi.s and senses to us, through the many perils of tliC weak and helpless state of infancy, and to own his goodness in giving his angels a charge concerning us, to bear us up in their arms, out of which theie is no danger of falling, Ps. 91. 12.

II. The murder of Saul's son: we are here lold,

1. Who were the murderers, Baanah and he-chab, V. 2, 3. They were own brothers, as Simeon and Le\i, and partners in iniquity. They were, rr had been, Ish-bosheth's own servants employed under him; so much the mrre base and treacherous was it in them to do him a mischief. They were Benjamites, of his own tribe. They were cjf the city of Beeroth; for some reason which we cann't now account for, care is here taken to let us know (in a parenthesis) that the city belonged to the lot of Benjamin; (so we find Josh. 18. 25.) but that the inhabitants, upon some occasion or other, perhaps upon the death of Saul, retired to Gittaim, another city which lay not far off in the same tribe, but was better fortified by nature, being situate (if we may depend upon Mr. Fuller's map) between the two rocks Bozez and Seneh; there the Beerothites were when this was written, and, probably, took root there, and never returned to Beeroth again, which made Beeroth, that had been one of the cities of the Gibeonites, (Josh. 9. 17.) to be forgotten, and Gittaim to be famous long after, as we find, Neh. 11. 33.

2. How the murder was committed, x*. 5"7. Sec here (1.) The slothfulness of Ish-bosheth. He lav upon his bed at noon; it does not appear that tli'e country was at any time of the ye ir so hot, as to oblige the inhabitants to retire at noon, as we are

11. SAMUEL, IV.

told they do in Spain in the heat of summer; but Ish-bosheth was a sluggish man, loved his ease, i.nd hated business: and when he should h ive been, at this Critical juncture, at the liead of hisfoices in the held, or at the head of his counsels in a tre..ty with David, he was lying upon his bed, and sleeping, for his hands were feeble, {v. 1.) and so were his head and heart. When those difficulties dispirit us, which should rather invigorate us, and sharj;en our endeavours, we betray both or.r crowns and li.es. Love not sletffi, lest thou come to poverty and ruin. The idle soul is an easj- prey to the destroyer. (2.) The treachery of Baauc'ih and Rechab. They c ime into the house, under pretence of fetching wheat for the victualling of their regiments; and such was the plainness of those times, that tlie king's corn-chamber, and his bed-chaml^er, lay near together, which gave them an opportunity, when they were fetching wheat, to murder him as he lay on the bed. We know not when and where death will meet us: when we lie down to sleep, we are not sure but that we may sleep the sleep of death before we awake; nor do we know from what unsuspected hand a fatal stroke may come. Ish-bosheth's own men, who should have protected his life, took it away.

3. The murderers triumphed in what they had done. As if they had performed some very gloii-ous action, and the doing of it for David's advantage was enough not only to justify it, but to sanctify it, they make a pivseut of Ish-boshetii's head to David; (f. 8.) Behold the head of thine enemy; than which they tiiought nothing could be more acceptable to hinK yea, and they make thenisehes instruments of God's justice, ministers to bear liis sword, though they had no commission; 'J'he Lord hath avenged thee this day of Saul, and of his seed. Not I that they had any regard either to Ciod, or David's | honour; they aimed at nothing but to nuike their i own fortunes, (as we s.iy,) and to get prefei-ment in j David's court; but, to ingratiate themselves with him, they pretend a concern for his life, a conviction of his title, and a zealous desire to see .him in full possession of the throne. Jehu pretended zeal for the Lord of hosts, when an ambition Xn set up himself and his own family was the spring of his actions.

9. And David answered Rechab and Baanah his brother, the sons of Rimmon the Beerothite, and said unto them, As the Lord liveth, who hath redeemed my soul out of all adversity, 10. When one told me, saying, Behold, Saul is dead, (thinking to have brought good tidings,) 1 took hold of him, and slew him in Ziklag, who tiiought that I would have given him a reward for his tidings: 11. How much more, when wicked men have slain a righteous person in his own house u[)on his bed ? shall I not therefore now require his blood of your hand, and take you away from the earth 1 12. And David commanrled his young men, and they slew them, and cut off their hands and theii feet, and hanged thnn up over the p:)0. in Hebron. But they took the head of I>:h-bosheth, and buried it in the sepulchre of Abner in Hebron.

We h'lve here justice done upon the nnirderers of Is'i-bosheth. I. Sentence past upon them. There needed no

evidence, their own tongues witnessed against them, and were so far from denying the fact, that tliev gl( ried in it; David therefore shows them the hei-nousness of the crime, and that blocd called foi blood from his hand, who was now the chief nu'.gis trate, and was, by office, the avenger of blood. And, perhaps, he was the more \ igorous in the prosecution, because, for reasons of state, he had spared Joab. " Shall I not require the blood of the slain at the hand of the slayers, and since they car.-nrt make restitution, take their's instead of iti" Observe, 1. How he aggravates the crime, t'. 11. Ish-bcsheth was a righteous person: he had done them no wrong, nor designed theni any. As to himself, David was satisfied that what opposition he ga\ e him, was not from malice, but mistake, fr< m an idea he had of his own title to the crown, and the influence of others u])on him, who urged him to put in for it. Note, Charity teaches us to make the best, not only of our friends, but of our enemies, and to think those may be righteous persons, who yet, in seme instances, do us wrong. I must n( t presently judge a man a bad man, because I think him so to me. D ivid owns Ish-bosheth an honest miii, though he had created him a deal of trouble unjustly. The manner of it much aggravated the ci'iine. To slay him in his own house, which bhculd have been his castle, and upon his bed, when he was in no capacity of making any opprsitirn; this is treacherous and barbarous, and all that is base, and thnt which every m; n's heart wi'l rise with indignation at the thought of, that is not perfectlv lost to all honour and humanity. Assassinating is confessedly the most odious and villan-ous way of min\!ering. Cursed is he that sniitelh his Jieii^hdour secretly. 2. He quotes a precedent; (v. 10.) he had }nit him to death, who had brought him the tidings of the death of Saul, because he thought it woald be good tidings to David. Nothing is here said of that Amalekite's helping Saul to kill himself, only of his bringing the tidings of it: by which it should seem that the stoiy he told, was, upon iisfjuirv, found to be false, and that he lied aeainst his own head. ** Now," (says David,) " d'd I treat him as a criminal, and not a fa\ ourite," (as he expected,) " who brought me Saul's crown, and shall they be held guiltless, that bring me Ish-bcsheth's head?" 3. He ratifies the sentence with an oath; {v. 9.) ^s the Lord liveth, ii'ho hath redeemed my soul out of all adversi/y. He expresses himself thus resolutely, to]He\ent the making of anv intercession for the criminals by those abcut him: and thus piously, to int'mate that his dependence was upon God'for the putting of him in possession of the ])romised throne, and that he would not be beholden to any man to help him to it, by any indirect or unlawful jjractices. God had redeemed him from all adversity hitherto, helped him over many a difficulty, and 'thrt ugh many a danger, :md therefore he would depend ujjon him to crown and complete his own work. He speaks of his redemption from all adversity, as a thing done, th(.ugh he had manv a storm yet befire him, because he knew that he who had delivered, would deliver. Hereupon, he signs a warrant for the executii n of these men, v. 12. This may seem severe, when they intended him a kindness in what they did; but, (1.) He would thus show his detestation i>f the villany. When he heard that the Lord smote Aabal, he gave thanks, 1 Sam. 25. 38, 39. for he is the Cod to whom vengeance belongeth; but if wicked men smite Ish-bosheth, they deserve to die, for taking God's work out of his hands. 2. He would thus sh'>w liis resentment (f the treat iflTrcnt they put up< n him, in expect'ne that he sh'uhl ];atr'^nise and rew:"'d it; ihev ci uld sc.a'c.ilv hiivc d< ne him a gre.le!" irjury, than thus to think him altogether

376

such a one as themselves; one that cared not what blood he waded through to the crown.

II. Execution done. The murderers were put to deatli accordhig to law, and their hands and feet were hung up; not their whole bodies, the law forbade that, but only tlieir hands and feet, in terrorem — to frjghlen others, and to be monuments of David's justice, to make that to be taken notice of, which would reconunend liim to the esteem of the people, as a man fit to rule, and that aimed not at his own preferment, nor had any enmity to the house of Saul, but only and sincerely, designed the public welfare. But what a confusion was this to the two murderers! What a horrid disappointment! And such they will meet with, who think to serve the interests of the Son of David, by any immoral practices, by war and persecution, fraud and rapine, who, under colour of religion, murder princes, break solemn contracts, lay countries waste, hate their brethren, and cast them out, and say, Let the Lord be glorified; kill them, and think they do God good serx'ice. However men may canonize such methods of serving the church and the catholic cause, Christ will let them know, another day, that Christianity was not intended to destroy humanity; and they, who thus think to merit heaven, shall not escape the damnation of hell.

CHAP. V.

How far Abner's desertin? the house of Saul, his murder, and the murder of Ish-bosheth, might contribute to the perfecting of the revolution, and the establishins^ of David king over all Israel, does not appear; but, it should seem, that happy change followed presently thereupon, which in this chapter we have an account of. Here is, I. David anointed king by all the tribe, v. 1 . . 5. H. Making himself master of the strong hold of Zion, v. 6 .. 10. II!. Building himself a house, and strengthening himself in his kingdom, v, 11, 12. IV. His children that were born after this, v. 13 ., 16. His victories over the Philistines, v. 17. .25.

1. ^l^HEN came all the tribes of Israel to JL David unto Hebron, and spake, saying, Behold, we are thy bone and thy flesh. 2. Also in time past, when Saul was king over us, thou wast he that leddest out and broaghtest in Israel: and the Loud said to thee. Thou shalt feed my people Israel, and thou shalt be a captain over Israel. 3. So all the elders of Israel came to the king to Hebron; and king David made a h'aiiae with theiti in Hebron before the Lord: and they anointed David king over Israel. 4. David nias thirty years old when he began to reign, mid he reigned forty years. 5. In Hebron he reigned over Judah seven years and six months ; and in Jerusalem he reigned thirty and three 3ears over all Israel and Judah

He'-e is,

1. The humble address of all the tribes of Israel to David, besccchinjr him to take upon him the government, (for they were now as sheep having no shepiiera,) and owning him for their king. Though David might by no means approve the murder of Ish-bosheth, yet he might improve the advantages he gained therebv, and accept the applications made to him thereupon. Jud di had submrtted to David p.s their k'U'^, above seven ye irs ago, and their ease and happiness, under his administration, encouraged the rest of the tribes to make theh- court to him.

What number came from each tribe, with what zeal and sincerity they came, and how they were entertained for three days at Hebron, when they were all of one heart to make David king, we have a full account, 1 Chron. 12. So--40. Here we have only tlie heads of their ;'.ddress, containing the grounds they went upon ;n making David king. 1. Their relation to him was some inducement. " We are thy bone, and thy Jieah, v. 1. Not only thou art our bone, and our flesh, not a stranger, unqualified by the law to be king, (Deut. 17. 15.) but we are thine;" that is, " we know that tliou consider-est us as thy bone and thy flesh, and hast a tender concern for us, as a man has for his own body, which Saul and his house had not. IVe are thy bone and thyjicsh, and therefore thou wilt be as glad as we shall be, to put an end to this long civil war; and th. u wilt take pity on us, protect us, and do thine utmost for our welfare." Those who take Christ for their King, may thus plead with him, " H'e are thy bone a?id thy Jlesh; ihon hast made thyself in all tilings like unto thy bj'ethren, (Heb. 2. 17.) therefore be thou our Ruler, and let this ruin l)e under thy hand," Isa. 3. 6. 2. His former good services to the public were a further inducement; (t'. 2.) " li7ien Saul ii'as king, he was but the cipher, thou wast the figure, thou wast he that leddest out Isr.el to battle, and brcughtest them in triumph; and therefore who so fit now to fill the vacant throne?" He that is faithful in a little de-ser\es to be intrusted with more. Fcrn.er good offices done for us should be gratefully remembered by us, when there is occasion. 3. The di\ine appointment was the greatest inducement of all. The Lord said, Thou shalt feed my peo/ile Israel; that is, thou shalt rule them; for princes are to feed their people as shepherds, in every thing consult ng the subjects' benefit; feeding them, and not fleecing them. " And thou shalt be not cnly a king to go\ ern in peace, but a captain to preside in war, and be exposed to all the toils and perils of the cmip." Since God has said so, now at length, when need drives them to it, they are persuaded to say so too.

il. The public and solemn inauguration of David, V. 3. A convention of the states was called, all the elders of Israel came to him; the contract was settled, the fiacta conventa — coTenants sworn to, and subscril:)ed on both sides; he obliged himself to protect them as their judge in peace, and captain in war; and they obliged themselves to obey him; he ?nade a league with them, to which Cird w;is a Witness; it was before the Lord. Hereuprn he was, the third time, anointed king. His advances were gradual, that his faith might be tried, and that he m'ght gain experience. And thus his kingdom typified that of the Messiah, which was to come to its height by degrees; for ive see not yet all things fiut under him, (Heb. 2. 8.) but we shall see it, 1 Cor. 15. 25.

III. A general account of his reign and age. He was thirty years old when he begim to reign, upon the death of Saul, v. 4. At that age, the Levites were at first : ppointed to begin their ministration. Numb. 4. 3. About that age, the Son of David entered upon his public ministry, I.uke 3. 23. Then men come to their full maturity of strength and judgment. He reigned, in all, forty years and six months; of which, seven years and a half in Hebron, and thirty-three years in Jerusalem, t'. 5. Hebron had been famoiis; (Josh. 14. 15.) it was a I /iriests' citv, but Jerus dem was to be n-iore so, an I to be the holi/ city. Great kings affected to raise cites of their own; (Gen. 10. 11.—36. 32"35.) David did so, and Jerus dem was it; /he city of David. It is a name famous to the end of the Bible, (Rev. 21.) where we read of a new Jerusah m.

II. SAMUEL, V.

G. And the king and his men went to Jerusalem unto the Jebusites, the inhabitants of the land; which spake unto David, saying, Except thou take away the blind and the lame, ihou shalt not come in hither: thinking, David cannot come in hither. 7 Nevertheless David took the strong hold of Zion: the same is the city of David. 8. And David said on that day, Whosoever get-leth up to the gutter, and smiteth the Jebusites, and the lame and the blind, that are hated of David^s soul, he shaU be chief and captain: wherefore they said, The blind and the lame shall not come into the house. 9. So David dwelt in the fort, and called it 7'he city of David: and David built round about, from Millo and inward. 10. And David went on, and grew great; and the Lord God of hosts ivas with him.

If Salem, the place which Melchizedek was king of, was Jerusalem, (as seems probable from Ps. 76. 2.) it was famous in Abraham's time; Joshua, in his time, found it the chief city of the south part of Canaan, Josh. 10. 1--3. It fell to Benjamin's lot, (Josh. 18. 28.) but joined close to Judah's, Josh. 15. 8. The children of Judah had taken it, (Judg. 1. 8.) but the children of Benjamin suffered tlie Jebusites to dwell among them, (Judg. 1. 21.) and they grew so upon them, that it becfime a city of Jebunites, Judg. 19. 11. Now the very first exploit David did, after he was anointed king over all Israel, was, to gain Jerusalem out of the hand of tlie Jebusites, wliich, because it belonged to Benj miin, he could not well attempt, till that tribe, which long adhered to Saul's house, (1 Chron. 12. 29.) submitted to him. Here we have,

I. The Jebusites' defiance of David, and his forces. They said, Excefit thou take uivay the blind and the lame, thou .^halt 7iot come in hiiher, v. 6. They sent David this provoking message, because, as it is said afterward, on another occasion, they could not believe that ever an enemy should enter into the gates of Jerusalem, Lam. 4. 12. They confided, either, 1. In the protection of their gods, which David, in contempt, had called the blind and the lame, for they have eyes and see not, feet and walk not; "But," say thev, "these are the gviardians of our city, and except thou take those away, (which thou canst never do,) thou wilt not come in thither." Some think they were constellated images of brass, set uji in the recess of the fort, and intrusted with tlie custody of the place. They call their idols their Mauz'zim, or strong holds, (Dan. 11. ,'^8.) and as such relied on them; the name of the Lord is our strong tovjer, and his arm is strong, his eyes ])iercing. Or, .2. In the strengtli of their fortifications, which thev thought were made so iniprcgn;ihle by nature or art, or both, that tlie blind and tlic laiiie were sufficient to defend them against the most powerful assailant, riie strong hold of Zion they especially depended on, as that which could not be forced. Probably, thev set blind and lame people, invalids or maimed soldiers, to make their appearance upf n the walls, in sc( rn of David and his men, judging them an equal match for him. Though there remain but wfunded men among them, yet they should serve to beat back the besiegers. Compare Jer. 37. 10. Note, The enemies of God's people are often very confident of their own strength, and most secure wlicn their day to fall draws nigh.

II. David's success against the Jebusites. Their pride and insolence, instead of daunting him, animated him, and when he made a general assault, he gave this order to his men; "//e that smiteth the Jebusites, let him also throw down in the ditch, or gutter, the lame and the blind, which are set upon the wall to affront us and (jur God. It is probable they had spoken blasphemous things, and were therefore hated of David's soul. Tlius v. 8. may be read; we fetch our reading of it from 1 Chron. 11. 6. which speaks only of smiting the Jebusites, but nothing of the blind and the lame. The Jebusites had said, that if these images of their's did not protect them, the blind and the lame should Jiot come into the house, that is, they would never again trust their palladium, (so Mr. Gregory understands it,) nor pay the respect they had paid to their images; and David, having gained the fort, said so tor, that these images, which could not protect their worshippers, should never have any place there more.

III. His fixing his royal seat in Zion; he himself dwelt in the fort, (the strength whereof, which had given him opposition, and was a terror to him, now contributed to his safety,) and he built houses round about for his attendants and guards, {v. 9.) from Millo (the town-hall, or state-house) and inward. He proceeded and prospered in all he set his hand to; grew great in honour, strength, and wealth; more and more honourable in the eyes of his subjects, and formidable in the eyes of his enemies; for the Lord God of hosts was with him. God has all creatures at his command, makes what use he pleases of them, and serves his own purposes by them; and he was with him, to direct, preserve, and prosper him: those that have the Lord of hosts for them, need not fear what hosts of men or devils can do against them. Those who grow gre;'.t, must ascribe it to the presence of God with them, and give him the glory of it. The church is c lied Zion, and the city of the living God; the Jebusites, Christ's enemies, nmst first be conquered and dispossessed, the blind and the lame taken away, and then Christ divides the spoil, sets up his throne there, and makes it his residence by the Spirit.

n. And Hiram king of Tyre sent messengers to David, and cedar-trees, and carpenters, and masons; and they built David a house. 12. And David perceived that the Lord had established him king over Israel, and that he had exalted his kingdom for his people IsraePs sake. 13. And David took himmove concubines and wives out of Jerusalem, after he was come from Hebron : and there were yet sons and daughters born to David. 14. And these he the names of those that were born unto him in Jerusalem; Shammuah, and Shobab, and Nathan, and Solomon, 15. Ibhar also, and Elishua,and Nepheg, and Japhia, 16. And Elishama, and Eliada, and Eliphalet.

Here is,

I. David's house built, a royal palace, fit for the reception of the c.i urt he kept, and the homage that was made to him, 7». 11. The Jews weie husbandmen and shepherds, and did not nmch addict themselves either to merchandise or manufactures; and therefouc Hiram, king of Tyre, .i wealthy prince, when he sent to conpiratidate David on his accession to tlie throne, offered him workmen to build him a house: David tliankfuUy accepted the

offer, and Hiram's workmen built David a house to his mind. Many ha\ e excelled in aits and sciences, who were btrani^ers to the co\enants of promise; yet David's house was never the worse, nor the less fit to be dedicated to God, for its being built by the sons of the stranger: it is prophesied of the gospel-church. The sons of strangers shall build up. thy wall, and their kings shall minister unto thee, Isa. 60. 10.

II. Da\ id's government rooted and built up, v, 12. 1. His kingdom was established; there was nothing to sh ike it, none to disturb his possession, or question his title. He that made him king, established him, because he was to be a type of Christ, with whom God's hand should be established, and his covenant standfast, Ps. 89. 21-'28. Saul was made king, but not established; so Adam in innoccncy. David was established king, so is the Son of David, and all who, through him, are made to cur God kings and priests. 2. It was exalted in the eyes both of its friends and enemies: never had the nation of Israel looked so great or made such a figure, as it began now to do. Thus it is promised of Christ, that he shall be higher than the kings of the earth, Ps. 89. 27. God has highly exalted hirn, Philiji. 2. 9. 3. David perceived it, by the wonderful concurrence of providences to his establishment and advancement; By this I know that thou favourest me, Ps. 41. 11. Many have the favour and love of God, and do not perceive it, and so want the comfort of it: but to be exalted to that, and established in it, and to perceive it, is happiness enough. 4. He owned that it was for his people Israelis sake, that God had d( ne such great things for him: that he might be a blessing to them, and they might be happy under his administration. God had not made Israel his subjects for his sake, that he might be great, and rich, and absolute; but he made liim their king for their sake, tliat he might lead, and guide, and protect them. Kings are ministers of God to their people for good, Rom. 13. 4.

III. David's family multiplied and increased. All the sons that were born to him after he came to Jerusalem, are here mentioned together; eleven in all; beside the six that were born to him before in Hebron, ch. 3. 2««5. There the mothers are mentioned, not here; only, in general, that he took him more concubines a7id wives, v. 13. Shall we praise him for this? We praise him not; we justify him not; nor can scarce excuse him. The bad example of the patriarchs might make him think there was no harm in it, and he might hope it would strengthen his interest, by multiplying his alliances, and increasing the royal family. Happy is the man that has his quiver full of these arrows. But one vine by the side of the house, with the blessing of God, may send boughs to the sea, branches to the rivers. Adam, by one wife, peopled the world, and Noah repeopled it. David had many wives, and yet that did not keep him from coveting his neighbour's wife, and defiling her; for men that have once bi'oken the fence, will wander endlessly. Of David's concubines, see ch. 15. 16.—16. 22.— 19. 3. Of his sons, see 1 Chron. 3. 5.

17. But wlien the Philistines heard that they had anointed David king over Israel, all the Philistines came up to seek David ; and David heard of it, and went down to the hold. 18. The Philistines also came, and spread themselves in the valley of Re-phaim. 19. And David inquired of the Lord, saying;, Shall I go up to the Philis-

VoL. II.—3 B

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tines? wilt thou deliver them into mine hand ? And the Lord said unto David, Go up; for I will doubtless deliver tiie Philistines into thine hand. 20. And David came to Baal-perazim, and David smote them there, and said. The Lord iiath broken forth upon mine enemies before me, as the breach of waters. Therefore he called the name of that place Baal-perazim. 21. And there they left their images, and David and his men burnt them. 22. And the Philistines came up j'et again, and spread themselves in the valley of Rephaim. 23. And when David inquired of the Lord, he ^^aid, Thou shalt not go up; but fetch n compass behind them, and conie upon them over against the mulberry-trees. 24. And let it be, when thou hearest the sound of a going in the tops of the mulberry-trees, that then thou shalt bestir thyself: for then shall the Lord go out before thee, to smite the host of the Philistines. 25. And David did so, as the Lord had commanded him; and smote the Philistines from Geba until thou come to Gazer.

The particular service which David was raised up for, was, to save Israel out of the hand of the Philistines, ch. 3. 18. This therefore Divine Providence, in the first place, gi\ es him an opportunity of accomplishing. Two great victories obtained over the Philistines we ha\ e here an account of, by which David not only balanced the disgi-ace, and retrieved the loss, Israel had sustained in the battle wherein Said was slain, but went far toward the total subduing of those vexatious neighbours, the last remains of the devoted nations.

I. In both these actions, the Philistines were the aggressors, stined first toward their own destruction, and pulled it on their own lieads. 1. In the former, tXiO-y came up to seek David, {v. 17.) because thcv heard that he was ancinted king over Israel. He that under Saul had slain his ten thousands, wliat would he do when he himself came to be king? They th-erefore thought it was time to look aijout them, and try to crush his government in its infancy, before it was well settled. Their success against Saul, some years ago, ptrhaps, encouraged them to make this attack upon David; but they considered not that David had that presence of God with him, which Saul had forfeited and lost. The kingdom of the Messiah, as soon as ever it was set up in the world, was thus vigorously attacked by the powers of darkness, who, with the combined force both of Jews and Gentiles, made head against it; the heathen raged, and the kings of the earth set themselves to oppose it; but all in vain, Ps. 2. 1, &c. The destruction will turn, as this here did, upon Satan'§ own kingdom. They took counsel together, but were broken in pieces, Isa. 8. 9, 10. 2. In the latter, they cajne up yet again, hoping to recover what they had lost in the former engagement, and their hearts being hardened to their destruction, v. 22. 3. In both, they spread themselves in the valley of Jiephaim, which lay very near Jerusalem: that city thev hoped to make themselves masters of, before David had completed the fortifications of it. Jerusalem, from its infancy, had been aimed at, and struck t, with a particular enmity. Their spreading themselves,

IT. SAMUEL, VI.

intimates that they were very numerous, and that they made, a \ery formidable appearance. We read of the church's enemies^o/>2^ iifion the breadth of the earth; (Rev. 20. 9.) but the further they .spread themselves, the fairer mark they are to God's arrows.

II. In both, Da\id, though forward enough to go forth against them, (for, as soon as he heard it, he ivent down to the hold, to secure some important advantageous post, v. 17.) yet he entered not upon action, til! lie had inquired of the Lo7-d by the Ijreast-plate of judgment, v. 19. and again, v. 23. H's inquiry was twofold. 1. Concerning his duty; " Shall I go iifi'/ Shall I have a commission from heaven to engage them?" One would think he needed not doubt this; what was he made king for, but to fight the battles of the Lord, and Israel.' But a good man loves to see God going before him in every step he takes. "Shall I go up 7207y.?" It is to be done, but is it to be done at this time.'' Jn all thy waijf acfcnowledge him. And besides, though the Philistines were public enemies, yet some of them had been his particular friends; Achish had oeen kind to him in his distress, and had protected him: "Now," says David, "ought not I, in remembrance of that, rather to make peace with them, than to make war with them?" "No," says God, " thev are Israel's enemies, and are doomed to destruction, and therefore never scruple it, but go up." 2. Concerning his success. His conscience asked the former question, Shall I go ufx? his prudence asked this. Wilt thou deliver them into mi! hand? Herebv he owns his dependence on God for victorv, th'^t he could not conquer them unless God delivered them into his hand; and refers himself to the good pleasure of God, ]\'ilt thou do it? Yea, says God, / nvill doubtless do it. If God sends us, he will bear us out, and stand by us: tl\e assurance God has given us of victory over our spiritual enemies, that he will tread Satan under our feet shortlv, should animnte us in our spiritual conflicts. We do not fight at uncertainty. David had now a great army at command, and in good heart, yet he relied more on God's promise than his own force.

III. In the former of these engagements, David I'outed the army of the Philistines by dint of sword, (x'.20.) he smote them; and when he had done, 1. He gave his God the glory; he said, " The Lord hath broken forth upon mine enemies before me; I could not have done it, if he had not done it before me; he opened the breach, like the breach of waters in a dam, which, when once opened, grows wider and wider." The principal part of the work was (Tod's doing; nay, he did all; what David did, was not worth speaking of; and therefore, JVut unto riR, but unto the Lord, give glory. He hoped likewise that this breach, like that of waters, wp.s as the opening of the sluice, to let in a final desolation upon them: and, to perpetuate the rememl)rance of it, he called the place Baal-fierazim, the master of the breaches; because, God having broken in upon their forces, he soon had the mastery of them. I^ct posterity take notice of it to God's honour. 2. He put their gods to shame. They brought the imngee of their gods into the field, as their protectors, in imitation of the Israelites bringing the ark into thcii- camp: but being put to flight, they could not .stay to carry off their images, for thev were a burthen to the nveary beasts, (Isi 46. 1.) and therefore they left them to fall with the rest of their baggage into the hands of the conqueror. Their images f.iVd them, and gave them no assistance, i'nd theveffre they left their images to shift for themselves. G'^d cai. make men weary of those thing's th it th.rv h-ve been most fond of, and compel them to desert what they doted upon, and cast

even the idols of silver and gold to the mole/i and the bats, Isa. 2. 20, 21. David and his men ccn verted to their own use the rest cf the plunder, but the images they burnt, as God liad appointed; (Deut. 7. 5.) " Ye shall burn their graven images with fire, in token of your detestation of idolatry, and lest they should be a snare." Bishop Patrick well observes here, that when the ark fell into the Philistines' hunds, it consumed them, but when these images fell into the hands of Israel, thej could not save themselves from being consumed.

IV. In the latter of these engagements, God gave David some sensible t( kens of his presence with him, bade him not fall upon them directlv, as he had d-^ne before, but fetch a compass be/mid them V. 23. 1. God appoints him to draw back, is Ja rael stood still, to see the salvation of the Lord. 2. He promised him to charge the enemy himself, by an invisible host of angels, v. 24. Thou shalt hear the sound of a going, like the march of an army in the air, ufion the tops of the mulberry-trees. Angels tread light, and he that can walk upon the clouds, can, when he pleases, Avalk on the tops of trees, or, (as Bishop Patrick understands it,) at the head of the mulben y-tree; that is, of the wood, or hedge-row, of those trees. "And bv that sign thou shalt know that the Lord goes out before thee; though thou see him not, yet thou shalt hear him, and faith shall come and be confirmed by hearing. He goes forth to smite the host of the Philistines." When David had himself smitten them, (x-. 20.) he ascribed it to God; The Lord has broken forth upon mine enemies; to reward him for which thankful acknowledgment, tlie next time God did it himself alone, without putting him to any toil or peril; for those that own God in what he has done for them, he will do more. But observe, though God promised to go before them and smite the Philistines, yet David, when he heard the sound of the going, must bestir himself, and be re:.d\' to pursue the victory. Note, Ciod's grace must quicken our endeavours. If (iod work in us both to will and to do, it does not follow that we must sit still, as those that have nothing to do, but we nmst therefore nvork out our salvation with all possible care and diligence, Phil. 2. 12, 13. The sound of the going was, (1.) A signal to David when to move; it is comfortable going out when God goes befoi-e us. And, (2.) Perhaps, it was an alarm to the enemv, and put them into confusion. Hearing the march of an armv against their front, they retreated with precipitation, and fell into Da\ id's army, which lay behind them in their rear. Of those whom God fights against, it is said, (Le^•. 26. 36.) The sound of a shaken leaf shall chase them.

The success of this is briefly set down, v. "25, David obseiwed his orders, waited till God moved, and stirred then, but not till then. Thus he was trained up in a dependence on God and his pro\i-dence. God performed his promise, went before him, and routed all the enemies' force, and David failed not to improve his advantages; he smote the Philistines, even to the l)ordei"s of their own country. When the kingdom of the Messiah was to be set up, the apostles that were to beat down the Devil's kingdom, must not attempt any thing till they recei\ed the ])romise of the Si)irit; who carjie imth a soujid from heaven as of a rushing mighty ivind, (Acts 2. 2.) which was typified by this sound of the g'ing on the tops of the mulberry-trees; and when they heard that, they must bestir themselves, and did so; they went forth conquering and to conquer.

CHAP. VI.

The obscurity of the ark, durinsf the rei<rn of Saul, had bcpfi as great a grievance to Israel as the insults of the Phili&-

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tines. David having humbled the Philistines and mortified them, in gratitude for that favour, and in pursuance of his designs for the public welfare, is here bringing up the ark to his own city, that it might be near him, and be an ornament and striMigth to his new foundation. Here is, I. An attempt to do it, which failed and miscarried. The design was well laid, v. 1, 2. But, 1. They were guilty cf an error in carrying it in a cart, v. 3..5. 2. They were punished for tliat error by the sudden death of Uzzali, (v. 6, 7.) which was a great terror to David, (v. 8, 9.) Luid put a stop to his proceedings, 10, 11. II. The great joy and satisfaction with which it was, at last, done, V. 12.. 15. And, I. The good understanding between David and his people, v. 16. .19. 2 The uneasiness between David and his wife, upon that occasion, v. 16, 20.. 23. And when we consider that the ark was both the token of God's presence, and a type of Christ, we shall see that this story is very instructive.

1. A GAIN, David gathered together all /m. Me chosen me^i of Israel, thirty thousand. 2. And David arose, and went with all the people that were with him t'rom Baale of Jiidah, to bring up from thence the ark of God, whose name is called by the name of The Lord of hosts, that dwelleth between the cherubims. 3. And they set the ark of (jod upon a new" cart, and brought it out of the house of Abin-adab that was in Gibeah: and Uzzah and Ahio, the sons of Abinadab, drave the new cart. 4. And they brought it out of the house of Abinadab, which was at Gibeah, accompanying the ark of God: and Ahio went before the ark. 5. And David and all the house of Israel, played before the Lord on all m?i\\\\Q\' o{ instrnmcnts made of \ fir-wood, even on harps, and psalteries, and : on timbrels, and on cornets, and on cymbals.

VVe have not heard a word of the ark, since it was lodged in Kerjath-jearim, immediately after its return out of its captivity among the Philistines, (1 Sam. 7. 1, 2.) except that, once, Saul called for it, 1 Sam. 14. 18. That whicli, in former days, had made so great a figure, is now thrown aside, as a neglected thing, for many years. And if now the ark was for so many years in a house, let it not seem strange that we find the church so long in the wilderness, Re\\ 12. 14. Perpetual visibility is no mark of the true church. God is graciously present with the souls of his people, when they want the external tokens of his presence. But now that David is settled in the throne, the honour of the ark begins to revive, and Israel's care of it to flourish again, rjherei?i also, no doubt, the good people among them had been careful, but they lacked opfxortunilij, Phil. 4. 10.

I. Here is hon urable mention made of the ark. Because it had not been spoken of a great while, now that it is spoken of, observe how it is described; (z'. 2.) it is the ark of God, whose name is called by the name of the Lord of hosts, that divellcth between the cherubims: or, at which the name, even the name of the Lord of hosts, was called ufion, or, ufi07i vjhich the name of the Lord of hosts was called: or, d cause of which the name is proclaimed, the name of the Lord of hosts; that is, God was greatly magnified in the miracles done before the ark. Or, the ark of God, who is called the Jiame; (Lev. 24. 11. 16.) the name of the Lord of hosts, sitting on the cli'^riibims upon it. Let us learn hence, 1. To think and spe.ik highly of God. He is the name above

every name; the Lord cf hosts, that has all tht ci-eatures in heaven and earth at his command, and receives homage from them all, and yet is pleased to dwell between the cherubims, o\ er the propitiatory or mercy seat, graciously manifesting himself to his people, reconciled in a Mediator, and ready to do them good. 2. To think and speak honourably of holy ordinances, which are to us, as the ark was to Israel, the tokens of God's presence, (Matth. 28. 20.) and the means of our connnunion with him, Ps. 27. 4. It is the honour of the ark, that it is the ark of God, he is jealous for it, is magnified in it, his name is called upon it. The divine institution puts a beauty and grandeur upon holy ordinances, which otherwise have no form nor comeliness. Christ is our Ark, in and by him God manifests his favour, and communicates his grace to us, and accepts our adorations and addresses.

II. Here is an honourable attendance given to the ark upon the removal of it. Now, at length, it is inquired after; David made the motion, (1. Chron. 13. 1. .3.) and the heads cf the congregation agreed to it, V. 4. All the chosen men of Israel are called together,to grace the solemnity, to pay their respects to the ark, and to testify their joy on its removal. The nobility and gentry, elders and officers, came, to the number of thh'ty thousand, {v. 1.) and the generality of the common people besides; (1 Chron. 13. 5.) for, some think, it was done at one of the three great festiv als. This would make a noble cavalcade, and would help to ins])ire the young pefple of the nation, who, ])erhaps, had scarcely heard of the ai'k, with a great veneration for it, for this was cert linly a treasure of inestimable \alue, which the king himself, and all the great men, waited upon, and were a guard to.

III. Hei-e are great expressions of joy, upon the removal cf the ark, v. 5. David himself, and all that were with him that were musically inclined, made use of such instruments as they had, to excite and express their rejoicing upon this occasion. It might well put them into a transport cf joy, to see the ark rise out'of obscurity, and move towards a public station. It is better to have the ark in a house, than not at all, better in a hi use than a captive in Dagon's temple. But it is very desirable to have it in a tent pitched on purpose for it, where the resort to it nviy be more free and open. As secret worship is better the more secret it is, so public woi-ship is better the more public it is: and we have reason to rejoice, when restraints are taken off, and the ark of God finds welcome in the city '.f David, and has not only the protection and suppoi t, but the countenance and encouragement, of the civil powers; for jov of this, they played before the Lord. Note, Public joy must always Ije as befjre the Lord, with an eye to him, and terminating in him; and must not degenerate into that which is carnal and sensual. Dr. Lightfoot supposes that, upon this occasion, Da\ id j)enned the 68th Psalm, because it be gins with that ancient prayer of Moses, at the re moving of the ark. Let God arise, and let his em 7nies be scattered; and notice is taken there (z*. 25.) of the singers and players on instruments that attended, and (t'. 27.) of the princes of several of the tribes; and perhaps those words in the last verse, O God thou art terrible out of thy holv places, were added, upon occasion of the death < i Uzzah.

IV. Here is an error that they were guilty cf in this matter, that thev carried the ark in a cart cr carriage, whereas the priests should ha\ e carried it upon their shoulders, x'. 3. The Kohathites that had the charge of the ark, had no waggons assigned them, because their service ivas to hear it on their shoulders. Numb. 7. 9. The ark was no such heavy burthen, but that they might, aiaong them, have carried it as f ^r as Meun!: Zicn upon their

II. SAMUEL, VI.

shoulders, they needed not put it in a cart like a common thing. It was no excuse for them, that the Philistines had :lone so, and were not punished for it; they knew no better, nor had they any priests or Levites vvith them to undertake the carrying of it; better carry it in a cart, than that any of Dagon's priests should carry it. Philistines may cart the ark with impunity; but it Israelites do, it is at their peril. And it mended the matter very little, that it was a new cart; old or new, it was not what God had appointed. I wonder how so wise and good a man as David was, that conversed so much with the law of God, came to be guilty of such an oversight. We will charitably hope that it was because he was so extremely intent upon the substance of the service, that he forgot to take care of this circumstance.

6. And when they came to Nachon's threshing-floor, Uzzah put forth his hand to the ark of God, and took hold of it; for the oxen shook it. 7. And the anger of the Lord was kindled against Uzzah, and God sinote him there for his error; and there he died by the ark of God, 8. And David was displeased, because the Lord had made a breach upon Uzzah: and he called the name of the place Perez-uzzah to this day. 9. And David was afraid of the Lord that day, and said. How shall the ark of the Lord come to me? 10. So David would not remove the ark of the Lord unto him into the city of David; but David carried it aside into the house of Obed-edom the Gittite. 11. And the ark of the Lord continued in the house of Obed-edom the Gittite three months: and the Lord blessed Ol)ed-edom, and all his household.

We ha\e here Uzzah struck dead for touching the ark, when it was up^'U its journey toward the city of David; a sad providence, which damped their mirth, stopped the progress of the ark, and for the present, dispersed this great assembly, which was come together to attend it, and sent them home in a fright.

I. Uzzah's offence seemed very small. He and his brother Ahio, the sons of Abinadab, in whose house the ark had long been lodged, having been used to attend it, to show their willingness to prefer the public benefit to their own private honour and advantage, undertook to drive the cart, in which the ark was carried; this being, perhaps, the last service they were likely to do it, for others would be employed about it when it came to the city of David. Ahio went before, to clear the way, and, if need were, to lead the oxen; Uzzah followed close to the side of the cart; it happened that the oxen shook it, v. 6. The critics are not agreed about the signification of the original word: T/iey stumbled; so our margin: They kicked; so some; perhaps, against the goad with which Uzzah drove them. They stuck in the mire, so some. By some accident or other, the ark was in danger of being overthrown. Uzzah thereupon laid hold on it, to save it from falling: we have reason to think, with a very good intention, to preserve the reputation of the ark, and to prevent a bad omen. Yet this was his crime: Uzzah was a Levite, bvit priests only might touch the ark. The law was express concerning the Cohathites, that though they were to carry tlj< ark by the staves, yet they must not touch any

holy thing, lest they die. Numb. 4. 15. Uzzah's long familiarity with the ark, and the constant attendance he had given to it, might occasion his presumption, but would not excuse it.

II. His punishment for this offence seems very great; {y. 7. ) The anger of the Lord was kindled against him, (for in sacred things he is a jealous God,) and he smote him there for his rashness, as the word is, and struck him dead upon the spot. There he sinned, and there he died, by the ark cf God; even the mercy-seat would not save him. Why was God thus se\ ere with him? 1. The touching of the ark was forbidden to the Levites, expressly under pain of death, lest they die; and God, by this instance of severity, would show how he might justly have dealt with our first parents, when they had eaten that which was forbidden under the same penalty, lest ye die. 2. God saw the presumption and irreverence of Uzzah's heart. Perhaps he affected to show, before this great assembly, how bold he could make with the ark, having been so long acquainted with it. Familiarity, even with that which is most awful, is apt to breed contempt. 3. David afterward owned that Uzzah died for an error they were all guilty of, which was carrying the ark in a cart; because it was not carried on the Levites' shoulders. The Lord made that breach upon us, 1 Chron. 15. 13. But Uzzah was singled out to be made an example, perhaps, because he had been most forward in advising that way of conveyance; however, he had fallen into another error, which was occasioned by that. Perhaps, the ark was not covered, as it should have been, with the covering of badgers' skins, (Numb. 4. 6.) and that was a further provocation. 4. God would hereby strike an awe upon the thousands of Israel, would convince them that the ark was never the less venerable for its having been so long in mean circumstances; and thus he would teach them to rejoice with trembling, and always to treat holy things with reverence and holy fear. 5. God would hereby teach us that a good intention would not justify a bad action; it will not suffice to say of that which is iU done, that it was well meant. He will let us know that he can and will secure his ark, and needs not any man's sin to help him to do it. 6. If it were so great a crime for one to lay hold on the ark of the covenant, that had no right to do so, what is it for those to lay claim to the privileges of the covenant, that come not up to the terms of it? To the wicked, God says. What hast thou to do to take my covenant in thy mouth? Ps. 50. 16. Friend, hovf earnest thou in hither? If the ark was so sacred, and not to be touched irreverently, what is the blood of the covenant? Heb. 10. 29.

III. David's feelings on the infliction of this stroke, were keen, and perhaps not altogether as they should have been. He should have humbled himself under God's hand, confessed the error, acknowledged God's righteousness, and deprecated the further tokens of his displeasure, and then have gone on with the good work he had in hand. But we find,

1. He was displeased; it is not said because Ui--zah had affronted God, but because God had made a breach upon Uzzah, v. 8. David^s anger %vas kindled. It is the same word that is used for God's displeasure, v. 7. Because God was angry, David was angry and out of humour. As if God might not assert the honour of his ark, and frown upon one that touched it rudely, without asking David's leave. Shall mortal man pretend to be rr.ore just than God; arraign his proceedings, or ch..rge him with iniquity? David did not now act like himself, like a man after God's oivn heart. It is not for us to be displeased at any thing that God does, how unpleasing soever it is to us. The death of Uzzah

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was indeed an eclipse to the glory of a solemnity, ] which Dnvid valued himself upon more than any thing else, and might give birth to some speculations among those that were disaffected to him, as if God were departing from him too; but, however, he ought to have subscribed to the righteousness and wisdom of God in it, and not to have been displeased at it. When we lie under God's anger, we must keep under our own.

2. He was afraid, v. 9. It should seem he was afraid with amazement; for he said, Hoiv shall the ark of the Lord come to me? As if God sought advantages agiiinst all that were about him, and was so extremely tender of his ark, that there was no dealing with it; and therefore better for him to keep it at a distance. Qui firocul a Jove, firocul a ful-mine — To retire from Jove, is to retire from the thunder-bolt. He should rather have said, "Let the ark come tome, and I will take warning by this to treat it with more reverence." Provoke me not, (says God, Jer. 25. 6.) and I will do you no hurt. Or, this may be looked upon as a good use which David made of this tremendous judgment; he did not say, •' Surely, Uzzah was a sinner above all men, because he suffered such things," but is concerned for himself, as one conscious, not only of his own unworthiness of God's favour, but his obnox-iousness to God's displeasure; "God might justly strike me dead, as he did Uzzah; my jiesh trembles for fear of thee," Ps. 119. 120. This God intends in his judgments, that others may hear and fear. David therefore will not bring the ark into his own city, {y. 10.) till he is better prepared for its reception.

3. He took care to perpetuate the remembrance of this stroke by a new name he gave to the place, Perez-uzzah, the breach of Uzzah, v. 8. He had been lately triumphing in the breach made iipon his enemies, and called the place Baal-Perazim, a filace of breaches. But here is a breach upon his friends. When we see one breach, we should consider, that we know not where the next will be. The memorial of this stroke would be a warning to posterity, to take heed of all rashness and irre\ er-ence in "dealing about holy things; for God will be sanctified in those that come nigh unto him.

4. He lodged the ark in a good house, the house of Obed-edom a Levite, which happened to be near the place where this disaster happened, and there, (1.) It was kindly entertained and bid welcome, and continued there three months, v. 10, 11. Obed-edom knew what slaughter the ark had made among the Philistines that imprisoned it, and the Bethshemites that looked into it. He saw Uzzah struck dead for touching it, and perceived that David himself was afraid of meddling with it; yet he cheerfully invites it to his awn house, and opens his doors to it without fear, knowing it was a savour of death unto death, to those only that treated it ill. " O the courage," says Bishop Hall, "of an honest and faithful heart; nothing can make God otherwise than amiable to his own: even his very justice is lovely." (2.) It paid well for his entertainment. The Lord blessed Obed-edom and all his household. The same hand that punished Uzzah's proud presumption, rewarded Obed-edom's humble boldness, and made the ark unto him a savour of life unto life. Let none think the worse of the gospel for the judgments inflicted on those that reject it, but set in opposition to them the blessings it brings to those that duly receive it. None ever had, or ever shall have reason to say that it is in vain to serve God. Let masters of families be encouraged to keep up religion in their families, and to serve God and the interests of his kingdom, with their housesand estates, for that is the way to bring a blessing upon all they have. The ark is a guest which none shall

lose by, that bid it welcome. Josephus says, that whereas, before Obed-edom was poor on a sudden, in these three months, his estate incieased, to the envy of his neiglibou! s. Piety is the best friend to prosperity. In wisdom's left hand ai-e riclies and honour. His household shared in the blessing: it is good living in a family that entertains the ark, for all about it will fare the better for it.

12. And it was told king David, saying, The Lord hath blessed the house of Obed edoni, and all tivat prrtfiinet/i unto him, because of the ark of God. So David went and brought up tiie ark of God fioni the house of Obed-edom into the city of David with gladness. 13. And it was so, that when they that bare the aik of the Lord had gone six paces, he sacrificed oxen and fatlings. 14. And David danced before the Lord with all his migiit: and David ivas girded with a linen ephod. 15. So David and all the house of Israel brought up the ark of the Lord with shouting, and with the sound of the trumpet. 16 And as the ark of the Lord came into the city of David, Michal, Saul's daughter, looked through a window, and saw king David leaping and dancing before the Lord ; and she despised him in her heart. 17. And the}^ brought in the ark of the Lord, and set it in his place, in the midst of the tabernacle that David had pitched for it: and David offered burnt-offerings and peace-offerings be^^ fore the Lord. 18. And as soon as Davicf had made an end of offering burnt-offerings and peace-ofterings, he blessed the people in the name of the Lord of hosts. .19. And he dealt among all the people, even among the whole multitude of Israel, as well to the women as men, to every one a cake of bread, and a good piece of flesh, and a flagon of wine. So all the people departed every one to his house.

We have here the second attempt to bring the ark home to the city of David; and this succeeded, though the former miscarried. It should seem, the blessing with which the house of Obed-edom was blessed for the ark's sake, was a great inducement to David to bring it forward; for when that was told him, (f. 12.) he hastciicd to fetch it to him. For, 1. It was an evidence that God was reconciled to them, and his anger was turned away. As David could read God's frowns upon them all in Uzzah's stroke, so he could read God's favour to them all in Obed-edom's prosperity; and if God be nt peace with them, they can cheerfully go en with their design. 2. It was an evidence that the r^rk was not such a burthensome stone, as it wi:s t;:ken to be, but, on the cont^-ary, happy was the man tliat had it near him. Christ is indeed a Stone of stumbling, and a Rock of offence, to them that y.re ds' hcdicnt; but to them which belie\e, he is a Corner-stone, elect, precious, 1 Pet. 2. 6--8. When David heard that Obed-edom had such joy of the ark, then he would have it in his own city. Note, The experience others have had of the gains of godliness, should encourage us to be religious. Is the ark a blessing to other's houses? Let us bid it welcome

11. SAMUEL, VII.

to oiir's; we may have it, and the blessing of it, without fetching it from our neighb' urs. Let us see how David man iged the matter now.

I. He rectfied the former error; he did not put the ark in a cart now, but ordered those, whose business it was, to carrv it on their shoulders. This is implied here, (v. 13.) and expressed 1 Chron. 15. 15. '/'hen we make a good use of the judgments of God on ourselves and others, when we are awakened by tliem to reform and amend whatever has been amiss.

II. At their first setting out, he offered sacrifices to God, {v. 13.) by way of atonement for their former errors, and in a thankful acknowledgment of the blessings bestowed on the house of Obed-edom. T/ien we are likely to speed in our enterprises, when we begin with God, and give diligence to make our peace with him. When we attend upon God in holy ordinances, our eye must be to the great Sacrifice, to which we owe it that we are taken into covenant and communion with God, Ps. 50. 5.

III. He himself attended the solemnity with the highest expressions of joy that could be, (v. 14.)/le diiticed before the Lord with all his might; he leaped for joy, as one transported v/ith the occasion, and the more, because of the disappointment he met with the last time. It is a pleasure to a good man to see his errors rectified, and himself in the way of his duty. His d incing, I suppose, was not artificial, by any certain rule or measure, nor do we find that any danced with him; but it was a natural expression of his great joy and exultation of mind. He did it with all his might; so we should perform all our religious services, as those that are intent upon them, and desire to do them in the best manner: all our might is little enough to be employed in holy duties: the work deserves it all. On this occasion, David laid aside his imperial purple, and put on a phiin ephod, which was light and convenient for dancing, and was used in religious exercises hy those who were no priests, for Samuel wore one,

1 S im. 2. 18. That great prince thought it no disparagement to him to appear in the habit of a minister to the ark.

IV. All the people triumphed in this advancement of the ark; {v. 15.) They brought it ufi into the citv ivith shouting, and nvith sound of trumpet, so expressing their own joy in loud acclamations, and giving notice to all about them to rejoice with them. The public and free administration of ordinances, not only -ander the protection, but under the smiles, of the civil powers, is just matter of rejoicing to any people.

V. The ark was safely brought to, and honoura-'•'■' deposited in, the place prepared for it, v. 17. '" i-v set it in the midst of the tabernacle, or tent, J. ''ich David had pitched for it; not the tabernacle w lich Moses reared, that was at Gibeon, (2 Chron. 1. 13.) and, we may suppose, being made of cloth, in so many hundred years, it was gone to decay, and not fit to be removed; but this was a tent set up on purpose to receive the ark. He would not bring it into a pri'/ate house, no not his own, lest it should seem to be too much engrossed, and people's resort to it, to pray before it, should be less free; yet he would not build a house for it, lest that should su-jiersede the building of a more stately temple in due time; and therefore, for the jiresent, he placed it within curtiins, under a canopy, in imitation of Moses's tabernacle. As soon as ever it was lodged, he offered burnt-offerings and peace-offerings, in thankfulness to God, that the business was now done without any more errors or breaches; and in supplication to God for the continuance of his favour. Note, All our joys must be sanctified both with praises and prayers; for rjith such sacrifices

Crod is ivell fileased. Now, it should seem, he pen ned Ps. 132.

VI. The people were then dismissed with great satisfaction. He sent them away, 1. With a'^gr .-cious prayer; he blessed them in the name of the Lord of hosts, (v. 18.) having not rnly a particular interest in heaven as a prophet, but an auth( rity over them as a prince, for the less is blesstd of the better, Heb. 7. 7. He prayed to God to bless them, and particularly to reward them for the honour and respect they had now shown to his ark; assuring them they should be no losers by their j urney, but the blessing of God upon their affairs at home would more than bear their charges. He testified his desire for their welfare by this prayer for them, and let them know they had a king that lo\ed them. 2. With a generous treat; for so it was, rather than a distribution of alms; the great men, it is probable, he entertained at his own house, but to the multitude of Israel, men and tvomen, (and children, says Josephus,) he dealt, to each, a cake of bread; (a sfiice-cake, so some;) a good piece of jiesh; {a handsome, decent fiiece, so some; a part of the peace-offerings, so Josephus; that they might feast with him j^pon the sacrifice;) and -djiagon, or bottle, of wine, v. 19. Probably, he ordered tliis provision to be made for them at their respective quarters, and this he did, (1.) In token of his joy and gratitude to God. When the heart is enlarged by cheerfulness, that should open the hand in liberality. The feast of Purim was observed with sending portions one to another, Esth. 9. 22. As those to whom God is n^erciful, ought to show mercy in forgiving; so those to whom God is bountiful, ought'to exercise bounty in giving. (2.) To recommend himself to the people, and to confirm his interest in them; for every one is a friend to him that giveth gifts. They that care not for his prayers, would love him for his generosity; and this would encourage them to attend him another time, if he saw cause to call them together.

20. Then David returned to bless his household. And Michal, the daughter of Saul, came out to meet David, and said, How glorious was the king of Israel to-day, who uncovered himself to-day in the eyes of the handmaids of his servants, as one of the vain fellows shamelessly uncoverelh himself! 21. And David said unto Michal, It ivas before the Lr)Ki), which chose me before thy father, and before all his house, to appoint me ruler over the people of the Lord, over Israel: therefore will I play before the Lord. 22. And I will yet be more vile than thus, and will be base in mine own sight: and of the maid-servants, which thou hast spoken of, of them shall I be had in honour. 23. Therefore Michal, the daughter of Saul, had no child unto the day of her death.

David, having dismissed the congregation with a blessing, returned to bless his household; (v. 20.) that is, to pray with them and for them, and to offer up his family-thanksgiving for this national mercy. Ministers must not think that their public performances will excuse them from their family-worship; but when they have, with their instructions and prayers, blessed the solemn assemblies, thev must return in the same manner to bless their households, for with them they are in a particular

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manner ch irged. David, tlinugh he had prophets, and priests, and Levites, ahout him, to be his chaplains, yet did not devolve the work upon them, but himself blensed his liousrhold. It is angel's work, to worship God, and therefore surely that can be no dis])aragement to the greatest men.

Never did David return to his house with so much pleasure and satisfaction, as he did now that he had got the ai'k into his neighbourhood^ and yet even this joyful day concluded with some uneasiness, occasioned by the pride and peevishness of his wife. Even the palaces of princes are not exempt from domestic troubles. David had pleased all the multitvidtj of Israel, but Michal was not pleased v/ith his d incing before the ark: for this, when he was at a distance, she scorned him, and when he came Imme, she scolded him. She was not displeased at his generosity to the people, nor did she grudge the entertainment he ga\ e them, but she thought he demeaned himself too much in dancing before the ark. It was not her co\ etousness, but her pride, that made her fret.

1. When she saw David in the street dancing before the Lord, she desfiised him in her heart, v. 16. She thought this mighty zeal of his for the ark of God, and the transport of joy he was in, upon its coming home to him, was but a foolish thing, and unbecoming so great a soldier, and statesman, and monarch, as he was: it had been enough for him to encourage the devotion of others, but she looked up-on it as a thing below him to appear so very devout himself. " What a fool" (thinks she) " does my husband make of himself now! How fond is he of this ark, that might as well have lain still where it had lain f )r so many years! Mucu devotion has almost made him mad." Note, The exercises of religion apjiear very mean in the eyes of those that haA^e little or no religion themselves.

II. When he came home in the very best dispo-s'tion, she began to upbraid him, and was so full of disdain and indignation, that she could not hold her peace till she had him in private, but went out to meet him with her reproaches.

Observe, 1. How shetamitedhim; {v. 20.) "How t^lorioiis was the Kine^ of Israel to-day! What a figure didst thou nv.ke to-day in the midst of the mob; how unbecoming thy post and character!" Her contempt of him and hjs devotion began in the heart, but out of the abundance of that the mouth spake. That which displeased her, was, his affection to the ark, which slie could wish he had no greater kindness for than she had: but she basely rcpresr'i'^ Ms conduct, in dancing before the ark, as lev d nn 1 immodest; and, while really she was displeased at it, as a diminution to his honour, she j^retended to dislike it, as a reproach to his virtue, that he uncovered himself in the eyes of his maidservants, so as no man would have done, but one of the vain ft Hows, that cares not how much he shames himself. We have no reason to think that this was tnip in f iCt : David, no doubt, observed decorum, and governed his zeal with discretion ; but it is common for those that reproach religion, thus to put false colotirs upon it, and lay it under the most odious characters. To ha\ e abused am/ wan thus, for his pious zeal, liad been very profane; but to abuse her own husband thus, whom she ought to reverence, and one whose prudence and virtue were :^bove the reach of malice itself to disparage, one wlio had showed such affection for her, that he would not accept a crown, vmless he might have her restored to him, {ch. 3. 13.) was a niost base and wicked thing, and showed her to ha\e more of Saul's daughter in her, than of David's wife, or Jonathan's sister.

2. How he replied to her reproach. He does not upbraid her with her treacherous departure from

him, to embrace the bosom of a stranger. He had forgiven that, and therefore had forgotten it, though, it may be, his own conscience, < n this occasion, upbraided him with his folly in receiving her again, (for that is said to pollute tlie land, Jer 3. 1.) but he justifies himself in what he did.

(1.) He designed thereby to honour God; {v. 21.) It was before the Lord, and with an eye to him. Whatever in\ idious construction she was pleased to put upon it, he had the testimony of his conscience for him, that he sincerely aimed at the glory rf God, for whom he thought he could ne\er do enough. Here he reminds her indeed of the setting aside of her father's house, to make way for him to the throne, that she might not think herself the most proper judge of propriety; " God chose me before thy father, and apfiointed me to he ruler over Israel, and now I am tjie fountain of hoiuur; and if the expressions of a warm devotion to God were looked upon as mean and unfashionable in thy father's court, yet I will play before the Lord, and thereby bring them into reputation again. And if this be to be vile, {y. 22.) I will yet be more vile." Note, [1.] We should be afraid of censuring the devotion of others, though it may not .agree with our sentiments, because for aught that we know, tlie heart may be upright in it, and who are we that we should despise those whom God has accepted? [2.] If we can approve ourselves to God in what we do in religion, and do it as before the Lord, we need not value the censures and reproaches of men. If we appear right in God's eyes, no matter how mean we appear in the eyes of the world. [3.] The more we are vilified for well doing, the more resolute we should be in it, and hold our religion the faster, and bind it the closer to us, for the endear ours of Satan's agents to shake us, and to shame us out of it. / will be yet ?nore vile.

(2.') He designed thereby to humble Ivmself; " I will be base in 77iy own sight, and will think nothing too mean to stoop to for the honcur of God." In the throne of judgment, and in the field of battle, none shall do more to support the gr.'.ndeur and authority of a prince than David shall; but in acts of devotion he lays aside the thoughts of majesty, humbles himself to the dust bef le the Lord, joins in with the meanest ser.ices done in hi nour of the ark, and yet thinks it no diminutipn to him. The greatest of men is less than the least of the ordinances of Jesus Christ.

(3.) He doubted not but even this wcnld turn to his reputation among those whose repm, ch he feared; Of the maid-serxmnts shall I be had in honour. The common people would be so far frr m thinking the worse of him for these pious condescensions, that they would esteem and honour him so much the moi-e. Those that are truly pious, are sometimes manifested in the consciences even of those that speak "ill of them; 2 Cor. 5. 11. Let us ne^ cr be driven from our duty by the fe-r of reproach, for to be steady and resolute in it, will, perhaps, turn to our reputation more than we think it will. Piety will have its praise: let us not then be indif-feient in it, nor afraid or ashamed to own it.

David was contented thus to justifv liimself, and did not any further animadvert upon Michal's insolence, but God punished her for it, writing her for ever childless from this time forw.ird, 7'. 23. She unjustly reproached Da\id for his devotion, and therefore God justly put her under the perpetual reproach of barrenness. They that honour God, he will honour; but those that "despise him, and his servants and service, shall be lightly esteemed.

CHAR VII.

Still the ark is David's care as well as his joy. In this chapter, we have, I. His consultation with Nathan

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about building a house for it; he signifies his purpose to do it, (v. 1,2.)' and Nathan approves his purpose, v. 3. n. His communion with God about it. 1. A gracious message God sent him about it, accepting his purpose, countermanding the performance, and promising him an entail of blessings upon his family, v. 4 • • 17. 2. A very humble prayer which David offered up to God, in return to that gracious message: thankfully accepting God's promises to him, and earnestly praying for the performance of them, V. 18 .. 29. And in both these, there is an eye to the Messiah, and his kipgdom.

AND it came to jDass, when the king sat in his house, and the Lord had given him rest round about from all his enemies, 2. That the king said unto Nathan the prophet, See now, I dwell in a house of cedar, but tlie ark of God dwelleth within curtains. 3. And Nathan said to the king. Go, do all that is in thine heart: for the Lord is with thee.

Here is,

I. David at rest. He sat in his house, (y. 1.) quiet and undisturbed, having no occasion to take tne field; The Lord had given him rest round about, from all those that were enejnies to his settlement in the throne, and he sets himself to enjoy that rest; though he was a man of war, he was for fieace, (Ps. 120. 7.) and did not delight in war. He had not been long at rest, nor was it long before he was again engaged in war; but, at present, he enjoyed a calm, and he was in his element when he was sitting in his house, meditating on the law of God.

n David's thoughts of building a temple for the honour of God. He had built a palace for himself, and a city for his servants; and now he thinks of building a habitation for the ark. 1. Thus he would make a grateful return for the honours God had put upon him. Note, When God, in his providence, has remarkably done much for us, it should put us upon contriving what we may do for him and his glory. What shall I render unto the Lord? 2. Thus he would improve the present calm, , and make a good use of the rest God had given him. Now that he was not called out to serve God and Israel in the high" places of the field, he would employ his thoughts, and time, and estate, in serving him another way, and not indulge himself in ease, much less in luxury. When God, in his providence, gives us rest, and finds us little to do of worldly business, we must do so much the more for God and our souls. How different were the thoughts of David, when he sat in his palace, from Nebuchadnezzar's, when he walked in his! Dan. 4. 29, 30. That proud man thought of nothing but the might of his own power, and the honour of his own majesty; this humble soul is full of contrivance how to glorify God, and give honour to him; and how God resisted the proud, and gave grace and glory to the humble, the event showed. David considered {v. 2.) the stateliness of his own habitation, (I dwell in a house of cedar,) and compared with that the meanness of the habitation of the ark, (that dwells within curtains,) and thought this incongruous, that he should dwell in a palace, and tlie ark in a tent. David had been uneasy till he found out a place for the ark, (Ps. 132. 4, 5.) and now he is uneasy till he finds out a better place. Gracious, grateful souls, (1.) never think they can do enough for God, but when they have done much, are still projecting to do more, and devising liberal things. (2.) They cannot enjoy their own accommodations, while they see the church of God in distress and under a cloud. David can take little pleasure in a house of cedar for himself, unless the ark have

one. Those who stretched themseh'es ufion beds of ivory, and were not grieved for the affltcticn of Joseph, though they had David's music, had nof David's spirit; (Amos 6. 4. 6.) nor they who dwelt in their ceiled houses, while God's house lay waste. Hag. 1. 4.

III. His communicating of his thought to Nathan the prophet. He told him, as a friend and confidant whom he used to advise with. Could not David have gone about it himself? Was it not a gocd work? Was not he himself a prophet? Yes, but in the multitude of counsellors there is safety. David told him that by him he might know thi mind of God. It was certainly a good work, but it was uncertain whether it was the will of God that David should ha\ e the doing of it.

IV. Nathan's approbation of it; Go, do all that is in thine heart, for the Lord is with thee, v. 3. We do not find that David told him that he proposed to build a temple, only that it was a trouble to him that there was not one built; from which Nathan easily gathered what was in his heart, and bade him go on and prosper. Note, We ought to do all we can, to encourage and promote the good purposes and designs of others, and put in a good word, as we have opportunity, to forward a good work. Nathan spoke this, not in God's name, but as from himself; not as a prophet, but as a wise and good man; it was agreeable to the revealed will of God, which requires that all in their places should lay out themselves for the advancement of religion and the service of God, though, it seems, the secret will was otherwise that David should not do this. It was Christ's prerogative always to speak the mind of God, which he perfectly knew; other prophets spake it only when the spirit of prophecy was up^n them; but if in any thing they mistook, (as Samuel, 1 Sam. 16. 6. and Nathan here,) God soon rectified the mistake.

4. And it came to pass that night, that the word of the Lord came unto Nathan, saying, 5. Go and tell my servant David, Thus saith the Lord, Shalt thou build me a house for me to dwell in ? 6. Whereas I have not dwelt in a7ii/ house since the time that I brought up the children of Israel out of Egypt even to this day, but have walked in a tent and in a tabernacle. 7. In all the places wherein I have walked with all the children of Israel, spake I a word with any ot the tribes of Israel, whom I commanded to feed my people Israel, saying, Why build ye not me a house of cedar? 8. Now therefore so siialt thou say unto my servant David, Thus saith the Lord of hosts, I took thee from the sheep-cote, from following the sheep, to be ruler over my people, over Israel: 9. And I was with thee whithersoever thou wentest, and have cut off all thine enemies out of thy sight, and have made thee a great name, like unto the name of the great ineyi that are in the cartii. (10. Moreover, I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more ; neither shall the children of wickedness afflict them any more, as before-time, 11. And as since the time that I com-

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manded judges to be over my people Israel, and have caused thee to rest from all thine enemies.) Also the Lord telleth thee, that he will make thee a house. 12. And when thy days be fulfilled, and thou slialt sleep with thy fathers, I will setup thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. 13. He shall build a house for my name, and I will stablish the throne of iiis kingdom for ever. 14. 1 will be his father, and lie shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men : 15. But my mercy shall not depart away from him, as I took ii from Saul, whom I put away before thee. 16. And thine house and thy kingdom shall be established for ever before thee : thy thi'one shall be established for ever. 17. According to all these words, and according to all this vision, so did Nathan speak unto David.

We hai e here a full revelation of God's favour to David, imd the kind intentions of that favour; the notices and assurances of which, God sent him by Nathan the propliet, whom he intrusted to deliver this long messaije to him. The design of it is to take him cff from his purpose of tjuilding the temple, and wis therefore sent, 1. By the same hand that had gi\en him encouragement to do it: lest, if it had been sent by any other, Nathan should have been despised and insulted, and David should have Ijeen perplexed, b"ing encouraged by one prophet, and discouraged I>y another. 2. The same night, that Nathan might not continue long in an error, nor David have his head any further filled with thoughts of that which he must never bring to pass. God might have siid this to David himself immediately, but he chose to send it by Nathan, to sup-Eort the honour of his prophets, and to preserve in •avid a regard to tliem: tl\ougl\ he be tlie head, they must be the eyes by which he must see the visions of tlie Almighty, and the tongue by which he must hear tlie word of God. He that delis ered this long message to Nathan, assisted his memory to retain it, th it he might deliver it fully, (he being resolved to deliver it faithfully,) as he received it of the Lord.

Now in this message we have,

I. David's purpose to build God a house super-s.'ded. God took notice of that pur])ose, for he knows Vv'hat iz in iv.-.r.; unilhc v,>.3 v.cl". i/.^cucJ »viui it, as appears, 1 Kings 8. 18, Thou didst nvell that it was in thine heart; yet he forbade liim to go on with his purpose, v. 5, ** Shalt thou build me a house? No, thou shalt not," as it is explained in the parallel place, 1 Chron. 17. 4. "Thereis other work appointed for thee to do, which must be done first." David is a man of war, and he must enlarge the borders of Israel, by carrying on their conquests. David is a sweet psalmist, and he must prepare psalms for the use of the temple when it is built, and settle the courses of the Levites; but his son's genius will better suit for building the house, and he will have a better treasure to bear the charge of it, and therefore let it be reserved for him to do. As every vian hath received the gift, to let him miniHter.

The building of a temple was to be a work of time, and preparation made for it; but it was a thino-VoL. II.—3 C

that had never been spoken of till now. God tells him, 1. Tnat hitherto he never had had a house built fur him; [y. 6.) a tabernacle had served hitherto, and it might serve a while longer. God values not outward pomp in his service; his presence \v'.is as surely with his people when the ark was in a tent, as when it was in a temple; David was une .sy that the ark was in curtains, (a mean and moveable habitation,) but God never complained of it as any uneasiness to him. He did not dwell, but walk, and yet fainted not, nor was weary. Christ, like the ark, when here on earth, walked in a tent and tabei natle, for lie went about doing good, and dwelt not in any house of his own, till he ascended on high, to the mansions above, in his Father's house, and there he sat down. The church, like the ark, in this world, is ambulatory, dwells in a tent, because its present state is both pastoral and military; its continuing city is to ccme. David, in his Psalms, often calls the tabernacle a temple, (as Ps. 5. 7.—■-27. 4.-29. 9.-65. 4.-138. 2.) because it answered the intention of a temple, though it was made but cf curtains: wise and good men value not the show, while they have the substance. David perhaps had more true de\ otion, and sweeter communion with God, in a house of curtains, than any of his successors in the house of ced ir. 2. That he had never given any orders or directions, or the least intimation, to any of the sce])ties of Israel, that is, to any of the judges, 1 Chron. 17. 6. (for rulers are called sce/itres, Ezek. 19. 14. ihe great Ruler is called so, iNuinb. 24. 17.) concerning the building of the temple, v. 7. That worship only is acceptable, which is instituted; why should David therefore design what God never ordained .'' Let him wait for a warrant, and then let him do it. Better a tent of God's appointing, than a teni/ile of his own inventing.

II. David is reminded of the great things God had done for him, to let him know that he was a favourite of Heaven, though he had not the favour to be employed in this service: as also that God was not indebted to him for his good intentions; but, whatever he did for God's hiinour, God was beforehand with him, v. 8. 9. 1. He had raised him from a very mean and low condition: he took him from the sheep-cote. It is good for those who are come to great preferment, to be often reminded of their small beginnings, that they may always be humble and thankful. 2. He had given him success and victory over his enemies; (f. 9.) " / ivas with thee whithersoever thou wentest, to protect thee when pursued, to prosper thee when pursuing; I have cut off all thine enemies, that stood in the way of thine advancement and settlement." 3. He had crowned him not only with power and dominion in Isr, el, but with honour and reputation among the nations about, I have made thee a great name. He was become famous lur iiis courage, conduct, and great aciiieve-ments, and was more talked of than any of the great men of his day. A great name is what tliey who have, have great reason to be thankful for, and may improve to good purposes; but what they that have not, have no reason to be ambitious of: a good name is more desirable. A man may pass though the world very obscurely, and yet very comfortably.

III. A happy establishment is promised to God's Israel, t'. 10, 11. This comes in in a parenthesis, before the promises made to David himself, to let him understand, that what God designed to do for him, was for Israel's sake, that they might be happy under his administration, and to give him the satisfaction of foreseeing peace upon Israel, when it was pi-omised him that he should see hisihildren's clnldren, Ps. 128. 6. A good king cannot think himself happy unless his kingdom be so. The promises that follow, relate to his family and poiterity,

11. SAMUEL, VII.

thebc, ihcvcf Ji-e, which speak cf the settlement of Israel, iiitend the happiness of his own reign. Two tilings are pruni.sed. 1. A quiet place; i ivill aji-fioint afilacefor my fieofik Israel. It was appointed long ago, yet they were disappointed, but now that appointment should be made good. Canaan should ue clearly their own, without any ejection or molestation. 2. A quiet enjoyment of that place; the children uf ivickediicss, meaning especially the Philistines, wlio had been so lung a plague to them, shall not ujffikt (hern any more: but, as in the time that IcausedJudcfis to be over my fieo/ile Israel, I cause thee to rent from all thine enemies; so v. 11. may l)e read; th it is, " I will continue and complete that resi; the land shall rest from war, as it did under the judges."

IV. Blessings arc entailed upon the family and posteiity of DLiv.d. Da\id liad purposed to build God a house, and, in recjuital, God promises to 6wf/f/ him a house, v. 11. Whatever we do for God, or sincerely design to do, though Providence prevents our doing it, we shall in no wise lose our reward. He had promised to make him a name, v. 9. here he promises to make him a house, which shoiild bear up that name. It would be a great satisfaction to Da\ id, while he lived, to ha\ e the inviolable assurance of a divine promise, that his family should flourish when he is gone. Next to the happiness of our souls, and the church of God, we w(.uid desire the happiness of our seed, that those who come of us, mav be praising God on earth, when we are praising him in heaven.

1. Some of these promises relate to Solomon, his immediate successor, and to the royal line of Judah. (1.) That God would advance him to the throne. Those words, when thy days be fulfilled, and thou ehalt sleep, with thy jathers, intimate tiiat David himself should come to his grave in peace; and then / ivdl set u/i thy seed. This favour was so much the gi-eater, because it was more than (iod had done for Moses, or Joshua, or any of the judges, whom he called to feed his people. David's government was the first that was entailed; for tlie promise made to Christ, of the kingdom, was to reach to his spiritual seed: if children, then heirs. (2.) That he would settle hifii in the throne. I will establish his kingdom, v. 12. 'J'he throne of his kingdom, v. 13. His title shall be clear and uncontested, his interest confirmed, and his administration steady. 3. That he would employ him in that g(-od work of building the temple, which David had only the satisfaction of designing. He shall build a Ii'; use for my name, o. 13. The work shall be done, though David shall not have the doing of it. (4.) That he would take him int) the covenant of adoption; {v. 14, 15.) I will be his Father, and he shall be Jny Son. We need no more to make us and ours happy, than to have Crod to be a Father to us and them: and all those to whom God is a Father, he by his grace makes his sons, by giving them the disposition of children. If he be a careful, tender, bountiful Father to us, we must be obedient, tractable, dutiful children to him. The promise here speaks as unto sons. [].] That his Father would correct him, when there was occasion; for what son is he whom the Father chasteneth not? Afflictions are an article of the covenant, and are not only consistent with, but flow from, God's Fatherly love. " If he commit iniquity," (as it proved he did, 1 Kings 11. 1.) " / will chasten him to bring him to repentance; but it shall be with the rod of men, such a rod as men may wield; I will not /dead against him with the threat ftower of a God," Job 23. 6. Or rather, such ii rod as men may bear. " I will consider his frame, and correct him with all possible tenderness and if ompassion, when there is need, and no more than there is need of; it shall be with the stripes, the

touches," (so the word is,) '^ of the children of men i not a stroke, or wound, but a gentle tcuch. [2.] That yet he would not disinherit him; {v. 15.) My mercy (and that is the inheritance of sons) shall not depart from him. The revolt of the ten tribes from the house of David was their correction for iniquity, but the constant adherence of the other two to that family, which was a competent suppoit of the r'.yal dignity, perpetuated the mercy of Gi d to the seed of David, according to this promise; though that family was cut short, yet it was not cut off, as the house of Saul was. Never any other family swayed the sceptre of Judah, than that of David. This is that co\enant of royalty celebrated Ps. 89. 3, 8c;. as typical of the covenant of redemption and g' ace.

2. Others of them relate to Christ, who is often called David, and the Son of David: that son of David to whom these promises pointed, and in whom they had their full accomplishment. He was of the seed of David, Acts 13. 23. To him God gave the throne of his father David, Luke 1. 32. All power, both in heaven and earth, and authority to execute judgment. He was to build tl^e gospels temple, a house for God's name, Zech. 6. 12, IS, That promise, I will be his Fathtr, and he shall be my Son, is expressly applied to Christ by the apostle, Heb. 1. 5. But the establishing of his h( ust, and his throne, and his kingdorn for ever, {y. 13.) and again, and a third time, {y. 16.) for ever, can be applied to no other than Christ and his kingdom; David's house and kingdom are long since ccme to an end, it is only the Messiah's kingdom that is everlasting, and of the increase of his goverrimenl and peace there shall be no end. The supposition of committing iniquity cannot indeed be applied to the Messiah himself, but it is applicable (and very comfortably) to his spiritual seed; true believers have their infirmities, for which th.ey may expect to be coriected, but they shall not be cast off Every transgression in the covenant will not throw us out of covenant.

Now, (1.) This message Nathan faithfully deli vered to David, v. 17. Though, in forbidding h^m to build the temple, he contradicted his own words, yet he was not backward to do it, when he was better informed c< ncei-iiing the mind of (iod. (2.) These promises God faithfully i)erformed tnDavid, and his seed, in due time. Though David came short ' f making good his purpose to bu'.ld Ciod's Ik use, yet he did not come short of making good his promise to build him a house. Such is the tenor of the covenant we are under; the ugh there rue many failures in our performances, there are ncne in God's.

18. Then went king David in, and ?at before the Lord; and he said, Who am 1, O Lord God ? and what is my house, that thou hast brought me liitherto ? 19. And this was yet a small thing in thy sight, O Lord God ; but thou hast spoken also of thy servant's house for a great while to come. And is this the manner of man, O Lord God? 20. And what can David say n)ore unto thee ? for thou. Lord God, knowest thy servant. 21. For thy word's sake, and according to thine own heart, Imsi thou done all these great things, to make thy servant know them. 22. Wherefore thou art great, O Lord God : for tJiPre is none like thee, neitlicr is (here any God brsidrs thee, according to all that we have hciard with our

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ear?. 23. And what one nation in the earth is hke my people, evrn hke Israel, whom God went to redeem for a people to himself, and to make him a name, and to do for you great things and terrible, for thy land, bejore thy people, which thou redeemedst to thee from Egypt,//o??? the nations and their gods? 24. For thou hast confirmed to thyself thy people Israel, to be a people unto thee for ever: and thou, Lord, art become their God. 25. And now, O Lord God, the word that thou hast spoken concerning thy servant, and concerning his house, establish it forever, and do as thou hast said. 26. And let thy name be magnified for ever, saying. The Lord of hosts is die God over Israel: and let the house of thy servant David be establisherl before thee. 27. For thou, O Lord of hosts, God of Israel, hast revealed to thy servant, saying, I will build thee a house: therefore hath thy servant found in his heart to pray this prayer unto thee. 28. And now, O Lord God, thou art that God, and thy words be true, and thou hast promised iliis goodness unto thy servant: 29. Therefore now let it please thee to bless the house of thy servant, that it may continue ' for ever before thee: for thou, (3 I>ord • God, hast spoken it; and with thy blessing I let the house of thy servant be blessed for ■ ever.

We have here the solemn address David made to God, in answer to the gracious message God had sent him. We are not told what he said to Nathan; no doubt he received him very kindly and respectfully, as his messenger, but his answer to God he took himself, and did not send by Nathan. When ministers deliver God's message to us, it is not to them, but to God, that our hearts must replv; he understands the language of the heart, and to him we may come boldly. David had no sooner recei\ ed the message, than wliile the impressions of it were fresh, he retired to return an answer. Observe,

I. The place he retired to; he went in before the Lord, that is, into the tabernacle where the ark was, which was the token of God's presence; before fhat he presented himself. God's will now is, that men pray e\ ery where; but wherever we pray, we must set ourselves as before the Lord, and set liim l^efore us.

II. The posture he put himself into; he snt before the Lord. 1. It denotes the posture of his body. Kneeling or standing is certainlv the most proper gesture to be used in prayer; but the Jews, from this instance, s ly, " It was allowed to the kings of the house of Da\id to sit in the temple, and to no other." But this will by no means justify the ordinary use of that gesture in pr.iyer, whatever m ly he allowed in a case of necessity. David went in, and took his jilace before the Lord, so it may be read ; but when he prayed, he stood up as the manner was. Or, he iven! in and continued before the Lord; staid some time silently meditating, before he began his praver, and then remained longer than usual in the tabernacle. Or, 2. It may denote the frame of his spirit at this time. He went in and ■composed himself befo-e the Lord; thus we shculd ;

do in all our apprGa::hes to God; 0 Ciod, w/v heari is Jia-ed, my heart is fixed.

III. Tlie prayer itself, which is full of the breath ings of pious and devout affection toward God.

1. He speaks veiy uumblv of himself, ;'nd his own merits. So he bt gins s one astonished. Who am I, 0 Lord (iod, and ivhat is my house? v. 18. God had reminded him of the meanness of his original, {v. 8.) and he subscribed to it; he had low thoughts, (1.) Of liis jtersonal merits, If'ho am I? He was, upon all accfunts, a very c nsiderable and valuable man. His endowments, l)(th of body and mind, were extraordinary. His gifts and gi;.j. s were eminent. He was a man of honour, su co-s, and usefulness, the dailingof his country, and the dread of its enemies; yet he says, when'he comes to speak of himself before Cod, " ]Vho am I? A man not worth taking notice of." (2.) Of the merits of his family. ]lhat is my house? His house wa« of the royal tribe, and descended from the prince of that tribe; he was allied to the best families of the country, and yet, like Gideon, thinks his family poor in Judah, and hin\se!f the least in his fufher'a house, .Tudg. 6. 15. David thus humbled himself, when S ul's daughter was mentioned to hirn for a wife, (1 Sam. 18. 18.) but now with much more reason. Note, It very well becomes the greatest and best of men, even in the midst of the highest advancements, to have low and mean thoughts of themselves. For the greatest of men are worms, the best are sinners, and those that are highest advanced, have nothing but what they have received; '• Who am I, tliat thov hast brout^ht me hitherto; brought me to the kingdom, and to a settlement in it, and ?-est from all mine enemies?" It intimates that he could not have reached this himself by his own management, if God had not brought him to it. All our attainments must be looked upon as God's vouchsafements.

2. He speaks very highlv and honourably of God's favours to him. (1.) In what he had done for him. " Thou hast brought me hitherto, to this great dignity and d'-mini' n. Hitherto thou hast helped me." Though we shru'.d be left at uncertainty concerning fui'ther mercy, we ha\e great reason to be thankfu' for that which has been done for us hitherto. Acts 26. 22. (2.) In what he had yet further promised him. God had done great things for him already, :md yet, as if those had been nothing, he had premised to do much more, v. 19. Note, What God has laid out upon his people is much, but what he has liid up f r them is infinitely more, Ps. 31. 19. The present graces and comforts of the saints are invaluable gifts; and yet, as if these weie too little in' God to bestow upon his children, he has spoken concerning them for a great while to come, even as far as eternity itself reaches. Of this we must own, as Da^id here, [1.] That it is far bevond what we could expect. Is this the manner of men ? That is, First, Can man expect to be so dealt with by his Maker? Is this the laiv of Adam ? Note, Considering what the ciiaracter and condition of men are, it is very surprising and amazing that God should deal with them as he docs. Man is a mean creature, and therefc re under a law of distance; unprofitable to God, and therefore under a law of disesteem and disregard; guilty and obnoxious, and therefore under a law of death and damnation. But how unlike are God's dealings with man to this law of Adam! He is brought near to God, put chased at a high rate; taken into covenant and communion with God; could this ever have been thought of? Secondly, Do men usuallv deal thus one witli another? No, tlie wavof our God is fir above the munnerof men. Though he be high, he has respect to the lowly; and is this the manner of men? Though he is offended by us, he beseeches us to be reconciled,

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waits to be gracious, multiplies Irs pardons; and is •■.his the manner of men' S')me i^ive another sense of this, reading it thus: Jud thin is the Icinv of man, the Lord Jehovah: that is, "This promise of one whose kingdom shall be established for ever, must be understood < f one th.ut is a man, and yet the Lord Jehovah, this must be the law < f such a cue. A Messiah from my loins must be man, biit, reigning for ever, must be God." [2.] That beyond this, there is nothing we can desire. " Jiizd ivhat •an David saij more un'O thee? v. 20. What can I ask, or wish for more? Thou, Lord, knowest thy servant, knowest wliat will m.ike me hajjpy, and what thou hast promsed is enough to do so." The promise of Christ includes all ; if that man, the Lord God, be ours, what can we ask, or think of, more.^ Eph. 3. 20. The promises <f tlie co\enant of grace are framed l)v him that knov.s us, and therefore knows how to adapt them to e\ ery branch of our necessity. He knows us better than we know ourselves'; and therefore let us be satisfied with the provision he has made for us; wliat can we say more for ourselves in our pr.:yers, than*he has said for us in his pron-.iscs.^

3. He ascribes all to tlie free grace of God; {v. 21.) both the great things he had done f. r him, and the great things he had made known to him. All was, (1.) For his word's s;ike, that is, for the sake of Christ the eternal Word; it is all owing to his merit. Or, "That thou mayest magnify thy word of promise above all thv name, in making it the stay and store-house of thy people." (2.) A. cording to thy own heart, thy gracious c unsels and designs, ex mero motu — of thy ovjn good j-ilcaHure; Even so. Father, because it seemed good in thine eyes. All that God does for his people in his j)rovidenees, and secures to them in his promises, is for his pleasure, and for his praise; the pleasure o{ his will, and the praise of his word.

4. H'' adores the greatness and glory cf God; {v. 22.) Thou art great, O Lord God, for there is none like thee. God's gracious condescension to him, and the honour he had put upon him, did not at all abate his awful veneration for the Divine Majesty; for the nearer any are brought to God, the more they see of his glory; and the dearer we are in his eyes, the greater he should be in ours. And this we acknow-I'-dge concerning God, that there is no Being like nim, nor any God beside him; and tliat what we have seen with our eyes of his power and goodness, is according to all we' have heard with our ears, and the one half not told us.

5. He expresses a great esteem for the Israel of God, V. 23, 24. As there were none among the gods to be compared with Jehovali, so none among the nations to be compared with Isi'ael; considering, (1.) The works he had done for them. He went to redeem them, applied himself to it as a great work, went aljouL il v»iLli .■.vjlcumily, -Ct'o/.i-;; hui.ccu, dii iverunt — The gods went. As if there were the same consultation and concurrence of all the persons in the blessed Trinity, about the work of ledemp-tion, that there was about the work of creation, when God said. Let us make man. Whom they that were sent of dad, nverit to redeem; so the Chal-dee, meaning, 1 suppose, Moses ind Aaron. The redemption of Israel, as described licre, was typical of our redemption by Christ, in that, [1.] They were redeemed from the nations and their gods; so are we from all iniquity, and all conformity to this present world; Christ came to save his ])eople from their sins. [2.] They were redeemed to be a people unto God, purified and approiM-iuted to himself, that he might niakc himself a great name, and do for them great tilings; the honour of (iod, and the eternal happiness (if the saints, are tlie two things aimed at Jn thei'- redemption. (2.) The covenant

he had made with them, v. 24. It was, [1.] Mu tual; " They to be a people to thee, and thou to be a God to them; all their interests consecrated to thee, and all thine attributes engaged for them." [2.] Immutable; " Thou hast c<^nfirmed them." He that makes the covenant, makes it sure, and will make it good.

6. He concludes with hwmble petitions to God. (1.) He grounds his petitions upon the message which God had sent him; {\<. 27.) Thou hast revealed this to thy sei-vant; that is, " Thou hast of thine own good will gi\ en me the promise, that thou wilt build me a house, else I could never have found in my heart to pray sucli a prayer as this; I durst not have asked such great things, if I had not been directed and encouraged by thy promise to ask them: they are indeed too great for me to beg, but not too great for thee to give. Thy servant haj found in his heart to pray this prayer;" so it is in the original, and the Septuagint. Many, when they go to pray, have their hearts to seek, but David s heart was found, that is, it was fixed; g:ithered in from its wanderings, and entirely engaged to the duty, and employed in it. That prayer which is found in the tongue only, w'll not plc.se God; it must be found hi the heart; that must be lifted up and poured out before God. My son, give God thy heart. (2.) He builds h s faith, and h<"];es to speed, upon the ndelity of God's prMivse, v. 28. 7'hou art that God; thon art he, even that God; the Lo7-d of hosts, and God of Israel; or, That God whose words are true, (iod wh< m me ma} depend upon; and that thou hast promised thi.<< g'.odness unto thy seri'ant, which I am therefore bold to pray for. (3.) Thence he fetches the matter of his prayer, and refers himself to that, as the guide of his prayers.

[1.] He prays for the performance 'f his promise; {v. 25.) "Let the word be made good to me, 072 which thou hast caused me to hope, (Ps. 119. 49.) and do as thou hast said; I desire no more, and I expect no less; so full is the promise, and so firm." Thus we must turn God's promises into prayers, and then they shall be turned into performances; for, with God, saying and drtng are ik t two things, as they often are with men; God will do as he hath said.

[2.] He prays for the glorifying of God's name* (v. 26.) Let thy name he magnified f.r ever; tin? ought to be the summary and centre of all onr prayers, the Alpha and the Omega of them; begin with Hallowed be thy name, and end with T/rve is the glorv for ever. " Wiiether I be m gnified or no, let thy name be magnified.'" And he re kons that nothing magnifies G' d's name n^orc th n this, to s ly, with su-t:iblc affeoti'ns. The Lord of hosts is the God over Israel. This bespeaks the God of Israel gloriously great, that he is the Lord of hosts; <uiu lli'.s'.jcs[jt.iks Lii^ Lord of 1.06's gh'iitUb'y good, that he is God over Israel; in both, let his name be magnified for ever: let all the creatures, and all the churches, give hitn the glory 'f these tw'\ David desired the pertViTnancc of God's promise for tlie hnnour, not of his own name but of God's. Thus the Son of David praved. Father, glorify thv name; (John 12, 28.—17. 1.) Glorify thy Son, that thv S^.n man also glorify thee.

[3.] He prays for his house, for to th;;t the promise has special reference: First, Thni- it miglit be hapi^y; {v. 29.) Let it fitease thee ti bless the house of thi/ servant; and ai';iin, wi.'h thy /drssing, let the house 6f tht. sf-i'ant be truly and'eternally blessed. Thos- whom thou blessest are blessed indeed. The care of good men is very much concerninc; their families; and the best eiitail on their families is that of the blessing of God. . The repetition of this request is not a vain rc]-;etition, but expressive of the

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value he had of the divine blessing, and his earnest desire of it, iS all in all to the happiness uf iiis family. t'.tcondly, That the happiness of it might remain. Let it be established before thee, v. 26. Let it continue for ex<er before thee, v. 29. He prays, 1. Tiiat the entail of the crown might not be cut off, but remain in his family; that n(.ne of his might ever f rfeit it, but tli.t ti\ey might walk before God, itnd that would be tiieir establishment. 2. That his kingdom might ha\ e its perfection and perpetuity in the kingdom of the Messiah. When Christ for ever sat down on the right h.md of (iod, (Heb. 10. 12.) and receixed all possible assurance that his seed and throne shall be as the days of heaven, this prayer of Da\ id the son of Jesse for his seed was abundantly answered, that it might continue before God for ever. See Ps. 72. 17. The perpetuity of the Messiah's kingdom is the desire av.d faith of all good people.

CHAP. VIII.

David having: sought first the kingdom of God and the righteousness thereof, settling the ark as soon as he uns himself well settled, we are here told how all things were added to him. Here is an account, I. Of his conquests. He triumphed, 1. Over the Philistines, v. I. 2. Over the Moabites, v. 2. 3. Over the kintr of Zobah, v. 3, 4. 4. Over the Syrians, v. 5 .. 8, 13. 5. Over the Edomites, V. 14. II. Of the presents that were broup:ht hirn, and the wealth he g-ot from the nations he subdued, which he dedicated to God, v. 9. . 12. III. Of his court; the administration of his government, (v. 15.) and his chief officers, V. 16. . 18. This gives us a general idea of the prosperity of David's reign.

I. ,4 N D after this it came to pass, that

j^jBl David smote the Philistines, and subdued them: and "David took Metheg-amniah out of the hand of the PhiUstines. 2. And he smote Moab, and measured them with a line, casting them down to the ground; even with two lines measured he to put to death, and with one full line to keep alive: and so the Moabites became David's servants, (md brought gifts. 3. David smote also Hadadezer, the son of Rehob, king of Zobah, as he went to recover his border at the river Euphrates. 4. And David took from him a thousand chariots, and seven hundred horsemen, and tvvent}' thousand footmen: and David houghed all the chariot horses, but reserved of them for a hundred chariots. 5. And when the Syrians of Damascus came to succour Hadadezer king of Zobah, David slew of the Syrians two and twenty thousand men. 6. Then David put garrisons in Syria of Damascus: and tlie Syrians became servants to David, tfid brought gifts. And the Lord preserved David whithersoever he went. 7. And David took the shields of gold that were on rhe servants of Hadadezer, and brought ihem to Jerusalem. 8. And from Betah, and from Berothai, cities of Hadadezer, king David took exceeding much brass.

Ood had given David rest from all his enemies that opposed him and made head against him; and I'.e, having made a good use of that rest, has now commission given him to make war upon them, and

to i!ct offensively for the avenging of Israel's quarrels and the recovery of their rights, for as yet they were not in full possession of that country, which by the promise of God they were entitled to.

L He quite subdued the Philistines, v. 1. They had attacked him when they thought him weak, {c/i. 5. 17.) and went by the worse then; but when he found himself sirong, he attacked them, and made himself master of their country. They had long been vexatious and oppressive to Israel; Saul got no ground against them, but David completed Israel's deliverance, which Samson had begun long before, Judg. 13. 5. Metheg-ammah was Gat/i, (the chief and royal city of the Philistines,) and the towns belonging to it, among which there was a constant garrison kept by the Philistines on the hill Ammah, (c/;. 2. 24.) which was Metheg, a bridlt (so it signifies) cr curb upon the people of Israel, this Da\ id took out of their hand, and used it as a curb upon them. Thus when the strong man is disarmed, the armour wherein he trusted, is taken from him, and used against him, Luke 11. 22. And after the long and fi-equent struggles which the saints have had with the powers of darkness, like Israel with the Philistines, the Son of David shall tread them all under their feet, and make the ^ain'f more than covcuc rors.

II. He smote the Moabites, and made them tributaries to Israel, v. 2. He divided the country into three parts; two of which he destroyed, casting down the strong holds, tmd putting all to the sword; the third part he spared, to till the ground, and be servants to Israel. Dr. Lightfoot says, he laid

J them on the ground, and measured them witn k cord, who should be slain, and who should live, and this is called meting out the valley of Succoth, Ps. 60. 6. The Jews say, he used this se\'crity witli the Moabites, because that they had sla'.n his parents, and brethren, whom he put under the protection of the king cf Moab during his exile, 1 Sam. 22. 3, 4. He did it in justice, because they had been, and in policy, because, if left in their sti cncth, they still would have been, dangerous enemies to the Israel of God. But obsev\ e, though it was necessary that two-thirds should be cut ofT, yet the line that was to keep alive, thouuh it was but one, is ordered to be a full line. Be sure to give that length enough; let the line of mercy be stretched to the utmost, in favorem vitse — so as to favour life: acts of indemnity must be construed so as to enlaige the favour. Now Balaam's pniphecy was fulfilled, A scefttre shall arise out of Israel, and shall smite the corners of Moab, to the" utmost of which the fatal line extended, Numb. 24. 17. The Moabites continued tributaries to Israel till after the death of Ahab, (2 Kings 3. 4, 5.) then they rebelled and were ne^■er reduced.

III. He sn^.ote the Syrians, or Aramites: of them there were two distinct kingdoms, f.s we find them spoken i^f in the title of the 6Cth Psalm, Jram JSTaharaim, Syria of the rivers, whose head city was Damascus, (f^med for its rivers, 2 Kings, 5. 12.) and ylrain Zobah, which joined to it, but extended to Euphrates. These were the two northern crowns. 1. David began with the Syrians of Zobah, V. 3, 4. As he went to settle his border at the river Euphrates, (for so far the land conveyed by the divine grant to Abraham and his seed did extend, Gen. 15. 18.) the king of Zobah opposed him, being himself possessed of those countries which belonged to Israel; but David routed his forces, and took his chariots and horsem,en. Th» horsemen are here said to be seven hundred, bu' 1 Cliron. 18. 4. seven thousand. If they divided their horse bv ten in a company, as it is pi-rbable thev did, the captain-s and comnanies were 700, but the horsemen were 7000. David hcughed the

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lioises, cut the sine . s of their hams, and so lamed them, and made them unserviceable, at least ni war, (iod having forbidden them to innltilily humes, Deut. 17. 16. David reserved only one hund'ed chariots out of one thousand for his own use; for lie placed his strength, not in chariots or horses, but in the living God, (Ps 20. 7.) and wrote it from his own observation, that a home is a vain tlii?ig for safety, Ps. 33. 16, 17. 2. The Syrians of Damascus coming in to the relief of the king of Zobah, fell with hini: 22,000 were slain in the field; {v. 5.) so that it was easy for David to make himself master rf the country, and garrison it for himself, x'. 6. The enemies of God's church, that think to secure themselves, will prove, in the end, to ruin themselves, by their confederacies with each other. Associate yourselves, and ye shall be broken in pieces, Isa. 8. 9.

In all these wars, (1.) David was protected. The Lord fireserved him whithersoever he went. It seems, he went in person, and, in the cause of God and Israel, jeoparded his own life in the high places of the field; but God covered his head in the day of battle, which he often speaks of, in his Psalm, to the glory of God. (2.) He was enriched. He took the shields of gold which tlie servants of Hadadezer had in their custody, {v. 7.) and much brass from several cities of Syria, {v. 8.) which he was entitled to not only jure belli — by the uncontrollable right of the longest sword, (" Get it, and take it,") but by commission from hea'. en, and the ancient entail 01 these countries on the seed of Abr.iham.

9. When Toi king of Haniatli heard tliat David had smitten all the host of Hadadezer, 10. Then Toi sent Jora\n his son unto king David, to salute him, and to bless him, because he had fought against Hadadezer, and smitten him, (for Hadadezer had wars with Toi:) and Jornni brought with him vessels of silver, and vessels of gold, and vessels of brass; 11. Which also king David did dedicate unto the Lord, with the silver and gold that he had dedicated of all nations which he subdued; 12. Of Syria, and of Moab, and of the children of Amnion, and of the Philislines, and of Amalek, and of the spoil of Hadadezei-, son of Rehob, king of Zobah. 1.3. And David gat liim a name when he returned from smiting of the Syrians in the valley of Salt, being eighteen thousand men. 14. And he put garrisons in Fidom; throughout all Edom put he garrisons: and all they of Edom became David's servants. And the Lord preserved David whithersoever he went.

Here is,

1. The court made to Daxid by the king of Ha-math, who, it seems, was at tlrs time at war with the king of Zobah. He, hearing of David's success against his enemy, sent his own son ambassador to him, {v. 9, 10.) to congratulate him on his victory, to return him thanks for the f ivour he had done him, in ))!-eaking the power of one he was in fear of, and to beg his friendsliip; thus he not only sc( ured but strengthened himself. And David h-st nothing In-taking this little ])rinre under nis protection, any more than the old Unmans did by the like jiolicy; f-rtheweaHli lie Iv.d fi-^m t';e cmntr'es lie conquered b> way of spoil, he luid trom this by way of

11 present or gratuity: Vessels of silver and gold. Bet-j ter get by cnniposition than by compulsion. I 2. The ofteruig David made to God of the spoils I of t'.ie nations, and all the rich things that were !| brought him. He dedicated all to the Lord, v. 11, 12. Thin crowned all his victories, and made them far to outshine Alexander's, or Caesar's; that thev sought their own glory, but he aimed at the glory of God. All the precious things he was master of, were dedicated things; that is, they were designed for the building of the temple; and a good omen it was of kindness to the Gentiles in the fulness of time, and of the making of God's house a house of prayer for all people, tliat the temple was built of the sjjoils and presents of Cientile nations In allusion to which, we find the kings of the earth bringing their glory and honour into the new Jerusalem, Rev. 21. 24. 'Jheir gods of gold David burnt, {ch. 5. 21.) but their vessels of gold he dedicated; thus, in the conquest of a soul, by the grace of the Son of David, what stands in opposition to God must be destroyed, every lust mortified and c^-uci-fied, l)ut what may glorify him must be dedicated, and the property of it altered: even the merchandise and the hire must be holiness to the Lord, (Isa. 23. 18.) the g'in consecrated to the Lord of the whole earth, (Mic. 4. 13.) and then it is truly our own, and th .t uust comfortably.

3. The reputatirn he got, in a particular manner, I)y his victory over the Syrians, and their allies the Edomites, who acted in conjunction with them; as appeirs by comparing the title of the 60th Psalm, which was penned on this occasion, with v. 13, he gat him a name, for all that conduet and courage which are the praise of a great and distinguished general. Something extraordinary, it is likely, there was in that action, which turned very much to his honour, yet he is careful to transfer the honour to God, as appears by the psalm he penned on this occasion, v. 12. It is through God, that we do valiantly.

4. His success against the Edomites; they all became David's servants, t'. 14. Now, and not till now, Isaac's blessing was accomplished, by which Jacob was made Esau's lord; (Gen. 27. 37..40.) and the Edomites continued long tributaries to the kings of Judah, as the Moabites were to the kings of Israel, till, in Joram's time, they revolted, (2 Chron. 21. 8.) as Isaac had theie foretold that Esau should, in process of time, break the yoke from off his neck. Thus David, l)y his conquests, (1.) Secured peace to his son, that he might have time to build the temple. And (2.) Pn-cured wealth for his son, that he might have wlicrewith to build it. God employs his servants varieusly; some in one employment, others in anothcf; s' me in the spiritual battles, others in the sjnritual buildings; and one prepares work foi- the other, that God may have the glory of all. All Da' id's victories were tvpical of the success (jf the gi spel against the kingdom of Satan, in which the Son of David rode forth, conquering and to conquer, ;md he shall reign, till he has brought down all ojiposing rule, principality, and power: and he has, , s David had, {v. 2.) a line to kill, and a line to s-tve; fer the same gospel is to some a s;u'im' of life unto life, to others a savour of death unto death.

15. And David reigned over all Israel: and David executed judgment aiul justice unto all his people. 16. And .Toabtlie son of Zcruiah tras over the host; and Jehoshaphat the son of Ahilud 7/Y/.f recorder; 17. And Zadok the son of Ahitub, and Ahimelech the son of .^biathar, «"er<' the priests; and

11. SAMUEL, IX.

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Seraiah was the scribe; 18. And Benaiah the son of Jehoiada ivas over both the Cher-ethites and the Pelethites; and David's sons were chief rulers.

David \T'\s not so enga^eq a. nis wars t^broad, as to neglect the administration ot the government at home.

1. Hit care extended itself to all parts of his dominion. He reig?itd overall Israel; {v. 15.) not only he had a right to reign o\er all the tribes, but he did so; they were all safe under his protection, and shared in the fruits of his good government.

2. He did justice with an unbiassed unshaken hand; he executed judgment unto all his fieofile; neither did wrong, nor denied or delayed right to any. It bespeaks, (1.) His industry, and close application to business; also his easiness of acr.e.-ss, and readiness to admit all addi'esses and appeals made to him. All his people, even the meanest, and those too of the meanest tribes, were welcome to his council-board. (2.) His impartiality and the equity of his proceedings, in administering justice; he never perverted justice for favour or affection, nor had respect of persons, in judgment. Herein he was a type of Christ, who was faithful and ti'ue, and who doth in righteousness both judge and make war, Rev. 19. 11. See Ps. 72. I, 2.

3. He kept good order, and good officers, in his court. D.ivid being the first king that had an established go\ernnient, (for Saul's reign was short and unsettled,) he had the modelling of the admin-istr ition: in Saul's time, we read of no other great officer th m Abner, that was captain of the host; but David instituted more officers. Here are, (1.) Two military officers; Joab that was general of the forces in the field, and Benaiah that was over the Chere-thites and Pelethites, who were either the city train-bands, archers and slingers, so the Chaldee, or rather the life-guard, or standing force, that attended the king's person; the pretorian band, the militia. They were ready to do service at home, to assist in the administering of justice, and to preserve the public peace: we find them emploved in proclaiming Solomon, 1 Kings 1. 38. (2.) Two eccle-fnastical officers: Zadok and Ahimelech were priests, that is, they were most employed in the priests' work under Abiathar, the high priest. (3.) Two civil officers; one that was recorder, or remem-bran^er, to put the king in mind of business in its season; he was prime minister of state, yet not intrusted with the cust^idy of the king's conscience, as they say of our lord chancellor, but only of the king's memory; let the king be put in mind of business, and he would do it himself Another that was scribe, or secretary of state, that drew up public orders and des]) itches, and recorded judgments gi\en. Lastly, David's sons, as they grew up to be fit for business, were made chief inalers; they had places of honour and trust assigned them, either in the household, or in the camp, or in the courts of justice, according as their genius led them. Thev were chief about the king; (so it is explained, 1 Chron. 18. 17.) employed near him, that they might be under his eye. Our Lord Jesus has appointed officers in his kingdom, for his honour and the good of the community; when he ascended on high, he gave these gifts, (Eph. 4. 8. 11.) to every man h\h,- ivork, Mark 13. 34. David made his sons chief rulers; but all believers, Christ's spiritual seed, are better preferred, for they are made to our God kings and priests. Rev. 1. 6.

CHAP. IX.

rh- 1 nly thins rocnrded in this chapter, is, the kindness L>iui(^, showed to Jonathan's seed for his sake. I. The

kind inquiry he made after the remains of the house of Sau', and his discovery of Mephiboshelh, t. 1.. 4. \l The kind recL'ijtion he gave to Mephiboshelh, when hu was brouo;ht to him. v. 5.. 8. III. The kind provision he made for him and his, v. 9 . . 13.

I. A ND David said, Is there yet any that XJl is left of the house of Saul, that I may show him kindness for Jonathan's sake ? 2. And there was of the house of Saul a servant ivhose name icas Ziba : and vvhen they had called him unto David, the king said unto h\n\ Art thou Ziba? And he said. Thy servant is he. 3. And the king said, Is there not yet any of the house of Saul, that 1 may show the kindness of God unto him I And Ziba said unto the king, Jonathan hath yet a son, vhich is lame on his feet. 4. And the king said unto him. Where is he ? And Ziba said unto the king. Behold, he is in the house of iMachir the son of Anmiiel, in Lo-debar. 5. Then king David sent, and fetched him out of the house of Machir the son of Am-miel, from L.o-debar. G. Now when Me-phibosheth, the son of Jonathan, the son of Saul, was come unto David, he fell on his face, and did reverence. And David said, Mepliibosheth ! And he answered, Behold tliy servant. 7. And David said unto him, Fear not: for I will surely show thoe kindness for Jonathan thy father's sake, and will restore thee all the land of Saul thy father; and thou shalt eat bread at mv table continually. 8. And he bowed himself, and said, What/s thy servant, that thou sliouldest look upon such a dead dog as I am?

Here is,

T. David's inquiry after the remains of the ruined house of Saul, v. 1. This was a great while aftei his accession to the throne, for it should seerti that Mephibosheth, who was but five years old when Saul died, had now a son born, v. 12. David had too long forgotten his obligations to Jonathan, but now, at length, they are brought to his mind. It is good sometimes to bc'hink ourselves, whether there be any ])romises oi- engagements that we have ne-g'ectcd to make good; better do it late than ne> er. The compendium which Paul gives us of the life cf Da^ id, is this, (Arts 13. 36.) that he sei'ved his generation according to the will of God, that is, he was a man that made it his business to do good; witness this instance, where we may observe,

1. That he sought an opportunity to do good. He might perhaps ha^ e satisfied his conscience with the performance of his promise to Jonath n, if he had been only ready, upon request or application made to him by any of his seed, to help and succour them. But he does niore, he inquires of those about him first, {v. 1.) and when he met with a person that was likely to inform him, asked him particularly, "Is there nnii vt left of the house of Saul, that 1 may show hi?n kir.dneps'/ x'. 3. Is there any, not onlv to whom I may do jvistice, (Numb. 5. 8.) but to wh'^m I may show kmdness .?" Note, Good men should seek oup^.rhinitics rf doing good. The lihprcl devispth liberal things, Isa. 32. 8. For the most proper objects cf our kindness and oharity are

II. SAM[JEL, IX.

such as wi,l not he frequently met with without inquiry. Tlie nicsc necessitous are the least clamorous.

2. Those he inquired utter, were tlie remains of the house of S lul, to whom he would show kindness for Jon;ith m's sake; Is there any left of tlie house of Saul? Sau; had a \ery numerous family, (1 Chron, 8. 33.) en<.iij:-1 to replen sh a country, and yet so empt.ed, that none of it appeared; but it was come to this inquiry, /v there any left ? See how the providence of God can empty full families; see how the sin of man will do it! Saul's was a bloodv house, no marvel it was thus reduced, ch. 21. 1. But though (xod visited the iniquity of the fatlier upon the children, David would not. " Is tliere ctny left that I can show kindness to, not for Saul's own sake, but for Jonathan's .>*"

(1.) Saul was David's sworn enemy, and yet he would show kindness to his house with all his heart, and was forward to do it. He does not say, "Is there any left of the Infuse of Said, that I may find some way to take them off, and prevent them giving disturbance to me or my successor." It was against Abimelecii's mind, that any one was left of the house of Gideon, (Judg. 9. 5.) and against Athaliah's mind, that any one was left of the seed royal; (2 Chrcn. 22. 10, 11.) those were usurped governments. Da\id's needed no such vile supports; he was desirous to show kindness to the house of Saul, not only because he trusted in God and feared not wliat tliey could do unto him, but because lie was of a ch iritable disposition, and forgave what they had done to him. Note, We must evidence the sincerity of our forgiving those that have been any way unjust or injurious to us, by being ready, ; s we have opport\inity, to show liindness both to them and their's. W'e must not only not avenge oursel.cs upon them, hut we must love them, and do them i^ood, (Matth. 5. 44.) and not be backward to do any ofiicc of lose and good-will to those that have done us many an injury, (1 Pet. 3. 9.) but contrariwise, blessing: This is the way to o. er-coa^e evil, and to find mercy f ^r ourseh es and ours, when we or they need it.

(2.) Jonathan was Da\id's sivorn friend, and tliereforc he would show kmdness to his house. This teaches us, [1.] To be mindful of our covenant. The kindness we have promised, we must conscientiously perform, thougli it should not be claimed. God is faithful t > us, let us not be unfaithful to one another. [2.] To be mindful of our friendships, our old friendsh ps. Note, Kindness to our friends, even t:) them and theirs, is one of the laws of our holy religion. He that has friends, must "ihow himself friendh), Prov. 18. 24. If Providence has I'aised us, and our friends and their families are brought low, yet we must not forget foi-mer acquaintance, bat rather look upon that as giving us so much the fiirer o])portunitv of being kind to them.; then our friends h !\e most need of us, and we are in the best capacity to help them. Though thcve be not a solemn league of friendship tying us to this constancy of lo\ e. vet there is a sacred law of friendship no less obliging, that to him that is in misery, pity slioidd be showed by his friend; (Job 6. 14.) A brother is born for adversity. Friendship obliges us to take cognizance of the families and surviving relations of those we have loved, who, when they left us, left behind them fheir bodies, their names, and their jx^stcrity, to be kind to.

3. The kindness he promised to show them, he calls the kindness of God; not only great kindness, hut, (1.) Kindness, in pursuance of the covenant that was between him and Jonathan, to which (iod WIS a witness. See 1 Sam. 20. 42. (2.) Kindness, after God's example; for we must be mercifijl as he

is. 1. He spares those whom he has advantage against, and so must we. Jonathan's request to David was, (1 Sam. 20. 14.) '^ ^Jiotv me the kindness of the l^ord, that I die not, and the same to my seed." The kindness of God is some gt eater instance of kindness than one c?.n ordinarily expect from men. (3.) It is kindness done after a godly sort, and with an eye to God, and his honour and fa\our.

II. Information given him concerning Mei)hibo-sheth, the son of Jonathan. Ziba was an. old i et dner to Saul's family, and knew the state of it; he is sent for and examined, and acquaints the king that Jonathan's son was living, but lame, v. 3. How he came to be so, we read before, {ch. 4. 4.) and that he lived obscure, probably, among his mother's relations in Lo-debar, in Gilead, on the other side Jordan, where he wa.sfo7'gotten as a dead man out of mind, but bore it the more easily, because he could remember little of the honour he fell from.

III. The bringing of him to court. The king sent (Ziba, it is likely) to bring him up to Jerusalem with all convenient speed, v. 5. Thus he eased Machir of his trouble, and, perhaps, recompensed him for what he had laid out on Mephibosheth's account. This Machir appears to have been a very generous free-hearted man, and to have entertained Mephi-bosheth, not out of any disaflFection to David, ( r hi.s government, but in compassion to the reduced son of a prince, for afterward we find hiin kind to David himself, when he fled from Absalom; he is named {ch. 17. 27.) among those that furnished t'.e king with what he wanted at Mahanaim; though when David sent for Mephibosheth from him, he little thought that the time would come, when he himself v/ould gladly be beholden to him: and perhaps Machir was then the more ready tt) help David, in recompense for his kindness to Mephibosheth; therefore we should be forward to give, because we know not but we ourselves may sometime be in want; (Eccl. 11. 2.) Jlnd he that watereth, shall be watered ali^o himself. Prov. 11. 25.

Now, 1. Mephibosheth presents himself to Divd with all the respect that was owing to his character. Lame as he was, he fell on his face, and did r'evc rence, v. 6. David had thus made his honours to Mephibosheth's father, Jonathan, when he was next to the throne; (1 Sam. 20, 41.) he bowed himself to him three times; and now Mephibosheth, in like manner, addresses him, when affairs are so crm-pletely reversed. Those wlio, when they are in inferior relations, show respect, when they come to be advanced, shall have respect shi wn them.

2. David received him with all the kindness th;-t could be. (1.) He spoke to him as one surprised, but pleased to see him. "Mepliibosheth ! Why, is there such a man living ?" He remembered his name, for it is probable that he was born abc ut the time of the intimacy between him and Jrnathan. (2.) He bade him not be afraid. Fear not, v. 7. It is probable that the sight of David put him into some confusion: to free him from which, he assures him that he sent for him, not out of any jealousy he had of him, or with any bad design upon him, but to show him kindness. Great men should not take a pleasure in the timorous approaches of their inferiors, (for the great (iod does not,) but should encourage them. (3.) He gives him, bv grant fr? m the crown, all the land of ^aul his fathrr, that is, his paternal estate, which was forfeited by IsVi-bo sheth's rebellion, and added to his own revenue. This was a re d favour, and m're than giving him a kind word. True friendship will be geneious. (4.) Though he had thus niven him a good estate, sufficient to maintain him, yet, for Jonatlian's sake, (whom ])erhai)s he saw some res"- '^' n e of in Mephibosheth's face,) he will take him to be a

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coiistant guest at his own tabic, where he will not only be comfortably fed, but have company and attendance suitable to his birth and quality. Though Mephiboshetli was lame and unsightly, and does not appear to ha\ e any great fitness tor business, yet, for iiis good father's sake, David will take him to be one of h.s family.

3. Mephib-sheLh accepts this kindness with great humility and self-abasement. He was none of those th it take every f.i\ our as a debt, and think every thing tco Ltt.e that their friends do for them; but, en the contrary, speaks as one amazed at the grants David made hnii; '{v. 8.) IV/iat is thy servant, that thou shuuident look u/ion such a dead dog as I urn ? How does he viUfy himself ! Though the son of a prince, and the grandson of a king, yet, his family being under guilt and wratli, and himself poor and lame, he calls himself a dead dog before David. Note, It is good to has e the heart humble under htimbling providences: if, when Di\ ine Providence brings our condition down, di\ ine grace brings our spirits down with it, we shall be easy. And those who thus humble themselves, shall be exalted. How does he magnify David's kindness! It had been easy to lessen it, if he had been so disposed. Had Da\id restoied him his father's estate, it was but giving' him his own. Did he take him to his table ? That was policy, that he might have an eye upon him. But Mephibosheth thinks all kind, that David said and did, and himself less than the least of his favours. See 1 Sam. 18. 18.

9. Then the king called to Ziba, Saul's servant, and said unto him, I have given unto thy master's son all that pertained to Saul, and to all his house. 10. Thou therefore, and thy sons, and thy servants, shall till the land for him, and thou shalt bring in ihe fruits, that thy master's son may have food to eat: but Mephibosheth, thy master's son, shall eat bread always at my table. Now Ziba had fifteen sons, and twenty servants. 11. Then said Ziba unto the king. According to all that my lord the king hath commanded his servant, so shall thy servant do. As for Mephibosheth, said the king, he shall eat at my table, as one of the king's sons. 12, And Mephibosheth had a young son, whose name vas Micah. And all that dwelt in the house of Ziba tve^e servants unto Mephibosheth. 13. So Mephibosheth dwelt in Jerusalem : for he did eat continually at the king's table; and was lame on both his feet.

The matter is here settled concerning Mephibosheth.

1. This grant of his father's estate is confirmed to him, and Ziba called to be a witness to it; (x-. 9.) and, it should seem, Saul had a very good estate, f)r his father was a mighty man of substance; (1 Sam. 9. 1.) and he had fields and vineyards to bestow, 1 Sam. 22. 7. Be it ever so much, Mephibosheth is now master of it all.

2. The management of the estate is committed to Ziba, who knew what it was, and how to make the most of it, wliom h iving been his father's servant, he might confide in, and who, having a numerous family of sons and servants, had hands sufficient to be employed about it, T. 10. Thus Mephibosheth is made very easv, having a good estate without

Vol. II.—3 D

care, and is in a fair way of being veiy rich; having much coming in, and little occasion to spend, him' self being kept at David's table. Yet he nmst have food to eat beside his own bread, provisions for his son and servants, and Ziba's sons and servants would come in for their share of his revenue; for which i-eason, perhaps, their number is here mentioned, Jif teen S072S and twenty seTuants, who would require nearly all there was; for as goods are increased, they are increased that eat them, and what good has the owner thereof, save the beholding of them with his eyes y Eccl. 5. 11. JU that dwelt in the house of Ziba, were servants of Me/ihibosheth; {v. 12.) that is, they all lived upon him, and made a prey of his estate, under pretence of waiting on him, and doing him service. The Jews have a saying, "He that multiplies servants, multiplies thieves." Ziba is now pleased, for lie loves wealth, and will have iil)undance: As the king has commanded, so shall thy sei'vant do; (t.'. 11.) let me .alone with the estate: swd. as for Mephibosheth," (they seem to be Ziba's words,) "if the king please, he need not trouble tjUe court, he shall eat at my table, and be as well treated as one of the king's sons." But David will have him to his own table, and Mephibosheth is as %^ell pleased with his post, as Ziba with his; how unfaithful Ziba was to him, we shall find afterward, ch. 16. 3.

Now because David was a type of Christ, his Lord and Son, his Root and Offspring, let his kindness to Mcjjhibosheth serve to illustrate the kindness and love of God our Saviour toward fallen man, which yet he was under no obligation to, as David was to Jonatlian. Man was con\ictcd of rebellion against God, and, like Smi's house, under a sentence of rejection from hin>, was not only brought low and impo\erished, but l;.me and impotent, made so by the fall: the son of Ciod inquires after this degenerate race, that inquired not after him; comes to seek and sa\e them. To tlu se of them that humble themselves bcfrre him, and commit themselves to ]vm, he restores the forfeited inheritance, he entitles them to a better paradise than that which Adam lost, and takes them into communion with himself, sets them with his cluldrcn at his table, and feasts tliem with the dainties of heaven. Lord, what is man, that thou shouldest thus magnify him!

CHAP. X.

This chapter frives us an account of a war David had wilh the Ammonites, and the Syrians their allies, with the occasion and success of it. 1. David sends a friendly embassy to Hanun king of the Ammonites, v 1, 2. II. He, upon a hase surmise that it v.as ill-intended, abused David's ambassadors, v. 3, 4. Ill, David resenting- it, (v. 5.) the Ammonites prepared for war against him, v. 6. IV.,jDavid carries the war into their own country, sends Joab and Abishai against them, who address themselves to the battle "ith a great deal of conduct and bravery, V. 7 .. 12. V. The Ammonites, ard tWe Syrians their allies, were totally routed, v. 13, 14. VI. The forces of the Syrians, which rallied again, were a second time defeated, v. 15. . 19. Thus did David advance his own reputation for gratitude, in returning kindnesses; and justice, in repaying injuries.

1 . 4 ND it came to pass after this, that the J\. king of the children of Amnion died, and Hanun his son reigned in his stead. 2. Then said David, I \\\\\ show kindness unto Hanun the son of Nahash, as his lather showed kindness unto me. And David sent to comfort him, by the hand of his servants, for his father. And David's servants rame into the land of the children of Ammon. 3. And the princes of the children of Ammon

11. SAMUEL, X.

said unto Hanun their lord, Thinkest thou that David doth honour thy lather, tliat he hath sent comforters unto thee? hath not David rather sent his servants unto thee to search the city, and to spy it out, and to ovei -throw it? 4 Wherefore Hanun took David's servants, and shaved off the one half of their beards, and cut off their garments in the middle, even to their buttocks, and sent them away. 5. When they told it unto David, he sent to meet them, because the men were greatly ashamed: and the king said. Tarry at Jericho until your beards be grown, and then return.

Here is,

I. The great respect David paid to his neighbour, the king of the Ammonites, v. 1, 2. 1. The inducer ment to it was, some kindnesses lie had formerly recei\ed from Nahash, the deceased king. He nhoived kindness to me, says David; {y. 2.) and therefore (hai ing lately had satisfaction m showing kindness to Mephibosheth, for his father's sake) he resolves to s'low kindness to his son, and to keep up a friendly correspondence with him. Thus the plea-suie of doing one kind and generous action, should excite us to anotlier. Nahash had l:)een an enemy to Israel, a cruel enemy, (1 Sam. 11. 2.) and yet had showed kindness to David, perhaps only in contradiction to Saul, who was unkind to him: however, if David recei\ ed kindness, he is not nice in examining the grounds and principles of it, but re-s:'lves gratefully to return it. If a Pharisee give alms in pride, though (iod will not reward it, yet he that receives the alms, ought to return thanks f r it: God knows the heart, but we do not. 2. Tiie particular instance of respect, was, sending an embassy to condole with him on his father's death, as is common among princes in alliance with each other. David sent to comfort him. Note, It is a comfort to children, when their parents are dead, to find that their parents' friends are theirs, and that they intend to keep up acquaintance with them. It is a comfort to mourners, to find that there are those who mourn with them, are sensible of their li"ss, and share with them in it. It is a comfort to those who are honouring the memory of their deceased relations, to find there are others who likewise honour it, and had a value for those they valued.

II. The great affront which Hanun the king of the Anuiionites put upon David in his ambassadors. 1. He hearkened to the spiteful suggestions of his princes, who insinuated that David's ambassadors, under pretence of being comforters, were sent as spies, T'. 3. False men are ready to think others as false as themselves; and they that bear ill-will to their neighbours, are resolved not to believe that their neighbours bear any good-will to them. They .>ould not thus have imagined that David dissem-d';'d, but that they were conscious to themselves 'hat they could have dissembled, to serve a turn. Ill-founded suspicion argues a bad mind. Bisliop Patrick's note on this, is, that there is nothing so well meant, but it may be ill-interpreted, and is wont to be so bv men who love nobody but themselves. Men of the greatest hon; ur and \ ii'tue nuist n^t think 't strange if they be tlms misrepresented. I'/iaritu thinketh no evil. 2. Entertaining this \ ile suggestion, he basely abused David's ambassadors, like a mm of a sordid villanous spirit, that was fit-tfM- X.-I rake a kennel than to wear i crown. If he h d anv reason to suspect that Da\ id's messengers can»e on a bad design, he had done prudently

enough to be upon the reserve with ihem, and to dismiss them as soon as ne couid; but it is p'ain he only sought an occasion to put the utmost disgrace he could upon them, out of an antipathy to their king and country. They were themselves men of honour, and much more so, as they represented the prince that sent them; they and their reputation were under the special protection of the law of nations; they put a confidence in the Ammonites, and came among tliem unarmed; yet Hanun used*hem like rogues and vagabonds, and worse; nhavea off the one half of their beards, and cut off their gar-ments in the midst, to expose them to the contemp' and ridicule of his servants, that they might make sport with them, and that they might seem vile.

III. David's tender concern for his ser\ ants that were thus abused. He sent to meet them, and to let them know how much he interested himself in their quarrel, and how soon he would avenge it, and directed them to stay at Jei'icho, a private place, where they would not ha\ e occasion to come into company, till that half of their beards, wiiich was sha\ ed off, was grown to such a length that the other half might be decently cut to it, v. 5. The Jews wore their beards long, reckoning it an honour to appear aged and grave; and therefore it was not lit that persons of their rank and figu' e should appear at court unlike their neighbours. Change of raiment, it is likely, they had with them, to put on, instead of those which were cut off; but the loss of their beards would not be so soon lepaired; yet, in time, those would grow again, and all would be well. Let us learn not to lay too much to heart unjust reproaches; after a while, they will wear cflFof them-sehes, and turn only to the shame cf their authors, while the injured reputation in a little time grows again, as these beards did. God will bring forth thu righteousness as the light, therefore nvcu patiently for him, Ps. 37. 6, 7.

Some have thought that David, in the indignity he received from the king of Ammon, was but well enough served for courting and complimenting that pagan prince, whom he knew to be an inveterate enemy to Israel, and might now remember how, when he would ha\ e put out the right eye of the men of Jabesh-gilead, he designed that, as he did this, for a refiroach ujion all Israel, 1 Sam. 11. 2. What better usage could he expect from such a spiteful family and people? Why should he covet the friendship of a people, which Israel must have so little to do with, as that an Ammonite might not enter into the coiigregation of the Lord, eve7i to the tenth generation, Deut. 23. 3,

6. And when the children of Ammon saw that they stank before David, the children of Ammon sent and hired the Syrians of Beth-rehob, and the Syrians of Zoha, twenty thousand footmen, and of king Maacah a thousand men, and of Ish-tob twelve thousand men. 7. And when David heard of it, he sent Joab, and all the host of the mighty men. 8, And the children of Am mon came out, and put the battle in airay at the entering in of the gate : and the Syrians of Zoba, and of Rehob, and Ish-tob, and Maacah, ivere by themselves in the field. 9. When .Toab saw that the front of the battle was against him befon^ and behind, he chose of all the choice men of Israel, and put them in array against the Syrians: 10. And the rest of the people he delivered

396

into the hand of Abishai his brother, that he might put them in array against the children of Amnion. 11. And he said, If the Syrians be too strong for me, then thou shalt help me ; but if the children of Amnion be too strong for thee, then I will come- and help dice. 12, Be of good courage, and let us play the men for our people, and for the cities of our God: and the Lord do that which seemeth him good. 13. And Joab drew nigh, and the people that icere with him, unto the battle against the Syrians: and they fled before him. 14. And when the children of Amnion saw that the Syrians were fled, then fled they also before Abishai, and entered into the city. So Joab returned from the children of Amnion, and came to Jerusalem.

Here is,

I. The preparation which the Ammonites make for war, v. 6. They saw they had made tliemselves very odious to David, and obnoxious to his just displeasure; this they might easily foresee, when they abused his ambiissadnrs, which was no other than a challenge to war, and a bold defiance of him. Yet, it seems, they had not considered how unable they were, with their thousands, to meet his; for, now they found themselves an unequal m itch, and were forced to hire forces of other niitions into their service. Thus sinners daringly provoke God, and expose themsehes to his wrath; and never consider that he is stranger than they, 1 Cor. 10. 22. The Ammonites gave tlie affront first, and they were the first that raised forces to justify it. Had they humbled themselves, and begged Ua\ id's pardon, probably an honorarv s .tisfaction might have atoned for the offence. But when they were thus desperately resohed to stand by what they fiad done, they courted their own ruin.

n. The speedy descent which David's forces made upon them, xk 7. When Da\ id heard of their military pi-ejiarations, he sent Joab with a great army to attack them, x'. 7. They that are in war with the Son of David, not only gi\e the provocation, but begin the war; for he nvaita to he gracious, but they strengthen themselves against him, and therefore, if theii turn not, he ivill whet his sword, Ps. 7. 12. God has forces to send against those that set his wrath "t defiance, (Isa. 5. 19.) wliich will convince them, when it is too late, that 7ione ever hardened his heart against God and firospered. It was David's prudence to carry the war into their own country, and fight them at the entering in of the gate of their capital citv, Rabbah, as some think, or Medeba, a city in their borders, before which they pitched to guard their coast, 1 Chron. 19. 7. ■ Such are the terrors and desolations of war, that every good prince will, in love to his people, keep it, as much as may be, at a distance from them.

ni. Preparations made on both sides for an engagement. 1. The enemy disposed themselves in-, to two bodies, one of Ammonites, which, being their own, were posted at the gate of the city; the other of Syrians, whom they had taken into their pay, and who were therefore posted at a distance in the field, to charge the forces of Israel in the flank or rear, while the Ammonites charged them in the front, V. 8. 2. Joab, like a wise general, was soon aware of the design, and accordingly divided his forces: the choicest men he took under his own com-

mand, to fight the Syrians, whom, probably, he knew to be the better soldiers, and, being hired men, better versed in the art of war, v. 9. The lest of the forces he put under the command of Abishai his brother, to engage the Ammonites, v. 10. It should seem, Joab found the enemy so well prepared to receive them, that his conduct and courage were never so tried as now.

IV. Joab's speech before the battle, v. 11, 12. It is not long, but pertinent and brave. 1. He prudently concerts the matter with Abishai his brother, that the dividing of the forces might not be the weakening of them; but that, which part soever was borne hard upon, the other should come in to its assistance. He supposes the worst, that one of them should be obliged to give back; and, in that case, upon a signal gi\en, the other should send a detachment to relieve it. Note, Mutual helpfulness is brotherly duty. If occasion be, thou shalt helfi me, and I will help. thee. Christ's soldiers should thus strengthen one another's hands in their spiritual warfare. The strong must succour and' help the weak. They that through grace are conquerors over temptation, must counsel, and comfort, and pray for, those that are tempted: When thou art converted, strengthen thy brethren, Luke 22. 32. The members of the natural body help one another, 1 Cor. 12. 21. 2. He bravely encourages himself, and his brother, and the rest of the rfficers and soldiers, to do their utmost. Great dangers put un edge upon true courage. When Joab saw the front of the battle was against him, both before and behind, instead of giving orders to make an honourable retreat, he animates his men to charge so much the mo e furiously; Be of good courage, and let us /day the men, not for pay and preferment, for ho-n ur and fame, hut for our people, and the cities of our God; for the public safety and welf ire, in which the glory cf God is so much interested. Gou and our country, was the word. "Let us be valiant, f om a principle of lo\ e to Israel, that aj-e cur people, descended frrm the same stock, for whom we are employed, and in whose peace we shall have peace; and from a ])rinciple cf love to God, for thev are hiscities that we are fighting in the defence of." The relation which any person or thing stands in to God, should endear it to us, and engage us to do our utmost in its service. 3. He piously lea\ es the issue with God: "When we have done our pavt, according to the duty of our place, let the Lord do that which seemeth him good.'" Let notliing be wanting in us, whatever the success be; let God's work be done by us, and then God's will be done concerning us. When we make conscience of doing our duty, we may, with the greatest satisfaction, leave the event with God; not thinking that our valour bids him to prosper us, but that still he may do as he pleases, yet hoping for his salvation in his own way and time.

V. The victory Joab obtained over the confederate forces of Syria and Ammon, v. 13, 14. He provided for the worst, and put the case that the Syrians or Ammonites might prove too strcng for him; (v. 11.) but he proved too strong for them both. We do not hinder our success by preparing for disappointment. The Syrians were first routed by Joab, and then the Ammonites by Abishai; the latter seem not to ha\ e fought at all, but, upon the retreat of the Syrians, to have fled into the citv. It is a temptation to soldiers tc> flv, when they have a city at their backs to flv f^. It is one thing when men may either fight or flv, and another thing when they must either fight o? die.

15. And when the Syrians saw that they were smitten before Israel, they gathered themselves together. 16. And Hadarc/er

II. SAMUEL, XL

sent, and brought out the Syrians that ivere beyond the river : and they came to Helam; and Shobach, the captain of the host of Hailarezer, went before them. 17. And wJien it was told David, he gathered all Israel together, and passed over Jordan, and cann; to Helam. And the Syrians set themselves in array against David, and fought with him. 18. And the Syrians fled before Israel; and David slew the men of seven hundred chariots of the Syrians, and forty thousand horsemen, and smote Shobach the captain of their host, who died there. 19. And \^'heJl all the kings that ivere servants to Hadarezer saw that they were sitiitten before Israel, they made peace with Israel, and served them. So the Syrians feared to help the children of Amnion any more.

Here is,

I. A new t;ttempt of the Syrians to recover their lost honour, and to check the progress of David's \ ictorious ;irms. Tlie forces that were lately dispersed, rallied again, and gathered themselves together, V. 15. Even the b;iffled cause will make he td as long as there is any life in it; the enemies of the Son of David do so,'Mattli. 22. 34. Rev. 19. 19. These, being conscious of their insufficiency, called in the aid of their allies and dependencies on tiie otlier side the river, {v. 16.) and, being thus re-cru ted, they hoped to make their ])artgood against Israel; but theii knew not the though/s of the Lord, for he gathered them as sheaves into the floor; see Mi. 4. 11..13. • "^

The defeat if this attempt bv the \ igilance and vaV-ur nf David, who, upon notice of their design, res'^lved not to stay till they attacked him, but went in person at the head of his army over Jordan, {v. 17.) and in a pitched battle routed the Syrians; (z». 18.) slew 7000 men, who belonged to 700 chariots, and 40,000 other soldiers, horse and foot, as appears l)y comparing 1 Chron. 19. IS. Their general was killed in thebittle, and Da\ id came home in triumph, n-i doubt.

3. The consequen -e of this victo- y over the Sy ians. (1.) Dav,d gained several tributaries, x;. 19. _ 77;.- king!<, nv petty pr nces, that had been subject to Hadarezer, wlien they saw how powerful David was, very wisely 7nade fieace with Israel, whom thev found they cculd not make war with, and served them who were able to give them protection. Thus the promise made to Abraham, (Ge!i. 15. 18.) and repeated to .Toshua, {ch. 1. 4.) that the borders of Isniel should extend to the rivei- Euphrates, was performed at length. (2.) Tli^e Ammon'tes lost their old allies, 'jiie Syrians feared to hel/i the children of Amman, not because they had an unrighteous cause, (justifying a crime which w.is a breach of the law of nations,) but because they found it was an 2insuccessfiil cause. It is dangerous helping those that have God against them; for when they fall, their helpers vvijl fall with them.

Jesus Christ, the son of David, sent his ambassadors, his apostles and ministers, after all his servants the prophets, to the Jewish Church and natlf^n: but they treated them shamefully, as Hanun did David's ambassadors; mocked them, abused them, slew them: and this was it that filled the measure of their iniquity, and brought up> n them

i-uin without remedy; (Matth. 21. 35, 41. 22. 7.

compare 2 Chron. '36. 16.) for Christ takes the

affronts and injuries done to his ministers, as done to himself, and will avenge them accordingly.

CHAP. XI.

What David said of the mournful report of Saul's deatii, may more fitly be applied to the sad story of this chapter, the adultery and murder David was guilt}- of—TeW it not in Gath, publish it not in the streets of Jlskelon. We wish we could draw a veil over it, and that it might never be known, might never be said, that David did such things as are here recorded of him ; but it cannot, it must not, be concealed: the scripture is faithful ifi relating the faults even of those whom it most applauds, which is an instance of the sincerity of the penmen, and an evidence that it was not written to serve any party; and even such stories as these were writlen for (ur learning, that he that thinks he stands, may take heed lest he Jail; and that others' harms may be our warnings. Many, no doubt^ have been imboldened to sin, and hardened in it, by this story, and to them it is a savour of death unto death; but many have by it been awakened to a holy jealousy over themselves, and constant watchfulness against sin, and to them it is a savour of life unto life. They are very great sins, and greatly aggravated, which here we find David guilty of. I. He committed adultery with Bath-sheba, the wife of Uriah, v. 1..5. II. He endeavoured to father the spurious brood upon Uriah, v. 6. -13. III. When that project failed, he plotted the death of Uriah by the sword of the children of Ammon, and effected it, v. 14. . 25. IV. He married Bath-sheba, V. 26, '-^7. Is this David? Is this the man after God's own heart ? How is his behaviour changed, worse than it was before Abimelech! How is this gold become dim ? Let him that readeth, understand what the best of men are, when God leaves them to themselves.

1. A ND it came to pass, after the year JTjL was expired, at the time when kings go forth to battle, that David sent Joab, and his servants with' him, and all Israel; and they destroyed the children of Ammon, and besieged Kabbah. But David tarried still at Jerusalem. 2. And it came to pass in an evening-tide, that David arose from off his bed, and walked upon the roof of the king's house: and from the roof he saw a woman washing herself; and the woman tvas very beautiful to look upon. 3. And David sent and inquired after the woman. And one said. Is not this Bath-sheba, the daughter of Eliam, the wife of Uriah the Hittite? 4. And David sent messengers, and took her: and she came in unto him, and he lay with her, (for she was purified from her uncleanness,) and she returned unto her house. 5. And the woman conceived, and sent and told David, and said, I am with child.

Here is,

I. David's glory in pursuing the war against the Ammonites, v. 1. We cannot take that jjleasure in viewing this great action, which hitherto we have taken in observing David's achievements, because the beauty of it was stained and sullied by sin; otherwise we might take notice of David's wisdom and bra\ery in following his bloAv. Having routed the army of the Ammonites in the field, as soon as ever the season of the year permitted, he sent more forces to waste the country, and further to avenge the quarrel of his ambassadors. Kabbah, their metropolis, made a stand, and held out a great while; that city Joab laid close siege to, and it was at the time of that siege, that David fell into this sin

II. David's shame, in being himself co.Mquerec',

397

and led captive, by his own lust. The sin he was guilty of, was adultery, against the letter of the se-\enth connmandment, and (in the judgment of the patriarchal age) a heinous crime, and an iniquity to be fiunished by the judges; (Job 31. 11.) a sin which takes away the heart, and gets a man a wound and dishonour, more than any other, and the reproach of it is 7io'. wi/ied away.

1. Observe the occasions of this sin, which led to it. (1.) Neglect of his business. When he should

nave been abroad with his army in the field, fight-ng the battles of the Lord, he devolved the care apoi\ others, and he himself tarried still at Jerusalem, V. 1. To the war with the Syrians David went in person, ch. 10. 17. Had he been now at his post at the head of his forces, he had been out of the way of this temptation. When we are out of the way of our duty, we are in temptation.

(2.) Love of ease, and tlie indulgence of a slothful temper. He came off" his bed at evening-tide; (v. 2.) there he had dozed away the afternoon in idleness, wliich he should have spent in some exercise, for his own iniprr.vement, or the good cf others. He used to pray, not only morning and evening, but at noon, in the day of his trouble: it is to be feared he had, this noon, omitted it. Idleness gives great advantage to the tempter. Standing waters gather filth. The bed of sloth oft proves the bed of lust.

(3.) A wandering eye. He saw a woman washing herself, probably from some ceremonial pollution, according to the law. This sin came in at the eye, as Eve's did. Perhaps, he sought to see her; at least, he did not practice according to his own prayer. Turn avjay mine eyes from beholding ■vanity; and his son's caution in a" like case. Look not thou on the wine when it is red. Either he had not, like Job, made a covenant with his eyes, or, at this time, he had forgotten it.

2. The steps of the sin. When he saw her, lust immediately conceived, and, (1.) He inquired who she was, {v. 3.) perhaps, intending only, if she were unmarried, to take her to wife, as he had taken several; but if she were a wife, having no design upon her. (2.) The corrupt desire growing more violent; though he was told she was a wife, and whose wife she was, yet he sent messengers for her, and then, it may be, intended only to please himself with her company and conversation. But, (3.) When she came, he lay with her, shfe too easily consenting, because he was a great man, and famed for his goodness too; surely (thinks she) that can be no sin, which such a man as David is the mover of. See how the way of sin is down-hill; when men begin to do evil, they cannot soon st->p themselves. The beginning of lust, as of strife is like the letting forth of water; it is therefore wisdom to leave it off before it be meddled with. The foolish fly fires her wings, and fools away her life, at last, by playing about the candle.

3. The aggravations of the sin. (1.) He was now in years, fifty at least, some think more, when those lusts, which -n-e more properly youthful, one would think, should not have been violent in him. (2.) He had many wives and concubines of his own; this is insisted on", ch. 12. 8. (3.) Uriah, whom he wronged, was one of his own worthies; a person of honour and virtue, one that was now abroad in. his service, jeoparding his life in the high places of the field, for the honour and safety of him and his kingdom, where he himself should have been. (4.) Bath-sheba, whom he debauched, was a lady of good reputation, and, till she was drawn by him and his influence into this wickedness, no doubt, had preserved her purity: little did she think that ever she could have done so bad a thing, as to forsake the guide of her youth, and forget the covenant of her

God; nor perhaps could any one in the world, but David, have prevailed against her. The adulteier not only wrongs and ruins his own soul, but as much as he can, another's soul too. (5.) David was a king, whom Gcd had intrusted with ihe sword of justice, and the exei ution of the law upon other criminals, particularly upon adulterers, who were, by the law, to be put to death; for him therefore to be guilty of those crimes himself, was to make himself a pattern, when he should have been a terror, to evil doers. With whtt face could he rebuke or punish that in others, which he was conscious to himself of being guilty of ? See Rom. 2. 22.

Much more might be said to aggravate the sin; and I can think but of one excuse f< r it, which is, that it was done but onre, it was far from being his practice; it was by the suri)rise of a temptation, that he was drawn into it. He w;\s none of those, of whom the prophet complains, that they were as fed horses, neighing every one after his neighbour's wife; (Jer. 5. 8.) but, this on\e, (iod left him to himself, as he did Hezekiah, that he might know what was in his heart, 2 Chrcn. 32. 31. Had he been told of it before, lie would have said, as Ha zael, What! is thy servant a dog? But by this instance we are taught, what need we have t'l pray every day, Father, in heaven, lead us not into tejnfitation, and to watch, that we enter not into it.

6. And David sent to Joab, sai/ijii>\ Send me Uriah the Hittile. And .foab sent Uriah to David. 7. And when Uriah was come unto him, David demanded of him how Joab did, and how the people did, and how die war prospered. 8. And David said to Uriah, Go down to.thy house, and wash thy feet. And Uriah departed out of the king's house, and there followed him a mess of meat from the king. 9. But Uriah slept at the door of the king's house, with all the servants of his lord, and went not down to his house. 10. And when they had told David, saying, Uriah went not down imto his house, David said unto Uriah, Camest thou not from thy journey? why then didst thou not go down unto thine house? 11. And Uriah said unto David, The ark, and Israel, and Judah, abide in tents; and my lord Joab, and the servants of my lord, are encamped in the open fields; shall I then go into mine house, to eat, and to drink, and to lie with my wife? as tiiou llvest, and as thy soul iiv\,ui, I will not do this thing. 12. And David said to Uriah, Tariy here to-day also, and to-morrow I will let thee depart. So Uriah abode in Jerusalem that day and the morrow. 13. And when David had called him, he did eat and drink before him; and he made him drunk: and at even he went out to lie on his bed with the servants of his lord, but went not down to his house.

Uriah, we may suppose, had now been absent from his wife for some weeks, making the campaign in the country of the Ammonites, and not intending to return till the end of it: the situation of his wife would bring to light the hidden works of darkness; and when Uriah, at h.a return, should

II. SAMUEF., XT.

find how he had been abused, and by whom, it might well be expected, 1. Thut he wou'd prosecute his wife, according t'> law, and have her stoned to death; ior jealousy is the rag< of a man, cspe-ciallv a man of honour; and he that is thus injured, nvill nol sfiare in the day of vengeance, Prov. 6. 34. rhis Bath-slieba was apprehensive of, when she sent to let David know she was with child, intimating tb.at he was concerned to protect her, which, it is likelv, if he had not promised her so to do, (so wretchedly abusing his royal powci-,) she would not have consented to him. Hope of impunity is a great encouragement to iniquity. 2. It might also be expected that since he could not prosecute David by law f r an offence of this nature, he would take his revenge anotiier way, and raise a rebellion against him. There have been instances of kings, who, by provocations of this nature, given to some of their powerful subjects, have lost their crowns.

To prevent this douljle mischief, David endeavours to father the child which should be boni, upon Uriah himself, and therefore sends for him home, to stay a night or two in his own house. Observe,

I. How the plot was laid. Uriah hiust come home from the army, under pretence of bringing David an account /low the nvar firosfiered, and how they went on with the siege of Rabbah, x*. 7. Thus does he pretend a more than ordinary concern for his army, when that was, at present, the least thing in his thoughts; if he had not another turn to serve, an express, of much less figure than Uriah, ■might have sufficed to bring him a report of the state of the war. David, having had as much conference with Uriah as he thought requisite to cover the design, sent him to his house, and, that he might be the more pleasant there, sent a dish of meat for the entertainment of himself and his wife, T'. 8. When that project failed the first night, and Uriah, being weary of his journey, and more desirous of sleep than meat, lay all night in the guard-chamber, the next night, he made him drunk, {v. 13.) or made him merry; tempted him to drink more than was fit, that lie might forget h's vow, {v. 11.) and might be disposed to go home to his nwn bed; to which, perhaps, if David could have uiade him dead drunk, he would ha\ e ordered him t . be carried. It is a very wicked thing, upon any design whatsoever, to make a person drunk; Woe to him that doth so, Hab. 2. 15, 16. God will put into their hands a cup of trembling, who put into the hands of nthers the cup of drunkenness. Robbing a man of his reason, is worse than robbing him of his money; and drawing him into sin, worse than drawing him into any trouble whatsoever. Every good man, especially every magistrate, should endeavour to pre\ ent this sin, by admonishing, restraining, and denying the glass to those whom they see falling into excess; but to further it, is to do the Devil's work, to officiate as factor for him.

II. How this plot was defeated by Uriah's firm resolution not to lie in his own bed: both nights, he slept with the life-guard, and %vent not down to his house, though, it is probable, his wife pressed him to do it as much as David, v. 9, 12. Now, 1. Some think he suspected what was done, being informed of his wife's attendance at court, and therefore he would not go near her. But if he had had any suspicion of that kind, surely he would have opened the letter that David sent by him to Joab. 2. Whether he suspected any thing or no. Providence put this resolution into his heart, and kept him to it, for the discovering of David's sin, and that the baffling of his design to conceal it might awaken David's conscience to confess it, and repent of it. 3. The reason he gave to David of this strange instance of self-denial and mortification, was very

brave, T'. 11. That while the army was encamped in the field, he wtuld rn>t lie at t-ase i:: h s ', wn house. Tlie ark is in a tent, whether :.t h( me, in the tent David had pitched for it, or abir.ul, with Joab in the camp, is not certain. "Joab, and all the mighty men of Ismel, lie luird and uneasy, and much exposed to the weather, and to the enemy; and shall I go take my ease and pleasure at my ov/n house.'"' No, he protests he will not do it. Now, (l.)This was in itself a generous resolution, and shows Uriah to be a mm of a public spirit, bold and hardy, and mortified to the delights of sense. In times of public difficulty and danger, it does n( t become us to repose ourselves in security, or roll ourselves in pleasure; or, with the king and Haman, to sit down to drink, when the cily Shushan was perfilexed, Esth. 3. 15. We should voluntarily endure hardness, when the church of God is constrained to endure it. (2.) It might have been of use to awaken David's conscience, and make his heart to smite him for what he had done. [1.] That he had basely abused so brave a man as Uriah was, a man so heartily concerned for him and his kingdom, and that acted for him and it with so much vigour. [2.] That he was himself so much unlike him. The consideration of the public hardships and hazards kept Uriah from lawful pleasures, yet could not keep David, though more nearly interested, from unlawful ones. Uriah's se-\erity to himself should have shamed David for his indulgence of himself. The law was, IVhen the host goeth forth against the enemy, then, in a special manner, keefi thyself from every wicked things Deut. 23. 9. Uriah outdid that law, but David violated it.

14. And it came to pass in the morning, that David wrote a letter to Joab, and sent // by the hand of Uriah. 15. And he wrote in the letter, saying. Set ye Uriah in the fore-front of the hottest battle, and retire ye from him, that he may be smitten, and die. 16. And it came to pass, when Joab observed the city, that he assigned Uriah unto a place where lie knew that valiant men were. 17. And the men of the city went out and fought with .Toab: and 1 here fell some of the people of the seivants of David; and Uriah the Hittite died also. 18. 'I'hen Joab sent and told David all the things concerning the war; 19. And cliarged the messenger, saying. When thou hast made an end oC telling the matters of the war unto the king, 20. And if so be that the king's wrath arise, and he say unto thee, Wherefore approached ye so nigh unto the city when ye did fight? knew ye not that they would shoot from the wall ? 21. Who smote Abimelech the son of Jerubbesheth ? did not a woman cast a piece of a millstone upon him from the wall, that he died in Thebez ? why ^^'ent ye nigh the \\ all ? then say thou, Thy servant Uriah the Hittite is dead also. 22. So the messenger went, and came and showed David all that Joab had sent him for. 23. And the messenger said imto David, Surely the men prevailed against us, and came out unto us into the

399

field, and we were upon them even unto the entering of the gate. 24. And the shooters shot from oif the wall upon thy servants, and some of the king's servants be dead, and thy servant Uriah tlie Hittite is dead also. 25. Then David said unto the messenger, Tims shalt thou say unto Joab, Let not this thing displease thee; for the sword devoureth one as well as another: make thy battle more strong against the city, and overthrow it; and encourage thou him. 26. And wiien the wife of Uriah heard that Uriah her husband was d("ad, she mourned for her husband. 27. And when the mourning was past, David sent and fetched her to his house, and she became his wife, and bare him a son. But the thing that David had done displeased the Lord.

When David's project of fatheringthe child upon Uriah himself failed, so that, in process of time, Uriah would certainly know the wrong that had been done him; to prevent the fruits of his revenge, the Devil puts it into David's heart to take him off, and then neither he nor Bath-sheba would be in any danger; what prosecution could there be, when there was no prosecutor? And suggesting further, that when he was out of the way, Bath-shel^a might, if he pleased, be his own for ever. Adulteries h^\ e often occasioned murders, and one wickedness must be co\ ered and secured with another. The beginnings of sin are therefore to be dreaded; for who knows wliere they will end?

It is resohed, in David's breast, (which one would think could never possibly have harboured so vile a thought,) that Uriah must die; that innocent, valiant, gallant man, w!io was ready to die for his prince's lionour, nuist die by his prince's hand. David has sinned, and Batli-sheba has sinned, and both against him, and therefore he must die; David determines he must. Is this the man whose heart smote him, becuise he had cut off Saul's skirt? Quantum mmatitfi ah illo! — But ah, how changed! Is this he that executed judgment and justice to all his people? How can he now do so unjust a thing? See how fleshly lusts war against the soul, and what devastations they make in that war: how they blind the eyes, harden the heart, sear the conscience, and deprive men of all sense of honour and justice. llTio so committeth adultery with a woman, lacketh understmiding, and quite loses it; he that doth it, destroys his own soul, Pro. 6. 32.

But as the eye of the adulterer, so the hand of the murderer, seeks concealment. Job 24. 14, 15. Works of d irkness hate the light. When David l->ravely slew Goliath, it was done publicly, and he t-vloried in it; but when he basely slew Uriah, it must be done clandestinely, for he" is ashamed of it, and well he may Who'would do a thing that he dared not own? The Devil having, as a poisonous serpent, put it into David's heart to murder Uriah, as a subtle serpent, he puts it into his head how to do it. Not as Absalom slew Amnon, by commanding his servants to assassinate him, or as Ahab slew Naboth, by suborning witnesses to accuse him, but by expns'ng him to the enemy; a way of doing it, which, perhaps, would not seem so odious to conscience and the world, because soldiers expose themselves, of course; if Uriah had not been in that dangerous post, another must; he has (as we say) a chance for his life; if he fight stoutly, he may, perhaps, come off; and if he die, it is in the field of

honour, where a soldier would choose to die; and yet all this will not save it from being a wilful murder, of malice prepense.

I. Orders are sent to Joab to set Uiiah in the front of the hottest battle, and then to desert him, and abandon him to the enemy, x*. 14, 15. This was David's project to take off Uriah, and it succeeded, as he designed. Many were the aggravations of this murder. 1. It was delibei-ate. He took time to consider of it; and though he had time to consider of it, for he wrote a letter about it, and though he had time to have countermanded the order afterward, before it could be put in execution, yet he did not do it. 2. He sent the letter by Uriah himself; than whicli nothing cruld be more base and barbarous, to make him accessary to his own death. And what a paradox was it, that he could bear such a malice against him, in whom yet he could repose sucli a confidence, as that liewould carry letters, which he must not know the purport of. 3. Advantage must be taken of Uriah's own courage and zeal for his king and country, which deserves the greatest praise ;,nd recompense, to betray him the more easily to his fate. If he had not been forward to expose himself, perhaps he was a man of such importance, that Joab could not have exposed him; and that his noble fire should be designedly turned upon himself, was a most detestable instance of ingratitude. 4. Many luust be involved in the guilt; Joab, the general, to whom the blood of his soldiers, especiallv the worthies, ought to be precious, must do it; he, and all that retire from Uriah, when they ought in conscience to support and second him, become guilty rf his death. 5. Uriah cannot thus die alone, the party he commands is in danger of being cut off with him; and it proved so, some of the people, even the servants of David, (so they are called, to aggravate David's sin, in being so prodigal < f tlieir lives,) fell with him, v. 17. Niy, this wilful misconduct by which Uriah must I^e betrayed, might l)e of fatal consequenceto the whole armv, :'nd, ha* mg obliged them to raise the siege, 6. It will be the triumph and joy of the Ammonites, the sworn enem'es of God and Israel; it will gratify them exceedingly. David prayed for liimself, that he might not f.dl into the hands of man, nor flee from his enemies, (c/i. 24. 13, 14.) yet he sells his servant Uriah to the Ammonites, and not for any iniquitv in his hand.

II. Joab executes these orders. In tlic next assault that was made upon the city, Uriali has the most dangerous post assigned him; is encenraged to hope, that if he be repulsed by the besieged, he shall be relieved by Joab, in dependence en which, he mar; hes on with resolution, but, succours not coming on, the service proved too hot, and he was slain in it, v. 16, 17. It was strange tliat Joab would do such a thing merely upon a letter, without knowing the reason. But, 1. Perhaps he supposed Uriah had been guilty of some great crime, to inquire into which, David had sent for him, and that, because he would not punish him openly, he took this course with him to put him to death. 2. Joab had been guilty of blood, and we ne.y suppose it pleased him very Avell, to see David himself falling into the same guilt, and he was willing enough to serve him in it, that he might continue to be favourable to him. It is common for those who liave done ill themselves, to desire to be countensiU'ed therein bv others doing ill likewise, especiallv by the sins of those that are eminent in the prt fession of religion. Or, perhaps, David knew that Jcab had a pique against Uriah, and would gladly be avenged on him; otherwise Joab, when he saw cause, knew how to dispute the king's orders, asch. 24. 3.—19. 5.

Ill He sends an account of it to David. An express is despatched away immediately, with a report

11. SAMUEL, XII.

of this last disgrace and loss which they had sus- | tuined, v. 18. And, to disguise the aftkir, 1. He ! supposes tliat David would appear to be angry at i his bad conduct, would ask wliy they came so near , the wall, V. 20. Did they not know tl.at Abimelech lost his life by doing su? v. 21. We h.,d the story, | Judg. 9. 53. which book, it is likely, was published as a part of the sacred h.istory i.. "Samuel's time: und (belt noted to their praise, and for imitation) <;ven the soldiers were conversant with their Bibles, and could readily quote the scripture-story, and make use of it for admonition to themselves, not to run upon the same attempts which there they found to be fatal. 2. He slily orders the messenger to soothe it with telling hini that Uriah the Hittite was dead also, which gave too inroad an intimation to the messenger, and by him to others, that David would be secretly pleased to hear that: for murder will out. And when men do such base things, they must expect to be bantered and upbraided with them, even by their inferiors. The messenger delivered his message agreeably to orders, v. 22 . . 24. He makes the besieged to sally out first upon the besiegers, 7"hey came out unto us, into the field: represents the besiegers as doing their parts with great bravery, We ivere upon them, even to the entering of the gate, we forced them to retire into the city with precipitation; and so concludes with a slight mention of the slaughter made among them by some shot from the wall. Some of the king's servants are dead; and particularly Uriah the Hittite, an officer of note, stood first in the list of the slain.

IV. David receives the account with a secret satisfaction, V. 25. Let not Joab be displeased, for David is not; he blames not his conduct, nor thinks they did ill, in approaching so near the wall; all is well, now that Uriah is got out of the way. This point being gained, he can make light of the loss, and turn it off easily with an excuse. The sivord devours one as well as another; it was a chance of war, nothing more common. He orders Joab to make the battle more strong next time, while he, by his sin, was weakening it, and provoking God to blast the undertaking.

Lastly, He married the widow, in a little time. She submitted to the ceremony of mourning for her husband, as little time as custom would admit, (x>. 26.) and then David took her to his house as his wife, and she bare him a son. Uriah's revenge was prevented by his death, but the birth of the child, so soon after the mariiage, published the crime; sin will have shame; yet that was not the worst of it, The thing that David had done, dis-fileased the Lord; the whole matter of Uriah, (as it is called, 1 Kings 15. 5.) the adultery, falsehood, murder, and this marriage, at last, it was all displeasing to the Lord. He had pleased himself, but displeased God. Note, God sees and hates sin in his own pvj'/plc. ^^.'y, i-he iicaicr ai;y arc lo God in profession, the more displeasing to him their sins are; for in them there is more ingratitude, treachery, and reproach, than in the sins of others. Let none therefore encourage themselves in sin by the exam-l)le of David; for they that sin as he did, will fall under the displeasure of God as he did. Let us therefore stand in awe, and sin not; not sin after the similitude of his transgression.

CHAP. XII.

The forefroing- chapter gave us the account of David's sin, this of his repentance; Ihoufrh he fell, he was not utterly cast down, but by the pracc of God, recovered himself, and found mercy with God. Here is, I. His conviction, by a messafrc Nathan broupht him from God, which was a parable that obliged him to condemn himself, v. 1.. 6. And the interpretation of the parable, in which Nathan charged him with the sin, (v. 7..9.) and pronounced

sentence upon him, v. 10.. 12. W. His repentance art! remission, with a reserve ol jud^intnt, v. 13, 14. III. 'J'he sickness and death of the child, and Ins behavici':r, while it was sick, and when it was dead; (v. 16. . iJ3.) 'a both which, David gave evidences oChis repentance. IV The birth of Solomon, and God's gracious message concerning him, in which God gave an evidence of his reconciliation to David, v. 24, 25. V. The taking of Rabbih, (v. 26-. 31.) which is mentioned as a further instance, that God did not deal with David according to his sins.

I. A ND the Lord sent Nathan unto Da-J\. vid. And he came unto him, and

said unto him, 'J'here were two men in one city; the one rich, and the other poor. 2 The rich man had exceeding many flock? and herds: 3. But the poor vum had no thing save one httle ewe lamb, which he had bought and nourished up ; and it grew up together with him,and witli his children: it did eat of his own meat, and drank of his own cup, and lay in his bosom, and was unto him as a daughter. 4. And there came a traveller unto the rich man ; and he spared to take of his own flock, and of his own herd, to dress for the wayfaring man that was come unto liim; but took the poor man's lamb, and dressed it loj- the man that was come to him. 5. And David's anger was greatly kindled against the man; and he said to Nathan, As the LiOUD liveth, the man that hath done this thing shall surely die: 6. And he shall restore the lamb fourfold, because he did this thing, and because he had no pity. 7. And Nathan said to David, Thou art the man. Thus saith the Lord God of Israel, I anointed thee king over Israel, and I delivered thee out of the hand of Saul: 8. And I gave thee thy master's house, and thy master's wives into thy bosom, and gave thee the house of Israel and of Judah ; and \i that had been too httle, I would, moreover, have given unto thee such and such things. 9. Wherefore hast thou despised the commandment of the Lord, to do evil in his sight ? Thou hast killed Uriah the Hittite with the sword, and hast taken his wife to he thy wife, and hast slain him with the sword of the children of Ammon. 10. Now therefore, the sword shall never depart from thine house; because thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wife.

II. Thus saith the Lord, Behold, I will raise up evil against thee out of thine own house, and I will lake thy wives before thine eyes, and give them unto thy neighbour, and he shall lie whh thy wives in the sight of this sun. 12. For thou didst // secretly: l3ut I will do this thing before all Israel, and before the sun. 13. And David said unto Nathan, I have sinned against the Lord. And Nathan said unto David, The Lord

11. SAMUEL, XII.

401

also hath put away tliy sin; thou shalt not die. 14. Howbeit, because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme, the child also that is born unto thee shall surely die.

It seems to have been a great while after David had been guilty of adultery with Bath-sheba, before he was brought to repentance for it. For, when Nathan was sent to him, the child was boin, v. 14. So that it was about nine months that David lay under the guilt of th it sin, and, for aught that appears, unrepented of. What shall we think of David's state all this while? Can we imagine his heart never smote him for it? Or that he never repented it in secret before God? I would willingly hope that he did, and that Nathan was" sent to him, immediately upon the birth of the child, when the thing by that means came to be publicly known and talked of, to draw from him an open confession of the sin, to the glory of God, the admonition of others, and that he might receive, by Nathan, absolution with certain limitations. But during these nine months, we may well suppose his comforts and the exercises of his graces suspended, and his communion with God interrupted; during all that time, for certain, he penned no Psalms, his harp was out of tune, and his soul like a tree in winter, that has life in the root only; therefore, after Nathan liad been with him, he prays. Restore unto me the joy of thy salvaiion, and ofien thou my tips, Ps. 51. 12, 15. Let us observe,

I. The messenger God sent to him. We were told, by the last words of the foregoing chapter, that the thing David had done, displeased the Lord, upon which, one would think, it should have followed that the Lord sent enemies to invade him, terrors to take hold of him, and the messenger of death to arrest him. No, he sent a prophet to him, Nathan, his faithful friend and confidant, to instruct and counsel him, v. 1. David did not send for Nathan, (though he had never had so much occasion as he had now for his counsellor,) but God sent Nathan to David. Note, Though God may suffer his people to fall into sin, he will not suffer them to lie still in it. He went on fronvardly in the way of his heart, and, if left to himself, would wander endlessly, but (saith God) / have seen his ways, and will heal him, Isa. 57. 17, 18. He sends after us before we seek after him, else we should certainly be lost. Nathan was the prophet by whom God had sent him notice of his kind intentions toward him, {ch. 7. 4.) and now, by the same hand, he sends him this message of wrath. God's word in the mouth of his ministers must be received, whether it speak terror or comfort. Nathan was obedient to the heavenly vision, and went m God's errand to David. He did not say, " David has sinned, I will not come near him:" no. Count him not as an enemy, but admonish him as a brother, 2 Thess. 3. 15. He did not say, "David is a king, I dare not reprove him;" no, if God send him, he sets his face like a flint, Isa. 50. 7.

II. The message Nathan delivered to him, in order to his conviction.

1. He fetched a compass with a parable, which seemed to David as a complaint made to him by Nathan against one of his subjects that had wronged his -poor neighbour, in order to his righting the injured, and punishing the injurious. Nathan, it is likely, used to c^me to him upon such errands, which made this the less suspected; it becomes those who have interest in princes, and have free a cess to them, to intercede for those that are V ronged, that they may have right done them.

(1.-) Nathan represented to David a notorious VOL. II.—3 E

injury, which a rich man had done to an honest

neighbour that was not able to contend with him. 7he rich man hath many flocks and herds, {v. 2.^ the poor nian had one only, so unequally is the world divided; and yet infinite wisdom, righteousness, and goodness make the distribution, that the rich may learn chai-ity, and the poor contentment. This poor man had but one lamb, a ewe-lamb, a little ewe-lamb, having not wherewithal to buy or keep more. But it was a cade-h\mh, (as we'will call it) it grew up with his children, (t! 3.) he was fond of it, and it was familiar with him at all times. The rich man having occr.sion for a lamb to entertain a friend with, took the poor man's lamb from him by violence, and made use of that; {v. 4.) either out of covetousness, because he grudged to make use of his own, or rather cut c f luxury, because he fancied the lamb that was thus tenderly kept, and ate and drank like a child; must needs be more delicate food than any cf his own, and have a better relish.

(2.), In this, he showed him the evil (i the sin he had been guilty of, in defiling Bath-shebn. He had naany wives and concubines, whom he kept at a distance, as rich men keep their flocks in their fields; had he had but one, and had she been dear to him, as the ewe-lamb was to its owner, had she been dear to him, as the loving hind and the /ilta-sant roe; her breasts would hare satifled him at all times, and he would have looked no further, Pi-ov, 5. 19. Marriage is a remedy against fcrnication, but marrying many is not; for wlien once the lav/ of unity is transgressed, the indulged lust will hi^rdly stint itself. Uriah, like the poor man, haii only one wife, who was to h'm as his own soul, and always lay in his own bosom, for he had no other, he desired no other to lie there. The traveller or wayfaring man was, as Bishop Patrick explains it from the Jewish writers, e\ il imagination, disposition, or desire, which came into" David's heart, which he might have satisfied with seme of his own, yet nothing would serve but Urifili's darling. They observe that this evil dispo^itim is called a traveller, for in the beginning it is cny so, but, in time, it becomes a guest, and in conclusion, is master of the house. For he tliat is cal'ed a traveller, in the beginning of the verse, is called a man, fish, a hjisband,) in the close of it. Yet some (bser\e, that in David's breast, lust was but as :> wayfaring man that tarries only for a night, 't did not constantly dwell and rule there.

(3.) By this parable, he drew frrm David a sentence against himself. For David, snjiprsing it to be a case in fact, and not doubt-n?: tl-,e trutli of it, when he had it from Nathan himsL-lf, ga\e judgment immediately against the ofTe ndi-r. and confirmed it with an oath, v. 5, 6. [].] That, for his injustice in taking away the lamb, he should restore four-fold, according to the law, (Excd. 22. 1.) Four sheep, for a sheep. [2.] That for his tyranny and cruelty, and the pleasure he took in abusing a poor man, he should be put to death. If a poor man steal from a rich man, to satisfy his soul when he is hungry, he shall make restitution, though it cost him all the substance of his house, Prov. 6. 30, 31. and Solomon there compares the sin of adultery with that, V. 32. But if a rich man steal for stealing sake, not for want but wantonness, merely that he may be imperious and vexatious, he deserves to die foi it; for to him restitution is no punishment, or next to none. If the sentence be thought too severe, it must be imputed to the present roughness of David's temper, being under guilt, and not having himself as yet received mercy.

2. He closed in with him, at length, in the application of the parable. In beginning with a parable, he showed his prudence; and gi-eat need is there of

prudence in giving reproofs; it is well-managed if, as here, the offender can be brought, ere he is aware, to convict and condemn himself; but here, in his application, he shows his faithfulness, and deals as plainly and roundly with king David himself, as if he had been a common person. In plain terms, " Thou art the man, who hast done this wrong, and a much greater, to thy neighbour; and therefore, by thine own sentence, thou deser\ est to die, and sh;ilt be judged out of thine own mouth. Did he deserve to die, who took his neighbour's lamb, and drtst not thou, who hast taken thy neighbour's wife? Though he took the lamb, he did not cause the owner thereof to lose his life, as thou hast done, and therefore much more art thou worthy to die."

Now he speaks immediately from God, and, in his name, begins with, Thus saith the Lord God of Israel, a name sacred and venerable to David, and which commanded his attention; Nathan now speaks, not as a petitioner for a poor man, but as an ambassador from the great God, with whom is no respect of persons.

(1.) God, by Nathan, reminds David of the great things he hid done and designed for him, anointing him to be king, and preserving Inm to the kingdom; \v. 7.) giving him power over the house and house-. hold of his predecessor, and of others that had been his masters, Nabal for one: he liad given him the house of Israel and Judah; the wealth of the kingdom was at his service; every body was willing to oblige him; and ready to bestow any thing upon him, to make him easy: I would have given thee such and such things, v. 8. See how liberal God is in his gifts; we are not straitened in him. Where he has gi\en much, yet he gives more. And God's bounty to us is a great aggravation of our discontent, and desire of forbidden fruit. It is ungrateful to covet what God has prohibited, while we have liberty to pray for what God has promised, and that is enough.

(2.) He charges him with a high contempt of the divine authoritv, in the sins he h id been iruilty of. Wherefore hak thou (piesuniing upon thy royal dignity and power) dcsfmed the commandment of the Lord? v. 9. This is the spring, and this is the malignity, of sin, that it is making light of the divine law, and the Law-maker; as if the obi ion ti on (f it were weak, the precepts of it trifling, and thr threats not at all .f)rmidal)le. Though n-i nia;i ever wrote m:'re honouraWv of th.e law if God than David did, yet, in this instance, he is justly chirged with a contempt of it. His adultery with Bath-sheba, which bep;an the mischief, is not mentioned, perhaps, because he was already convinced of that, but, [1.] The murder of Uriah'is twice mentioned. 7hou hast killed Uriah with the sword; though not hy sword, yet the sword of the children of Ammon, ' by ordering him to be set in the forefront of the battle. They that contrive wickedness and command it, are'as truly guilty of it as those that execute it. It is repeated, with an aggravation, Thou hast slain him with the sword of the children of Jmmou, those uncircumcised enemies of God and Israel. [2.] The marrying of Bath-sheba is likewise twice mentioned, because he thought there was no harm in that; {v. 9.) Thou hast taken his wife to be ihy wife; .md again, v. 10. To marry her whom he had before defiled, and whose husband he had slain, was an affront upon the ordinance of marriage, making that not only to palliate, but in a manner to consecrate, such vilbmies. In all this, he despised the word of the Lord, so it is in the Hebrew, not only his commandment in general, which forbade s\fch things, but the particular word of promise, which (iod had, by N ithan, sent to him some time before, that he would build him a house; which

II. SAMUEL, XII.

sacred promise, if he had had a due value and veneration for, he would not thus have polluted his house with lust and blood.

(3.) He threatens an entail of judgments upon his family for this sin; (v. 10.) "77;^ swurd shall never depart from thy house, not in thy time, nor afterwardf but, for the most p:;vt, thou and thy posterity shall be engaged in war." Or, it points at the slaughters that should be among his children, Amnon, Absalom, and Adonijah, all falling by the sword. God had piomised that his mercy should not depart from him and his house, {ch. 7. 15.) yet here threatens that the sword should m t depart. Can the mercy and the sword consist with each other? Yes, those may lie under great and long afflictions, who yet shall not be excluded from the grace of the covenant. The reason gi\en is. Be-cause thou hunt desfiised me. Note, Those who despise the word and law of God, despise God himself, and shall be lightly esteemed.

It is particularly threatened, [1.] That his children should be his grief; I will raise ufi evil against thee out of thine own house. Sin brings trouble into a family, and one sin is often made the punishment of another. [2.] That his wives should be his shame; that by an unparalleled piece of villany they should be publicly debauched before all Israel, V. 11, 12. It is not said it should be done by his own son, lest the accomplishment should have been hindered by the pi-ediction being too plain; but it was done by Absalom, at the counsel of Ahithophel; {ch. 16. 21, 22.) He that defiled his neighbour's wife, should have his own defiled, for thus that sin used to be punished, as appears by Job's imprecation, (Job 31. 10.) Then let my wife grind unto another, and that threatening, Hos. 4. 14. The sin was secret, and industriously concealed, but the punishment should be open and industT-iovisly proclaimed, to the shame of David, whose sin in the matter of Uriah, though committed many years before, would then be called to mind, and commonly talked of upon that occasion. As face .mswers to face in a glass, so does the punishment often answer to the sin; here is blood for blood, and imcleanness for uncleanness. And thus God would show how much he hates sin, even in his own people, and that, wherever he finds it, he will not let it go i;npunished.

3. David's penitent confession of his sin, hereupon. He says not a word to excuse himself or extenuate his sin, but freely owns it, I have sinned against the Lord, v. 13. It is probable that he said more to this purport; but this is enough to show that he was truly humbled by what Nathan said, and submitted himself to the conviction. He owns his guilt, I have sinned; and aggravates it. It was against the Lord: on this string he harps in the Psalm he penned on this occasion; (Ps. 51. 4.) Against thee, thee only, have I sinned.

4. His pardon declared, upon this penitent confession, but with a reserve of judgment. When David said, / have sinned, and Natlr.m ])erceived that he was a true penitent, (1.) He did, in God's name, assure him that his sin was forgi^en, "The Lord also has put away thy sin out of the sight of his avenging eye; thou shalt not die;'' that is, "not die eternally, nor be for ever put away from God, as thou wouldest have been, if he had m t put away the sin." The obligation to punishment is hereby cancelled and vacated. He shall not come into condemnation; that is the nature of forgiveness. " Thy iniquity shall not be thy everlasting ruin, The sword shall not depart from thy house, but," [1.] "It shall not cut thee off, thou shalt come to thy grave in peace." David deserved to die as an adulterer and murderer, but God would not cut him off, as he might justly have done. [2.] "Though thou shalt all thy days be chastened of the Lord, yet thou shut

403

not be condemned with the workl. " See how ready God is to forgive sin. To this instance, perhaps, D ivid 1 efers, Ps. 32. 5, / said, I will conjessy and thou forgavest. Let not great sinners despair of finding mercy with God, if they truly repent; for who is a God like unto him, pardoning iniquity? (2.) Yet he pronounces a sentence of death upon the child, v. 14. Behold the sovereignty of God! The guilty parent lives, and the guiltless infant dies; but all souls are his, and he may, in what way he pleases, glorify himself in iiis creatures. [1.] David had, by his sin, wronged God in his honour; he had given occasion to the enernies of the Lord to blasfilieme. The wicked people of that generation, the infidels, idolaters, and profane, would triumph in David's fall, and speak ill of God and of his law, when they saw one guilty of such foul enormities, that professed such an honour both for him and it. " These are your professors! This is he that prays and sings psalms, and is so very devout! What good can there be in such exercises, if they will not restrain men from adultery and murder?" They would say, " Was not Saul rejected for a less matter? Why then must David live and reign still?" Not considering that God seen not as man sees, but searches the heart. To this day, there are those who reproach God, and are hardened in sin, through the example of David. Now, though it is ti ue that none have any just reason to speak ill of God, or of his word and ways, for David's sake, and it is their sin that do si, yet he shall be reckoned with, that laid the stumbling-block in their way, and gave, though not cause, yet colour fir the reproach. Note, There is this great evil in the scandalous sins of those that profess religion, and relation to God, that they furnish the enemies of God and religion with mattei- for reproach and blasphemy, Rom. 2. 24. [2.] CJod will therefore vindicate his honour, by showing his displeasure against David for this sin, and letting the world see tliat though he loves David, he hates his sin; and he chooses to do it by the death oj the child. The landlord may distrain on any part of the premises where he pleases. Perhaps, the diseases and deaths of infants were not so common in those days as they are now, which might make this, as an unusual thing, the more evident token of God's displeasure; according to the word he had often said, that he would visit the sins of the fathers ufion the children.

15. And Nathan departed unto his house. And the Lord struck the child that Uriah's wife bare unto David, and it was very sick. 16. David therefore besought God for the child; and David fasted, and went in and la}' all night upon the earth. 17, And the elders of his house arose, and locnt to him, to raise him up from the earth; but he would not, neither did he eat bread with them. 18. And it came to pass on the seventh day that the child died. And the servants of David feared to tell him that the child was dead : for they said. Behold, while the child was yet alive we spake unto him, and he would not hearken unto our voice ; how will he then vex. himself if we tell him that the child is dead? 19. But when David saw that his servants whispered, David perceived that the child was dead: therefore David said unto his servants, Is the child dead? And they said. He is dead. 20. Then David

arose from the earth, and washed, and anointed himself, and changed his apparel, and came nito the house of the Lord, and worshipped: then he came to his own house; and when he required, they set bread before him, and he did eat. 21. Then said his servants unto him. What thing is this that thou hast done? thou didst fast and weep for the child ichile it ivas alive; but when the child was dead, thou didst rise and eat bread. 22. And he said. While the child was yet alive, I fasted and wept: for I said. Who can tell whether God will be gracious to me, that the child may live? 23. But now he is dead, wherefore should I last? can 1 bring him back again? 1 shall go to him, but he shall not return to me. 24. And David comforted Bath-sheba his wife, and went in unto her, and lay with her: and she bare a son, and he called his name Solomon ; and the Lord loved him. ..>. And he sent by the hand of Nathan the prophet; and he called his name Jedidiah, because of the Lord.

Nathan having delivered his message, stayed not at court but went home, probably, to pray tor David, to whom he had been preachmg. God, in making use of him as an instrument to bring David to repentance, and as the herald both of mercy and judgment, put an honour upon the ministry, and 7nagnified his word above all his name. David named one of his srns by Bath-sheba, A^athan, in honour of tliis prophet, (1 Chron. 3. 5.) and it was that son, of whom Christ, the great Prophet, lineally descended, Luke 3. 31. When Nathan retired, David, it is probable, retired likewise, and penned the 51st Psalm, in which (though he had been assured that his sin was pardoned) he prays earnestly for p:irdon, and gi-eatly laments his sin; for then will true penitents be ashamed of what they have done, when God \s pacified toward them, Ezek. 16. 63.

Here is,

I. The child's illness. The Lord struck it, and it was verij sick, perhaps with convulsions, or some other dreadful distemper, v. 15. The diseases and death of infants, that have not sinned after the similitude of .Adam's transgression, especially as they are sometimes sadly circumstanced, are sensible proofs of the original sin in which thev are conceived.

II. David's humiliation under this token of God's displeasure, and the intercession he made with God for the life of the child; (v. 16, 17.) He fasted, and lay all night upon the earth, and would not suffer any of his attendants either to feed him, or help him up. This was an evidence of the truth of his repentance. For, 1. Hereby it appeared that he was willing to bear the shame of his sin, to have it ever before him, and to be continually upbraided with it; for this child would be a continual memorandum of it, both to himself and others, if he lived; and therefore, he was so far from desiring its death, as most, in such circumstances, do, that he.prayed earnestly for its life. True penitents patiently bear the reproach of their youth and of their vouthful lusts, Jer. 31. 19. 2. A veiy tender compassionate spirit appeared in this, and great humanity, above what is commonly found in men, especially men of war, toward little children, ^ven thei'* own; and

II. SAMUEL, XII.

this was another sign of a broken contrite spirit: they thafare penitent, will be pitiful. , 5. He discovered, in tliis, a great concern for anrther world, which is an evidence of re])entance. Nathan had told him that certainly the child should die; yet, while it is in the reach of prayer, !>e earnestly intercedes with God for it, chiefly (as we may suppose) that its snul mght be safe and happy in another world, and that his sin might not come'against the child, and that it might not fare the worse for that in the future state.* 4. He discovered, in this, a holy dread of Ciod and of his disjileasure. He deprecated the de itli of the child, chiefly as it was a token of God's anger ag inst liim and his house, and was inflicted in performance of a threatcn-ng, therefore he praved thus earnestly, that, if it wei-e the will of God, the child might live, because that would be to liim a token of God's being recon'-Ued to him. Lord, chasten me not in thy hot displeasui e, Ps. 6. 1.

III. The death of the child; it died on the seventh day,{v. 18.) when it was seven days old, and therefore not circumcised, wliich Da\ id might, perhaps, interpret as a further token of God's displeasure, that it died before it was brought under the seal of the covenant; yet he does not therefore doubt of its being happy, for the benefits of the covenant do not depend upon the seals. David's servants, judging of him by themselves, were afraid to tell him that the child was dead, concluding that then he would disquiet himself most of all; so that he knew not till he asked,. 7^ 19.

IV. David's wonderful calmness, when he understood the child was dead. Observe,

1. What he did. (1.) He laid aside the expressions of his sorrow, washed and anointed himself, and called for clean linen, that he miglit decently appear before God in his house. (2.) He went up. to the tabernacle, and worshipped like Job when he heard of the death of his children. He went to acknowledge the hand of God in the affliction, and to humble himself under it, and to submit to his holy will in it; to thank God that he himself was spared, and his sin pardoned; and to pray that God \vould not proceed in his controversy with him, nor stir up all his wrath. Is any afflicted? Let him firay. Weeping must never hinder worshipping. (3.) Then he went to his own house, and refreshed himself, as one who found benefit by his religion in the day of his affliction; for, having worshipped, he did eat, and his covmtenance was no more sad.

2. The reason he gave for what he did. His servants thought it strange that he should afflict himself so for the sickness of the child, and yet take the death of it so easily; and asked him the reason of it, V. 21. In answer to which, he gives this plain account of his conduct. (1.) That while the child was alive, he thought it his duty to importune the divine favour towards it, v. '2'2. Nathan had indeed said the child should die, but, for aught that he knew, the threatening might be conditional, as that concerning Hezckiah: upon his great humiliation and earnest prayer, he that had so often heard the voice of his weeping, might be pleased to reverse the sentence, and spare the child; Who can tell whether God will yet be gracious to me? God gives us leave to be earnest with him in prayer for particular blessings, from a confidence in his power and general mercy, though we have no particular promise to build upon: we cannot be sure, yet let us pray., for who can tell but God will be gracious to us, in this or that particular? When our relations and friends have fallen sick, the prayer of faith has prevailed much; while there is life, there is hope, and while there is hope, there is room for

* Of the propriety of this suggeation, the reader will form a judgment for himself.— Ed. '

j prayer. (2.) That, the child being dead, he thought it as much his duty to be satisfied in the divine disposal concerning it; (v. 23.) JVbw, wherefore should I fast? Two things checked his grief: [1.] lean-not bring him back again; and again, Ife shall not returfi to me. Those that are dead, are out of the reach of prayer; nor can our tears profit them; we can neither weep nor pray them back to this life. Wherefore then should we fast?. To what purpose is this waste? Yet David fasted and wept for Jonathan when he was dead, in honour to him. [2.] 1 shall go to him; First, To him, to the grave. Note, The consideration of our own death should moderate our sorrow at the death of our relations. It is the common lot; instead of mouniing for their death, we should think of our own: and whatever loss we have of them now, we shall die shortly, and go to them. Secondly, To him, to heaven, to a state of blessedness, which even the Old Testament saints had some expectation of. Godly parents have great reason to hope concerning their children that die in infancy, that it is well with their souls in the other world; for the promise is to us and to our seed, which shall be performed to those that do not put a bar in their own door, as infants do not. Favores sunt ampliandi-T—Favours received should fxroduce the hope of more. God calls them his children, that are born unto him; and if they be his, he will save them. This may comfort us when our children are removed from us by death; they are better provided for, both in work and wealth, tlian they could be in this world. We shall be with them shortly, to part no more.

V. The birth of Solomon. Though David's mar rying Bath-sheba had displeased the Lord, yet he was not therefore commanded to divorce her; so far from this, that God gave him that son by her; on whom the covenant of royalty should be entailed. Bath-sheba, no doubt, was greatly afflicted with the sense of her sin and the tokens of God's displeasure. But God having restored to David the joys of his salvation, he comforted her with the same comforts with which he himself was comforted of God, v. 24, He comforted Bath-sheba. And both he and she had reason to be comforted in the tokens of God's reconciliation to them.

1. Inasmuch as, by his providence, he gave them a son, not as the former, who was given in anger and taken away in wrath, but a child graciously given, and written among the living in Jerusalem. They called him Solomon, peaceful, because his birth was a token of God's being at peace with them, because of the prosperity which was entailed upon him, and because he was to be a type of Christ, the Prince of Peace. God had removed one son from them, but now gave them another, instead of him, like Seth, instead sf Abel, Gen. 4. 25. Thus God often balances the griefs of his people with comforts, in the same thing wherein he hath afflicted them, setting the one over-against the other. David had very patiently submitted to the will of God in the death of the otlier child, and now God made up the loss of that, abundantly to his advantage, in the birth of this. The way to have our creature-comforts either continued or restored, or the loss of them made up some other way, is, cheerfully to resign them to God.

2. Inasmuch as, by his grace, he particularly owned and favoured that son; The Lord loved him, (v. 24.) and (v. 25.) ordered him, by the prophet Nathan, to be called .ledidiah, beloved of the Lord; though a seed of evil-doers, (for such David and Bath-sheba were,) yet so well ordered was the covenant, and the crown entailed by it, that it took away all attainders, and corruption of blood, signify-^ ing, that those who were by nat\n-e child'-en of wrath and disobedience, shoidd, by the covenant

405

of grace, not only be reconciled, but made favourites. And in this name, he typified Jesus Christ, that blessed Jedidiah, the Son of God's love, concerning .whom God declared again and again. This is my beloved Son, in whom I am ivell fileased.

26. And .loab fought against Rabbah of the children of Amaion, and took the royal city. 27. And Joab sent messengers to David, and said, I liave fought against Rabbah, and hav(; taken the city of wateis. 28. Now therefore gcither the rest of the people together, and encamp against the city, and take it: lest I take the city, and it be called after my name. 29. And David gathered all the people together, and went to Rabbah, and fought against it, and took it. 30. And he took their king's crown from off liis head, (the weight whereof was a talent of gold W\i\\ the precious stones,) and it was set on David's head : and he brought forth the spoil of the city in great abundance. 31. And he brought forth the people that were therein, and put them under saws, and under harrows of iron, and under axes of iron, and made them pass through the brick-kiln: and thus did he unto all the cities of the children of Amnion, So David and all the people returned unto Jerusalem.

We have here an account of the conquest of Rabbah, and other cities of the Ammonites. Though this comes in here, after the birth of David's child, yet it is most probable that it was effected a good while before, and soon after the death of Uriah, perhaps during the days of Bath-sheba's mourning for him.

Observe, 1. That God was very gracious in giving David this great success against his enemies, notwithstanding the sin he had been guilty of, (just at that time when he was engaged in this war,) and the wicked use he had made of the sword of the children of Ammon in the murder of Uriah. Justly might he have made that sword, from thenceforward, a plague to David and his kingdom; yet he breaks it, and makes David's sword victorious, even before he repented; that th\sgoodness of God might lead him to refientance. Good reason had David to own, that God dealt not ivith him according to his sins, Ps. 103. 10.

2. That Joab acted very honestly and honourably; for when he had taken the city of waters, the royal city, where the palace was, and from which the rest of the city was supplied with water, and which, therefore, upon the cutting off of that, would be obliged speedily to surrender, he sent to David to come in person to complete this great action, that he might have the praise of it, xi. 26 . . 28. Herein, he showed himself a faithful servant, that sought his master's honour, and his own only in subordination to his, and left an example to the servants of the Lord Jesus, in every thing they do, to consult his honour: JVot unto us, but unto thy name, give glory.

3. That David was both too haughty, and too severe, upon this occasion, and neither so humble nor so tender as he should have been. (1.) He seems to ha\e been too fond of the crown of the king of Ammon, v. 30. because it was of extraordinary value, by reason of the precious stones with which it was set. David will have it set upon hishead, though it would have been better to have cast it at God's feet, I

and, at this time, to have put his own jnouth in Xii-dust, under guilt. The heart that is truly humbled for sin, is dead to worldly glory, and looks upon it with a holy contempt. (2.) He seems to have been too harsh with his prisoners of war. (v. 31.) taking the city by storm, after it had obstinately held out against a long and expensive siege; if he had put all to the sword in the heat of battle, whom he found in arms, it hud been severe enough; but to kill them afterward, in cold blood, and by cruel tortures, with saws and harrows, tearing them to pieces, did not become him, who, when he entered upon the government, promised to sing of mercy as well as judgment, Ps. 101. 1. Had he made examples of those only, who had abused his ambassadors, advised or assisted in it, that being a violation of the law of nations, it might be looked upon as a piece of necessary justice for terror to other nations; but to be thus severe with all the cities of the children of Ammon, (that is, the garrisons or soldiers of the cities,) was extremely rigorous, and a sign that David's heart was not yet made soft by repentance, else the bowels of his compassion would not have been thus shut up; a sign that he had not yet found mercy, else he would have been more ready to show mercy.

CHAP. XIII.

The righteous God had lately told David, by Nathan the prophet, that, to chastise him for his sin, in the matter of Uriah, he would raise xtp evil against liini, out of his oivn house, ch. 12. II. And here, in the very next chapter, we find the evil beginning to rise; from hencefonvard, he was followed with one trouble after another, which made the latter part of his reign less crlorious and pleasant than the former part. Thus God cliaslened him with the rod of men, yet assured him that his loving-kindness he would not utterly take aioay. Adultery and murder were David's sins, and those sins, among his children, (Amnon defiling his sister Tamar, and Absalom murdering his brother Amnon,) were the beginnings of his punishmtnt, and the more grievous, because he had reason to fear that his bad example might help to biing them to these wickednesses. In this chapter, we have, I. Amnon r.i-vishing Tamar; assisted in his plot to do it by Jonadab his kinsman, and viilanously executing it, v. I.. '-'0. II. Absalom murdering Amnon for it, v. 21 .. 39. Bolii, great griefs to David, and the more, because he was u::-wittingly made accessary to both, by sending' Tamar lo Amnon, and Amnon to Absalom.

1. A ND it came to pass after this, tliat J\. Absalom, the son of Dav^d, had a fair sister, whose name ivas Tamar; and Amnon the son of David loved her. 2. And Amnon was so vexed, that he fell sick for his sister Tamar ; for she teas a virgin : and Amnon thought it hard for him to do any thing to her. 3. But Amnon had a friend, whose name wms Jonadab, the son of Shimeah, David's brother: and Jonadab ivas a very subtile man. 4. And he said unto him. Why art thou, being the king's son, lean from day today? wilt thou not tell me ? And Amnon said unto him, I love Tamar, my brother Absalom's sister. 5. And Jonadab said unto him, Lay thee down on thy bed, and make thyself sick : and when thy father cometh to see thee, say unto him, I pray thee, let my sister Tamar come and give me meat, and dress the meat in my sight, that I may see ?'/, and eat it at her hand. 6. So Amnon lay down, and made himself sick : and when the king was

II. SAMUEL, XIIJ.

come to see him, Amnon said unto the king, I pray thee, let Tamar my sister come and make me a couple of cakes in my sight, that I may eat at her hand. 7. Then David sent home to Tamar, saying. Go now to ^hy brother Amnon^s house, and dress him meat. 8. So Tamar went to her brother Amnoii's house; and he was laid down. And she took flour, and kneaded it^ and made cakes in his sight, and did bake the cakes. 9, And she took a pan, and poured thevi out before him ; but he refused to eat. And Amnon said. Have out ail men from me: and they went out ev^ery man from him. 10. And Anuion said unto Tamar, Bring the meat into the chamber, that I may eat of thine hand. And H^amar took the cakes which she had made, and brought them into the chamber to Amnon her brother. 11. And wten she had brought tlwin unto him to eat, he took hold of her, and said unto her, Come, Ije with me, my sister. 12. And she answered him, Nay, my brother, do not force; me; for no such tiling ought to be done in Isiael: do not tliou this folly. 13. And I, whither shall 1 cause my shame to go ? and as for thee, thou shalt be as one of the fools in Israel. Now therefore, I pray thee, speak unto the king; for he will not withhold me from thee. 14. Howbeit, he. would not hearken unto her voice; but,being stronger than she, forced her, and lay with her. 15. Then Amnon hated her exceedingly; so that the hatred wherewith he hated her loas greater than the love wherewith he had loved her: and Amnon said unto her, Arise, begone. 16. And she said unto him, there is no cause: this evil in sending me away is greater than the other that thou didst unto me. But he would not hearken unto her. 17. Then he called his servant that ministered unto him, and said, Put now this womdu out from me, and bolt the door after her. 18. And she had a garment of divers colours upon her: for with such robes were the king's daughters tliat were virgins apparelled. Then his servant brought her out, and bolted the door after her. 19. And Tamar put ashes on her head, and rent her garment of divers colours that was on her, and laid her hand on her head, and went on crying. 20. And Absalom her brother said unto her. Hath Amnon thy brother been with thee? but hold now thy peace, my sister: he is thy brother; regard not this thing. So Tamar remained desolate in her brother Absalom's house;

We have here a particular account of the abominable wickedness of Amnon, in ravishing his sis-

ter; a subject not fit to be enlarged upon, nor indeed to be mentioned without blushing, that ever any nian should be so vile, especially that a son of David should be so. Amnon's character, -we have reason to think, was bad in other things; if he had not forsaken God, he had never been gi\en up to these vile affections. Godly parents have often been afflicted with wicked children; grace does no* i-un in the blood, but corruption does. We do not find that David's children imitated liim in his devotion; but liis false steps they trod in, and in those did much worse, and repented .not. Parents know not how fatal the consequences may be, if, in any instance, they give their children bad examples Observe the steps of Amnon's sin.

I. The Devil, as an unclean spirit, put it into his heart to lust after his sister Tamar. Beauty is a snare to many, it was so to her, she was fair, and therefore Amnon coveted her, v. 1. They that are peculiarly handsome, have no reason, on that account, to be proud, but great reason to stand upon their watch. Amnon's lust was, 1. Unnatural in itself; to lust after liis sister, which even natural conscience startles at, and cannot think of without horror. Such a spirit of contradiction there is in man's cirrupt nature, that still it desires forbidden fruit, and the more strongly it is forbidden, the moie greedily it is desired. Can he entertain the tliought of betraying that virtue and honour, of wiiich, as a brother, he ought to have been the protector? But wliat wickedness so vile, as not to find admittance into an unsanctified unguarded heart, left to itself? 2. It was very uneasy to him. He was so vexed that he could not gain an opportunity to solicit her chastity, (for innocent converse with her wjis not denied him,) that he fell sick, v. 2. Fleshly lusts are their own punishment, and not only luar against the soul, but against the body too, and are the rottenness of the bones. See what a hard master sinners serve, and how heavy his yoke is.

II. The Devil, as a subtle servant, put it into his head how to compass this wicked design. Amnon had a friend, (so he called him, but he was really an enemy to him,) a kinsman that had in him more of David's blood (for he was his nephew) than of David's spirit, for he was a subtle man, cunning to carry on any bad design, especially an intrigue of this nature, v. 3.

1. He takes notice that Amnon looked ill, and being a subtle man, concludes that he was lo\ e-sick, {v. 4.) and asks liim, " Why art thou, bdng the king''s son, lean from day to day? \Miy dost thou pine, being the king's eldest son, and heir to the crown? Being the king's son," (1.) "Thou hast the pleasure of tlie court to di\ert thee; take those pleasures then, and with them drive away the sorrow, whatever it is." Content and comfort are not always to be found in royal palaces. Witli much more reason may we ask dejected and disconsolate saints, why they that are the children of the king of kings, and heirs of the crown of life, are thus lean from day to day. (2.) "Thou hast the power of a prince to command what thou wantest and wishest for; use that power therefore, and gratify thyself. Pine not away for that which, lawful or unlawful, thou, being the king's son, maye.vt have. Quicquid libet licet — Your will is lam." Thus Jezebel to yVhab in a like case, (1 Kings 21. 7.) Dost not thou goverr: Israel? The abuse ol power is the most dangerous temptation of the great.

2. Amnon Inning the impudence to own his wicked lust, miscalling it love, (/ love '/'amar,) Jon-dab put him in a Avay to couipass his desinor, -I'. 5. H id lie been what he piettnded, (Anincn's friend,) lie would ha\e startled at the i-atntion ft such hoj'rid wickedness, would ha\e luul t)efi:ie h'<^^ the evil of it, what an offence it was to Gcd, ^i.d

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what a wrong to his own soul, to entertain such a vile thought; of what fatal consequence it would be to him to cherish and prosecute it; he would ha\ e used his subtilty to divert Amnon from it, by recommending some other person to him, wlmm he might lawfully many. But lie seems not at all surprised at it; objects not either tlie unlawfulness or the difficulty, the i-eproach, or so much as his father's displeasure; but puts him in the way to get Tamar to his bed-side, and then he might do as he pleased. Note, The case of those is very miserable, whose friends, instead of admonishing and repiov-ing them, flutter them and forward them in their sinful ways, and are their counsellors and contrivers to do wickedly. Amnon is already sick, but goes about; he must take upon him to be' so ill, (and his thin looks will give colour enougli to the jjretence,) as not to be able to get up, and to have no ])petite to any thing but just that which pleases his fancy. Dainty meat is abhorred; (Job 33. 20.) the best dish from the king's table cannot please him; but if he can eat any thing, it must be from his sister Ta-mar's fair hand. This is what he is ad\ised to.

3. Amnon follows these directions, and thus gets Tamar within his reach. He made himself nick, v. 6. Thus he lieth in wait secretly, as a lion in his deti, to catch the fioor, and to dYanv them into his net, Ps. 10. 8. . 10: DaAid whs always fond of his children, and concerned if any thing ailed them; he no sooner hears that Amnon is sick, than he comes himself to visit him. Let parents learn hence to be tender of their children, and compassionate toward them. The sick child commonly the mother comforteth, (Isa. 66. 13.) but let not the father be unconcerned. We may suppose that when David canje to see his sick son, he gave him good counsel to make a right use of his affliction, and prayed with him, which did not alter his wicked purpose. At parting, the indulgent father asks, *' Is there any thing thou hast a mind to, that I can procure for thee?" "Yes, Sir," says the dissembling son, "my stomach is weak, and I know not of any thing I an eat, unless it be a cake cf my sister Tamar's making, and I cannot be satisfied that it is so, unless I see her mr.ke it, and it will do me the more good, if I eat it at her hand." David saw no reason to suspect any mischief intended, God hid his heart from understanding in this matter; he therefore immediately orders Tamar to go and attend her sick brother, v. 7. He does it very innocently, but afterwai-d, no doubt, reflected upon it with great regret. Tamar as innocently goes to her brother's chamber, neither of them dreading any abuse; why should she from a brother, a s.ck brotlier? Not disdaining, in obedience to her father, and love to her brother, (though but her half-brother,) to be his nurse, xi. 8, 9. Though she was a king's daughter, a great beauty, {y. l.)and well-dressed, {y. 18.) yet she did not think it below her to knead cakes and bake them, nor had she done it now, if she had not been used to it. Good housewifery is not a thing below the greatest ladies, nor ought they to think it a disparagement to them. The virtuous woman, whose husband sits among the elders, yet works Hvillinghj ivith her hands, Prov. 31. 13. Modern ages have not been destitute of such instances, nor is it so unfashionable as some would make it Preparing for the sick should be more the care and delight of the ladies, than preparing for the nice; charity more than curiosity.

4. Having got her to him, he contrives to have her alone; for the adulterer (much more, so vile an adulterer as this) is in care that no eye see him. Job 24. 15. The meat is ready, but he cannot eat while he is looked at by those about him; they must a'l be turned out, t. 9. The sick must be humoured, and think they have a privilege to command. Ta-

mar is willing tc humcur him; her chaste and virtuous soul h s not the least thought of' that which his polluted breast is full of; and therefore she makes no scruple of being alone with him m the in-. ner chamber, v. 10. And now the mask is thrown off, the meat is thrown bv, and the wicked wretch calls her sister, and vet impudent'y courts her to come and lie with him, v. 11. It was a base affront to her virtue, to think it possible to persuade her to consent to such wickedness, when he knew her behaviour to be alwajs exemplary, modest, and virtuous. But it is common for those that live in un-cleanness, to think others such as themselves, at least tinder to their sparks.

III. The Devi!, as a strong tempter, deafens his ear to all the reas'^nings with which she resisted his assrailts, and would have persuaded him to desist. We ma\ well imagine what a surprise and terror it was to the young lad^', to be thus attacked, how she blushed, and how she trembled; yet, in this great confusion, nothing couM be said more pertinently, or with greater strength of argument, than what she said to him.

1. She calls him brother, reminding him of the nearness of the relationship, which made it unlawful for him to marry her, much more to debauch her. It was expressly forbidden, (Lev. 18. 9.) under a severe peniUty, Lev. 20. 17. Great care must be taken, lest the love that should be among relatic ns, degenerate into lust.

2. She entreats him not to force her, which intimates that she would never consent *.o it in any degree; and what satisfaction could he take in offering violence ?

3. She lays before him the greiit wickedness cf it. It is folly; all sin is so, especially uncleanness: it is wickedness of the worst kind. Such abominations ought not to be committed in Isr;iel, among the professing people of God, tliat have better statutes than the heathen have. We are Israelites; if we do such things, we are more inexcusable than others, and our condemnaticn will be more intolerable, for we reproach the Loid, and that worthy name by which we are called.

4. She represents to him the shame of it, which perhaps might influence him more than the sin of it. " For mv part, whither shall I cause my shame to go ? If it should be concealed, yet I shall blush to think of it as long as I li^■e; and if ever it be known, how shall I be able to lock any of my friends in the face? For thv part, thou shalt be as one of thefjolsin Israel;" t^iat is. "Thou shalt be looked upon as an atrocious debauchee, the worst of men; thou wilt lose thine interest in the esteem of all that ;.re wise and good, and so wilt be set aside as unfit to rule, though the first-born; for Israel will never submit to the srovemment of s\ich a fool." Prospect o>f shame, especially everlasting shame, should detei-us f\'om sin.

5. To divert him from his wicked purpose at this time, and (if possible) to get clear of him, she intimates to him, that, probably, the king, rather than . he should die for love of her, would dispense witli the divine law, and let him marry her; not as if she thought he had such a dispensing power, or would pretend to it; she was confident that, upon notice given tn the king by himself, of this wicked desire, which he would scarcely have believed from any one else, he would take an effectual course to protect her from him.

But all her arts and all her arguments availed not. His proud spirit cannot bear a denial; but her comfort, and honour, and all that was dear to her, must be sacrificed to his brutish and outrasjeous lust, T'. 14. It is to be feared that Amnon, though young, had long lived a lewd life, which his father either knew not, or punished not; f?r a man could not, of a

n. SAMUEL, XIII.

sudden, arrive at such a pitch of wickedness as this. But is this his love to Tamar? Is tins the recompense he gives her for her readiness to attend him m his sickness ? Will he deal with his sister as with a harbt ? Base \iilain! God deliver all that are modest and virtuous from such wicked and unreasonable men.

IV. The Devil, as a tormentor and betrayer, immediately turns his love of her into iiatred; {v. 15.) He hated her with great hatred, greatly, so it is in tlie margin, and grew as outrageous in his malice, as he had been in his lust; he basely turned her out of doors by force; nay, as if he now disdained to touch her with his own hands, he ordered his servant to fiull litr out, and bolt the door after her, -v. 17. Now, 1. The innocent injured lady had reason to resent this as a great affront, and in some respects, (as she says, v. 16.) worse than the former; for nothing could hav e been done more barbarous, or more disgraceful to her. Had he taken care to conceal what was done, her honour had been lost to herself only. Had he gone down on his knees, and begged her pai-don, it might have been some little reparation. Had he given her tin\e to compose herself after the horrid confusion she was put into, she might have kept her countenance when she went out, and so have kept her counsel. But to dismiss her thus hurried, thus rudely, as if she had done some wi ked thing, obliged her, in her own defence, to proclaim the wrong that had been done her. 2. We may learn from it, both the malignity of sin, unbridled passions are as bad as unbridled appetites, and the mis:,h'evous consequences of sin, at last, it bites like a serpent; for here we find, (1.) That sins, sweet in the commission, afterward become odious and p inful, and the sinner's own conscience makes them s > to himself Amnon hated Tamar, because she w;.uld not consent to his wickedness, and so t ike part (f the bl.ime upon herself, but, to the last, resisted it, and reasoned against it, and so threw it up n him. Had he hated the sin, and loathed himself for it, we might have hoped he was penitent: Oodly sorroivivorketh indignatioji; (2 Cor. 7. 11.) but to hate the person he had abused, showed that his conscience was terrified, but his heart not at all humljled. See what deceitful pleasures those of the flesh are, how soon they p iss away, and turn into lo;ithing; see Ezek. 23. 17. (2.) That sins, secret in the commission, afterward become open and public, and the sinners themselves often make them so. Their own tongues f dl upon them. The Jewish doctors say, that, upon the occasion of this wickedness of Amnon, a law was made, that a voung man and a yoimg woman should never be alone together; for, said they, if the king's daughter be so used, what will become of the children of private men?

AVe nnist now lea', e the criminal to the terrors of his own guilty conscience, and inquire what becomes of the poor victim.

fl.] She bitterly lamented the injury she had received; as it was a stain to her honour, though no real blemish to her virtue. She tore her fine clothes ,n token of her grief, and put ashes upon her head, •o tleform herself, loathing her own beauty and ornaments, because they had occasioned Amnon's unlawful love; and she went on crying for another's sin, T'. 19.

[2.] She retired to her brother Absalom's house, because he was her own brother, and there she lived in solitude and sorrow, in token of her modesty, and detestation of uncleanness. Absalom spoke kindly to her, l)id her pass by the injur)', for the present, designing himself to revenge it, v. 20. It should seem, by Absalom's question, {HaH jimnoii been with thee ?) that Amnon was notorious for such lewd practices, so that it was dangerous for a mo-

dest woman to be with him; this Absalom might know, and yet Tamar be wholly ignorant of it.

21. But when king David heard of all these things, he was very wroth. 22. And Absalom spake unto his brother Amnon neither good nor bad : for Absalom hated Amnon, because he had forced his sister Tamar. 23. And it came to pass, after two full years, that Absalom had sheep-shearers in Baal-hazor, which is beside Ephraim: and Absalom invited all the king's sons. 24. And Absalom came to the king, and said. Behold now, thy servant hath sheep-shearers ; let the king, I beseech thee, and his servants, go with thy servant. 25. And the king said to Absalom, Nay, my son, let us not all now go, lest we be chargeable unto thee. And he pressed him: howbeit he would not go, but blessed him. 26. Then said Absalom, If not, I pray thee, let my brother Amnon go with us. And the king said unto him. Why should he go with thee?

27. But Absalom pressed him, that he let Amnon and all the king's sons go with him.

28. Now Absalom had commanded his servants, saying, Mark ye now when Amnon's heart is merry with wine; and when I sav unto you. Smite Amnon ; then kill him, fear not: have not I conmianded you ? be courageous, and be valiant. 29. And the servants of Absalom did unto Amnon as Absalom had commanded. Then all the king's sons arose, and every man gat him up upon his mule and fled.

What Solomon says of the beginning of strife, is as true of the beginning of all sin; it is as the letting forth of water; when once the flood-gates are plucked up, an inundation follows; one mischief begets another, and it is hard to say, what shall be in the end thereof.

I. We are here told, how David resented the tidings of Amnon's sin; he was very wroth, v. 21. So he had reason to be, that his own son should do such a wicked thing, and draw him to be accessary to it. It would be a reproach to him, for not giving him a better education; it would be a blot u])on his family, the ruin of his daughter, a bad example to his kingdom, and a wrong to his son's soul. But was it enough for him to be angry ? He ought to have punished his son for it, and to have put him to open shartie; both as a father, and as a king, he had power to do it. But the Septuagint here adds these words: But he saddened not the spirit of his son Jlmnon, because he loved him, because he was his Jirst-boim. He fell iiito Eli's error, whose sons made themselves vile, and he froivned not on them. If Amnon was dear to him, his punishing of him would have been so much the greater punishment to himself for his own uncleanness. But he cannot bear the shame those must submit to, who correct that in others, which they are c.oiisciousof in themselves, and therefore his anger must serve instead of his justice; this hardens sinners, Eccl. 8. 11.

II. How Absalom resented it. He resolves already to do the part of a judge in Israel; and since his father will not punish Amnon, he will, from a

11. SAMUEL, XIII.

40'J

principle, not ot justice, or zeal for virtue, but of reveuj^e, because he reckons himself affronted in the abuse done to his sister. Their mother was daughter to a heathen prince, [ch. 3. 3.) which perliaps they were upbraided with sometimes by their bret ,ren, as children of a stranger; as such a one Absaloai thought his sister was now treated; and if Amnon thought her fit to be made his harlot, lie wc uld think him fit to be made his slave; this em-aged him, and nntliing less than the blord of Anint;n will quen.'a his ruge. Here we have,

1. Tlie design conceived. Abaalom hated Amnon, [\\ 22.) and hv that halelh his brother, is a murderer already, and, like Cain, is of that wicked one, 1 John 3. 12»»15. Absalom's hatred of his brother's crime had been commendab.e, and he might justly have prosecuted him for it by a due course of law, for example to others, and the making of some compensation to his .njured s.ster; but to hate his person, and design his death by assassination, w.,s to put a great affront upon God, by offering to rep ir the breach of his seventh commandment by the violation of his sixth, as if they were not all alike sacred; But he that said. Do not commit adultery, said also. Do not kill, James 2. 11.

2. The design concealed. He said nothing to Amnon of this m itter, either good or bad, appeared as if he did not know it, and maintained toward him his usual civili'.y, only waiting f jr a fair opportunity to do him a mischief. That malice is the worst, (1.) Which is hidden close, and hi s no vent given to it. If Absalom had reasoned the matter with Amnon, he might have con\ inced him of his sin, and brought him to repentance; but saying nothing, x\mnon's heart was hardened, and his own more and more imbittered against him; therefore rebuking oui neighbour is opposed to hating him in our hearts. Lev. 19. 17. Let passion have vent, and it will spend itself. (2.) Which is gilded over with a show of friendship; so Absalom's was, his Kuords smoother than butter, but ivar in his heart. See Prov. 26. 26. (3.) Which is harboured long; two full years Absalom nursed this root of bitterness, T'. 23. It may be, at first, he did not intend to kill his brother, (for if he had, he might ha\ e had as fair au opportunity to do it as he had at last,) he only waited for an occasion to disgrace him, or do him some otlier mischief; but, in time, his hatred ripened to this, that he would be no less than the death of him. If the su}i going doivn once u/ion the wrath, gives such a place to the Devil as is intimated, Eph. 4. 26, 27. what would the sun-sets of two full years do ?

3. The design laid. (1.) Absalom has a feast at his house in the country, as Nabal had, on occasion of his sheep-shearing, v. 23. Attentive as Absalom was to his person, {ch. 14. 26.) and as high as he looked, he knew the state of his Jlocks, and looked well to his herds. Thnse tiiat have no other care about their estates in the counti-y, tlian how to spend them in the town, take a ready way to see the end of them. When Absalom had sheep-shearers, he would himself be with them. (2.) To this feast he invites the king, his father, and all the princes of the blood, v. 24. Not only tliat he might have this f pportunitv to pay his respects to them, but that he miglit make h'mself the more respected among his neighbours. Those tliat are akin to great folks, are apt to \'alue themselves too much on their kindred. (3.) The king would not go himself, because he would not put him to the expense of his entertainment, V. 25. It se:ems, Absalom had an estate in his own hands, on which he lived like himself; the king had gi\ en it him, but would have him to be a good husband of it: in both these, he is an example to parents, when their children are grown up, to g;ive them a competency to live upon, according to

Vol, II.—3 F

their rank, and then to take care that they do not live above it, especially that they be no way accessary to their dcing so. It is prudent for young house-keepers to begin as they can hold out, and not to spend the wool upon the shearing of it. (4. J Absalom got lea\ e for Amnon, and all the rest ct the king's sons, to come and grace his table in the country, v. 26, 27. Absalom had so effectually concealed his enmity to Amnon, that David saw no reason to suspect any design upon him in that, particular invitation, "'Let my brother Amnon go;" but this would make the "stroke more cutting to Da\ id, that he was himself drawn in to consent to that which gave the oppoitunity for it, as before, V. 7. It seems, David's sons, though grown up, continued to pay that deference to their fatlier, as net to go such a small jr^urney as this, witluait his leave. Thus ought children, even when thvy are become men and women, to hoii'ur their pai ents, advise with them, and do nothing material Without their consent, mucli less against their mind.

4. Tlie des.gn executed, v. 28, 29. (1.) Absa lom's entertainment was very plentiful; for he resolves tliat they shall all be merry with wine; at least, concludes that Amnon will be so, for he knew that he was apt to drink to excess. But, (2.) The orders he ga\ e to h,s servants concerning Amnon, that they should mingle his blood with his wine, were very barbarous. Had he challenged him, and, in reliance upon the goodness of his cause, and tlie justit e of God, fought him himself, though that had been bad enough, yet it had been more honourable and excusable; (our ancientlaw, in scjue cases, allowed trial by battle;) l)ut to murder hi ii, as he did, was to copy Cain's example, only that the reason made a difference; Abel was slain for his righteousness, Amnon for his wickedness. Observe the aggravations of this sin: [1.] He would liuve Amncn slan, wlieji his heart was merry with wine, and he was, consequently, least apprehensive (;f danger, least able to resist it, and also least fit to go ( ut cf the world; as if h's malice aimed to destroy both soul iuid body, not giv;ng him time to say, I^ord have mercy ujion me. \Vh;.t a dreadful surprise has death been to many, whose liearts have been overcharged with surfeiting and drunkenne.'ss! [2.] His servants must be employed to do it, and so involved in the guilt. He was to gi\ e the wcrd of comm .nd. Smite Anuioii; and ti.en they, in obedience to h'm, and, upon presumption that his authority would bear them out, must kill him. What an impious defiance does he bid to the divine law, when, though the command of God is express, Thou shall not kill, he bids them kill Amnon, with this warrant, *• Have not I commanded you? That is enough; Be courageous, and fear neither God nor man." Those servants are ill-taught, (;:nd have wicked masters,) who obey, in contradiction to God. Those are too obsequious, that will damn their souls to please their masters, whose big vvords cannot secure them from God's wrath. Masters must always command their servants, as those that know they have also a Master in heaven. [3.] He did it in the presence of all the king^s sons, of whom it is said, {ch. 8. 18.) that they were chief rulers; so that it was an affront to public justice, which thev had the administration of, and to the king his fither whom they represented, and a contempt of that sword which should have been a terror to his evil deeds; while his evil deeds, on the contrary, were a terroi- to him that bare it. [4. ] There is reason to suspect that Absalom did this, not only to revenge his sister's quarrel, but to make way for liimself to the throne; which he was ambitious of, and which he would stand fair for, if Amnon the eldest sen was taken off.

When the word of command was given, Absa

II. SAMUEL, XIV.

lom's servants failed not to execute it, being buoyed up with an opinion, that their i1 aster, being now next heir to tiie crown, (tor Chileab was dead, as Bishop Patrick thinks,) would save them from harm. Now the threatened sword ir> drawn in David's house, which should not depart from it. First, His eldest son falls by it, himself being, by his wickedness, the cause of it, and his father, by his connivance, accessary to it. Secondly, All his sons flee from it, and come home in terror, not knowing h. w far their brother Absalom's bloody design might extend. See what mischief sin makes in families.

30. And it came to pass, while they were ill tiie way, tiiat tidings came to David, saying, Absalom hath slain all the king's sons, and there is not one of them left. 31. Then the king arose, and tare his garments, and 'ay on the earth; and all his servants stood by with their clothes rent. 32. And Jona-dab the son of Shimeah, David's brother, answered and said, Let not my lord suppose that they have slain all the young men the king's sons; for Amnon only is dead: for by the appointment of Absalom this hath been determined from the day that he forced his sister Tamar. 33. Now therefore let not my lord the king take the thing to his heart, to think that all the king's sons are dead;. for Amnon only is dead. 34. But Absalom fled. And the young man that kept the watch lifted up his eyes and looked, and, behold, there came much people by the way of the hill side behind him. 35. And Jonadab said unto the king. Behold, the king's sons come: as thy servant said, so it is. 36. And it came to pass, as soon as he had made an end of speaking, that, behold, the king's sons came, and lifted up their voice, and wept: and the king also and all his servants v^^ept very sore.- 37. But Absalom fled, and went to Talmai, the son of Amniihud, king of Ge-shur. And David mourned for his son every day. 38. So Absalom fled, and went to Geshur, and was there three years. 39. And the soul of king David longed to go forth unto Absalom: for he was comforted concerning Amnon, seeing he was dead.

Here is,

I. The fright that David was put into by a false report brought to Jerusalem, that Absalom hud slain all ihe kind's sons, v. 30.' It is common for fame to make bad worse; and the first news of sucli a thing as this, represents it more dreadful than afterward it jjroves. Let us not therefore be afraid' of evil tidings, while they want confirmation, but when we hc^.ir the worst, h(ij)c the best, at least, hope better* However, this false news ga\e as much afHiction to David, for the present, as if it had been true; he tare his garments, and lay on the rarth, while, as yet, it was only a flying story, v. "1. It was wdl that David had grace; he had need eiiou:;h ' f it, f :r he had strong passions.

II. The rectifying of the mistake, two ways. 1.

By the sly suggestions of J nadab, David's nephew, who could tell him, Amnon onhi is dead, and r.. t aj the king's sons; {v. 32, 33.) and could tell him tof that it was done by the appointment cf Absalom, and designed from the da)' he forced his sister Tamar. What a wicked man was he, if he knew all this, or had any cause to suspect it, that he did not mike David acquainted with it sooner, that means might have been used to make up the quarrel, (such was Jonadab's dut}- luid he acted as an ht-nest man,) or, at least, that David might not have thrown Amnon into the mouth rf dangei', by letting him go to Absalom's house. If we do net our utmost to prevent mischief, we makeourseb.es acces sary to it. Jf we say. Behold, we know it not; doth 7T0t he that fiondereih the heart, consider whether we did or no? See Prov. 24. 11, 12. It is well, if Jonadab wlls not as guilty of Amnt n's death, as he was of his sin; such friends do th^y prove who are hearkened to as counsellors to dfi wii kealy: he that would net be so kind ;is to prevent Amnon's sin, neither would he be so kind ^s to pre\ ent his ruin, when, it sliould seem, he might have done both. 2. By tlie safe return of ;dl the king's sons, i except Amnon. They, and their attendants, were speedily discovered by the watch, {v. 34, 35.) and soon arriv ed, to show themsel'. es alive, but to bring the certain sad news that Absalom had murdered their brother Amnon. The grief David had been in for that which was not, made him the better able to bear that which was, by giving him a sensibk occasion, when he was undeceix ed, to thank God, that all his sons were not dead: yet, that Amnon was dead, and slain by his own brother, in such ;i treacherous barbarous manner, was enough to put the king and court, the king and kingdom, into real mourning. Sorrow is never more reasonable, than when there is sin in the case.

III. Absalom's flight from justice. Absalom, immediately Jled, V. 34. He was now as much afraid of the king's sons, as they were of him; they fled from his malice, he from tlieir justice; no part of the land of Israel could shelter him, the cities of refuge gave no protection to a wilful mui-derer; though David had let Amnon's incest go unjinnish-ed, Absalom could not promise himself h s pardrn for this murder; so express was the. law in this case, and so well known David's justice, and his dread of blood-guiltiness. He therefore made-the best of his way to his mother's relations, and was entertained by his grandfather, lalmai, king- of Geshur, (v. 37.) and tliere he was jn-otected three years; (i'. 38.) David not demanding him, and* Talmai not thinking himself obliged to send him back, unless he were demJuided.

IV. David's uneasiness for his absence. H( mourned for Amnon a good wiiile, (it'. 37.) but ht being past i-ecall, time wore off that grief; he was coinforted concerning- Amnon: it also were off too much his detest ition of Absalom's sin; instead o£ loathing him, as a nuirdcrer, he longs to go forth to him, V. 39. At first, he ciuld not find in his heart to do justice on him, now he can almost find in his heart to take him into his favour again. This was David's infirmity; something Cii d saw in his heart that made a difference, else we should have thought that he, as much as Eli, ho7ioured hus sons more than God.

CHAP. XTV.

How Absalom threw himself out of his royal father's pro tection and favour, wc read in the foreiroinfr chapter, which left him an exile, outlawed, and proscribed ; in this chapter, we have the arts that were used to bring him and his father together a-rain, and hovv, at last, it was done ; which is here recorded, to show the follv of David, ill spariii<j him, and indulging him in his wicitcd-

411

ness, for ivhich he «vas, soon aAer, severely corrected by his unnatural rebellion. 1, Joab, by bringinff a feigned iijsue (as the lawyers speak) to ho tried before him, in the case of a poor widow of Tekoah, gains from him a judgmtdt in general, That the case might be so, as that the putting of a murfierer to death ought to be dispensed with, V. 1 . . 20. II. Upon the application of this, he gains from him an order to bring Absalom back to Jerusalem, while VfX he was forbidden the court, v. 21. . 24. III. Afier an account of Absalom, his person, and family, >ve arc told hoiv, at lengtli, he was introduced by Joaij into the king's presence, and the. king was thoroughly reconciled to hhn, v. 25. . 33.

1-. ^i^TOW Joab the son of Zeiuiah per--L^ ceivcd that the king's heart ivas toward y\bsa!om. '2. And Joab sent to Tekoah, and fetched thence a wise woman, and said unto her, 1 pray tliee, I'eign thyself to be a mourner, and put on now mourning apparel, and anoint not thyself with oil, but be as a woman that had a long time mourned for the dead; 3. And come to the king, and speak on this manner unto him. So Joab put the words in her mouth. 4. And when the woman of Tekoah spake to the king, she fell on her face to the ground, and did obeisance, and said. Help, O king. 5. And the king said unto her, What aileth thee? And she answered, I aw indeed a widow woman, and my husband is dead. 6. And thy handmaid had two sons, and they two strove together in the field, and there 7vas none to part them, but tlie one smote the other, and slew him. 7. And, behold, the whole family is risen against thine handtnaid, and they said. Deliver him that smote his brother, that we may kill him, for the life of his brother whom he slew; and we will destroy tha lieir also: and so they shall qi^nich my coal which is left, attd siiall not leave to my husband neither name nor remainder upon the earth, b. And the king said unto the woman, Go to thine house, and I will give charge concerning thee. 9. And the woman of Te-koah said unto the king, My lord, O king, the iniquity he on me, and on my father's house; and the king and his throne be guiltless. 10. And the king said, Whosoever saith m/o'ht unto thee, bring him to me, and he shall not touch thee any more. 11. Then said she, I pray thee, let the king remember the Loud thy God, that thou \* ouldest not suffer the revengers of blood to destroy any more, lest they destroy my son. And he said. As the Lord liveth, there shall not one hair of thy son fall to the earth. 12, Then the woman said. Let thine handmaid, I pi-ay thee, speak one word unto my lord the king. And he said. Say on. 13. And the woman said. Wherefore then hast thou thought such a thing against the people of God ? for the king doth speak this tiling as one which is faulty, in that the

king doth not fetch home again his banished. 14. 'toy w(i must needs die, and are as water spilt on the ground, which cannot be gathered up again: neither doth God respect ani/ person; yet doth he devise means that his banished be not expelled from him. 15. Now therefore that I am come to speak of this thing unto my lord the king, it is because the people have made me afraid : and thy handmaid said, I will now speak unto the king; it may be that the king will perform the request of his handmaid. IG. For the king will hear, to deliver his handmaid out oi' the hand of the man that iconld destroy me and my son together out of the inheritance of God. 17. Then tliine handmaid said. The word of my lord the king shall now be comfortable : for as an angel of God, so is my lord the king, to discern good and bad; therefore the Lord thy God will be with thee. 18. Then the king answered and said unto the woman. Hide not from me, I pray thee, the thing that I shall ask thee. And the woman said, l-et my lord the king now speak. 19. And the king said. Is not the hand of Joab with thee in all this? And the woman answered and said. As thy soul liveth, my lord the king, nopiC can tiaii to the right hand or to the left from aught that my lord the king hath spoken: for thy servant Joab, he bade me, and he put all these words in the mouth of thine handmaid: 20. To fetch about this form of speech liath thy servant Joab done this thing: and my loid is wise, according to the wisdom of an angel of God, to know all things that are in the earth.

Here is,

I. Joab's design to- get Absalom recalled out of banishment, liis crime patdoiied, and his attainder reversed, i». 1. Joab made himself very Ijusy in this affair, 1. As a courtier, tliat was studious, bv all ways possible, to ingiatiate himself with his prince, and inipi-o\ e his interest in his favour; he perceived thai the /ci>ig-'s heart was toward Absalom, and* that, the lieat of his displeasu e being over, he still retained his old affection for him, and only wanted a friend to court liim to be reconciled, and to contri\ e for him how he might do it, without impeaching the honour of his justice. . Jcalj, finding how Da\id sto<^d affected, undertook this good office. 2. As a friend to Absalom, wlioin, perliaps, he had a particular Icindness for, at /e;ist looked upon as the rising sun, to wliom it was liis interest to recommend himself. He plainlv- f rcsaw that his father would, at length, be recf ncikd to him. and therefore tliought he sliould make Ijcth his friends, if he were instrumenLil to. bring it about. 3. As a statesman, and one conceined f'>r the public welfare. He knew how much Absa'.oui was the darling of the people, ;;.nd if David should die while he M-as in banishment, it might occ;ision a civil war between those that were for him and those that were against him; for it is probable th it though all Israel loved his person, yet they were much divided upon his case. 4. As one who was himself a delin

ri. SAMUEL, XIV.

qiient, by the murder of Abner; he was conscious to hiniselt" cf the guilt of blood, and that he was himself obnoxious to public justice, and therefore, wh:ite<. er favour he could procure to be; shown to Abbuloni, would corroborate his reprieve.

II His contrivance to do it, by laying somewhat of a parallel case before the king, which was done so dexterously by the person he employed, that the king tock it for a real case, and gave judgment upon it, as he had done upon Nathan's parable; and the judgment being in favour of the criminal, the m.muger might, by that, discover his sentiments so far, as to \ cnture upon the application of it, and to show, that it was the case of his own f imily, which, it is probalile, she was instructed not to proceed to, if tiie king's judgment upon her case had been severe.

1. The person he employed, is not named, but is s lid to be a ivoman of Tekoali, one whom he knew to be fit f(jr such an undertaking: and it was requisite that the scene should be laid at a distance, that David might not think it strange that he had not heard of it before. It is said, She was a wise woman, one that had a quicker wit, and a readier tongue, than most of her neighbours, v. 2. The truth of the story would be the less suspected, when it came, as was supposed, from the person's own mouth.

2. The character she put on, was, that of a disconsolate widow, T'. 2. Joah knew such a one would have an easy access to the king, who was always ready to comfort the mourners, especially the mourning widows, having himself mentioned it among the titles of God's honour, that he is a Judge of the widows, Ps. 68. 5. God's ear, no doubt, is more open to the cries of the afflicted, and his heart too, th,:n that of the most merciful princes on e;;rth could l)e.

3. It was a case of compassion which she had to represent to the king, and a case in which she could have no relief but from the chancery in the royal breast; the law (and, consequently, the judgment of all the inferior courts) being against her. She tells the king tiiat she had buried her husband; {v. 5.) that she had two sons that were the support and comfort of her widowed st ite; th;it these two (as young men are apt to do) fell out and fought, and one of them unhappily killed the other; {v. 6.) that, for her part, she v,'as desirous to protect the manslayer, for, as Rehekah argiud crnrerning her two sons, !i'/iy should she he defirived of them both in one day? Gen. 27. 46. But though she, who was nearest of kin to the slain, was willing to let fall the demands of an avenger f)f blood, yet the other relations ins'sted upon it, that the surviving brother should be put to death according to 1 iw, not out of any affection, either to justice or to the memory of the slain brotlier, l)ut that, by destroying the heir, (which thev had the impudence to own was the thing they aimed at,) the inherit mre might be tlieir's: and thus they would cut off (1.) He comfort; " They shall quench my coal, deprive me of the only support of my old age, and \)\\t a period to all my joy in this world, wliich is reduced to this one coal." (2.) Her husband's memory; " His family will be quite extinct, and they will leave him nei ther name nor remainder," x>. 7.

4. The king promised her his favour, and a protection for her son. Observe how she grew upon the king's compassionate concessions. (1.) Upon the representation of her case, he promised to consider of it, and to give orders about it, v. 8 This was encouraging, that he did not dismiss her ])eti-tion with " Currat lex — Let the law take its course; blood calls for blood, and let it have what it calls for;" but he will take time to inquire whether the allegations of her petition be true. (2.) The wo-

man is not content with this, but begs that he would immediately give judgment in her favour; and, if trie matter of fact were not as she represented it, and consequently a wrong judgment given upon it, let her bear the blame, and free the king and hi? throne from guilt, v. 9. Yet her saying this would not acquit the king, if he should pass sentence without taking due cognizance of the case. (3.) Being thus pressed, he makes a further promise, that she should not be injured or insulted by her adversaries, but he would protect her from all molestation, v. 10. Magistrates ought to be the patrcns of oppressed widows. (4.) Yet this does not content her, unless she can get her son's pardon, and protection fc'r him too. Parents are not easy, unless theirchildren be safe, safe for both worlds, -y. 11. " Let not the avenger of blood destroy my son, for I am undone if I lose him; as good take my life as his. 1 here-fore let the king remember the Lord thy God;" that is; [1.] "Let him confirm this merciful sentence with an oath, making mention of the Lord our Ood, by way of appeal to him, that the sentence may be indisputable, and irreversible; and then I shall be easy." See Heb. 6. 17, 18. [2.] "Let him consider what good reason there is for this merciful sentence, and then he himself will be confirmed in it. Remember how gracious and merciful the Lord thy God is, how he bears long with sinners, and does not deal with them according to their deserts, but is ready to forgive. Remeinber how the Lord tinj God spared Cain, who slew his brother, and protected him from the avengers of blood. Gen. 4. 15. Remember\\oW the Lord thy .God forgave thee the blood of Uriah, and let the king, that has found mercy, show mercy." Note, Nothing is more proper, or more powerful, to engage us to every duty, especially to all acts of mercy and kindness, than to remember the Lord our God, (5.) This importunate widow, by pressing the matter thus close, obtains, at last, a full pardon for her son, ratified with an oath as she desired; As the Lord liveth, there shall not one hair of thy son fall to the earth; that is, " I will undertake he shall come to no damage upon this account." Tlie Son of David has assured all that put themselves under his protection, that, though they should be put to death for his sake, not a hair of their head shall perish; (Luke 21. 16,18.) though they should lose /or him, they should not lose by him. Whether David did well, thus to undertake the protection of a murderer, whom the cities of refuge would not protect, I cannot say. But as the matter of fact appeared to him, there was not only great reason for compassion to the mother, but room enough for a favourable judgment concerning the son: he had slain his brother, but he hated him not in time past; it was upon a sudden provocation, and, for aught that appeared, it might be done in his own defence. He pleaded not this himself, but the judge must be of counsel for the prisoner; and. therefore. Let mercy, at this time, rejoice against judgment.

5. The case being thus adjudged in favour of her son, it is now time to apjily it to the king's son, Absalom. The mask here begins to be thrown off, and another scene opened; the king is surprised, but not at all displeased, to find his humble petitioner, of a sudden, become his repro\ er, his privy-counsellor, an advocate for the prince his son, and the mouth of the people, undertaking to represent to him their sentiments. She begs his pardon, and his patience, for what she had further to say, (y. 12.) and has leave to say it, the king being verj' well pleased with her wit and humour.

(1.) She supposes Absalom's case to be, in effect, the same with that which she had put as her son's; and therefore, if the king would protect her son, though he had slain his brother, much more ought

413

he to protect his ovrn, and to fetch, home his banink-

ed, V. 13. Mutato nomine de te fahula narratur —

Change but the names, to you the tale belongs. She

names not Absalom, nor needed she to n.ime him;

David longed so much after him, and had him so

much in his thoughts, that he was soon aware whom

I she meant by his banished. And in tliose two words,

I were two arguments which the king's tender spirit

felt the force of: "He is banished, and has, for

tl\ree years, undergone the disgrace and terror, and

all the inconveniences, of banishment: sufficient to

such a one is this/iu?iishment: but he is thy banish-

. ed, thy own son, a piece of thyself, thy dear son,

. whom thou lo\ est."

It is true, Absalom's case differed very much from that which she had put. Abs dom did not slay his brother upon a hasty piss'on, but maliciously, and upon an old grudge; not in the field, where there were'no witnesses, but at table, before all his guests. Absalom was not an only son, as lier's was; David had many more, and one lately born, more 1 kely to be his successor than Absalom, for he was called Jedidiah, because God lo\ ed him. But David was himself too well affected to the cause, to be critical in his remarks upon the disparity of the cases, and was more desirous than she could Ije, to bring that favourable judgment to his own son, which he had given concerning her's.

(2.) She reasons upon it with the king, to persuade him to recall Absalom out of banishment, give him his pardon, and t ike him into his favour again.

[1.] She pleads the interest which the people of Israel had in him. " What is done against him, is done against the fieofile of God, who have their eye npon him as heir of the crown, at least, have their eye upon the house of David in general, with which the covenant is made, and which therefore they cannot see the diminution and decay of, by the fall (if so many of its branches in the ttower uf their age. Therefore the king sfieaks as one that is faulty, for he will provide that my husband's name and memory be not cut off, and yet takes no care, tliough his own be in danger, which is of more value and importance than ten thousand of our's."

[2.] She pleads man's mortality; {v. 14.) " ]Ve must needs die, it is appointed for us, we cannot avoid the thing itself, nor defer it till another time. We are all under a fatal necessity of dying; and when we are dead, we are past recall, as water spilt upon the ground; nay, even when we are alive, we are so, we have lost our immortality, past retrieve. Amnon must have died, some time, if Absalovn.-had not killed him; and if Absalom be now put to death for killing him, that will not bring him to life again." This vas poor reasoning, and would serve against the punishment of any murderer; but, it should seem. Amnon was a man little regarded by the people, and his death little lamented, and it was generally thought hard that so dear a life as Absalom's should go for one so little valued as Amnon's.

[3.] She pleads God's mercy and his clemency toward poor guilty sinners. " God does 7iot take aivay the soul, or life, but devises ?neans that his banished, his children that have offended him, and arc obnoxious to his justice, as Absalom is to thine, be 7iot for ever expelled from him," v. 14. Here are two great instances of the mercy of God to sinners, properly urged as reasons for showing mercv. First, The patience he exercises toward them. His law is broken, yet he does not immediatelv take away the lite of those that break it; does not strike sinners dead, as justly he might, in the act of sin, but bears Aith them, and waits to be gracious. God's vengeance had suffered Absalom to live; why then should not David's justice suffer him? Secondly, ' The provision ho had made for their restoration to his favour, that liiough by sin they had banished

themselves from him, yet they might not be expelled, or cast off, for ever. Atonement might be made for sinners by sacrifice. Lepers, and others ceremonially unclean, were banished, but ])ro>ision w;:s made for- their cleansing, that, though for a time excluded, they might not be finally expelled. The state of sinners is a state of banishment from God. Poor banished sinners are likely to be for ever expelled from God, if some course' be not taken to prevent it: it is against the mind of God that they should be so, for he is not willing that any should perish: infinite wisdnm has devised proper means to prevent it; so that it is sinners' own fault, if they be cast off. This instance of God's good will towards us all, should incline us to be meruful and compassionate one towards another, Matt. 18. 32, 33.

6. She concludes lier address, with high compliments to the king, and strong expressions of her assurance that he would do what was just and kind, both in the one case and the other; {v. 15'-17.) for, as if the case had been real, still she pleads for herself and her son, yet me.ming Absalom.

(1.) She would not base troubled the king thus, but that the people made her afraid. Understanding it of her own case, all her neighbours made her apprehensive of the ruin she and her son were upon the brink of, from the avengers cf blood, the terror of which made her thus bold in her applications to the king himself. Understanding it of Absalom's case, she gives the king to understand, what he did not know before, that the nation was disg-ust-ed at his severity towards Absalom, to that degree, that she was really afraid it would ixcasion a general mutiny, or insurrection, for the pi-eventing of which great mischief, she \ entured to speak to the king himself. The fright she was in must excuse her rudeness.

(2.) She applied herself to him with a great confidence in his wisdom and clemency. "I said, / nvill sfieak to the king myself, and ask nobody to speak for me; f r the king wi'.l hear reason, even from so mean a creature as I am, will hear the cries of the oppressed, and will not suffer the poorest of his subjects to be destroyed out of the inheritance of God," that is, *' driven out of tlie land of Israel, to seek for shelter among the uncircumcised, as Absalom is, wh(--se case is so much the worse, that, l)eing shut out of the inheritance of God, he wants (iod's law and ordinances, which might help to bring him to repentance, and is in danger of being infected with the idolatiy of the heathen among whom he sojourns, and of bringing home the infection. " To engage the king to grant her request, she expresses a confident hope, that his answer would be comfortable, and such as angels bring, (as Bishop Patrick exp'ains it,) who are messengers of divine mercy. What this woman says, by way of compliment, the prophet says by way of promise, (Zech. 12. 8.) that when the tveak shall be as Da vid, the house of David shall be as the angel of tht Lord. " And, in order to this, the Lord thy Gou shall be with thee, to assist thee in this and ever) judgment thou givest." Great expectations are great engagements, especially to persons of honour, to do their utmost not to disappoint those that depend upon them.

Lastly, The hand of Joab is suspected by the king, and acknowledged by the woman, to be in all this, V. 18..20.

(1.) The king soon suspected it. For he could not think that such a woman as this, would have appealed to him, in a matter of such moment, of her own head. And he knew none so likely to set her on as Joab, who was a politic man, and a friend of Absalom.

(2.) The woman very honestly owned it. '* Th/

11. SAMUEL, XIV.

serviiiil Joab, he hade me. If it be well done, let him h.ive the thanks; if ill, let him bear the bhinie." Thougli she found it very agreeable to the king, yet she would not take the praise of it to herself, but speaks the truth as it was, and gives us an example t(; do likewise, and nevei- to tell a lie for the concealing of a well-managed scheme; Dare to be true, • othing can need a lie.

21. And the king said unto Joab, Behold now T have done this thing: go therefore, brii:' the young man Absalom again. 22. And Joab fell to the ground on his face, and bowed himself, and thanked the king: and Joab said. To-day thy servant knoweth that I have found grace in thy sight, my lord, O king, in that the king hath fulfilled the request of his servant. 23. So Joab arose, and went to Geshur, and brought Absalom to Jerusalem. 24. And the king said, Let him turn to his own house, and let him not see my face. So Absalom returned to his own house, and saw not the king's face. 25. But in all Israel there was none to be so much praised as Absalom for his beauty: from the sole of his foot even to the crown of his head there was no blemish in him. 26. And when he polled his head, (for it was at every year's end that he polled it; because the hair was heavy on him, therefore he polled it,) he weighed the hair of his head at two hundred shekels, after the king's weight. 27. And unto Absalom there wer*" born three sons, and one daughter, whose name icas Tamar: she was a woman of a fair countenance.

Observe here,

I. Orders given for the bringing back of Absalom; the errand on which the woman came to David, was so agreeable, and her management of it so very ingenious and surprising, that he was brought into a peculiarly kind humour: Go, (says he to Joab,) bring the voung man .Absalom again, v. 21. He was^ himself inclined to favour him, yet, for the honour of his justice, he would not do. it but upon intercession made for him, which may illustrate the methods of divine grace. It is true, God has thoughts of compassion toward poor sinners, not willing that any should perish, yet he is reconciled to them through a Mediator, who intercedes with him on their behalf, and to whom he has given these orders. Go, bring them again. God was in Christ reconciling the rjorld to himself, and he came to this land of our banishment, to bring us to God.

Joab, ha\'ing received these orders, 1. Returns thanks to the king f^r doing him the honour to em-

Jiloy him in an affair so universally grateful, v. 22. oab took it as a kindness to himself, and (some think) as an indication that he would nevercall him to an account for the murder he had been guilty of. But if he meant so, he was mistaken, as we shall find,, 1 Kings 2. 5, 6. 2. Delays not to execute David's orders; he brought Absalom to Jerusalem, v. 23. I see not how David can be justified in suspend-\ng the execution of the ancient law, (Gen. 9. 6.) lYhoso sheds man's blood, by man shall his blood be ■ shed, in which a righteous magistrate ought not to acknowledge even his brethren, or know his own

children. God's laAvs wee never designed to be like cobwebs which catch the little Hies, i);;- MifTer the great ones to break thrc.ugh. G', d justiv made Absalom a scourge to him, whim his tco;is,li ])ity thus spared, "ut though he allowed liini to return to his own house, he forbade him tlie court, and would not see him himself, v. 24. He put him under this interdict, (1.) For his own hrnour, that he might not seem to countenance so great a criminal, nor to forgive him too easily. (2.) For Absalom's greater humiliation. Perhaps he had heard something of his conduct, when Joab went to fetch him. which gave him too much I'eason to think that he was not truly penitent; he therefore put Jaim under this mark of his displeasure, that he might be awakened to a sight of his sin, and lo sorrow for it, and migiit make his peace with God; upon the first notice of which, no doubt, David would be forward to receive him again into his favour.

II. Occasion taken from hence to give an account of Absalom. Nothing is said of his wisdom and piety; though he was the son of such a devout father, we read nothing of his devotion; parents cannot give grace to their children, though they give them ever so good an education. All that is here said of him, is, 1. That he was a very handsome man; there was not his equal in all Israel for beauty, V. 25. A poor commerdation frr a man that had nothing else in him valuable. Handsome are they that handsome do. Many a polluted deformed soul dwells in a fair and comely body; witness Absalom's, that was polluted with blood,' and deformed with unnatural disaffection to his father and prince. In his body there was no blemish, but in his mind nothing but wounds and bruises. Perhaps this was one reason why his father was so fond of him, and protected him from justice. Those have reason to fear affliction in their children, who are better pleased with their beauty than with their virtue. 2. That he had a very fine head of hair. Whether it was the length, or colour, or extraordinary softness of it, something there was, which made it very valuable, and \ ery much an oi-nament to him, v. 26. This notice is taken of his hair, not as the hair of a Nazarite, (he was far from that strictness,) but as the hair of a beau. He let it grow, till it was a i)urthen to him, and w:is heavy on him, nor would he cut it, as long as ever he could l^enr it. As pride feels no cold, so it feels no he it; and that which feeds and gratifies it, is not c( mplained of, though very uneasy. When he did poll it at certa-n times, for ostentation he had it weiglicd, tliat it might be seen how much it excelled other men's; and it weighed two hundred shekels, which some reckon to be- three pounds and two ounces of our weight; and with the oil and powder, especially if it were powdered (as Josephus says the fashion then was) with gold-dust. Bishop Patrick thinks it is not at all incredible that it should weigh so much. This fine hair proved his halter, ch. 18. 9. 3. That his family began to be built up. It is probable that it was a good while before he had a child; and then it was, that, despairing of having one, he set up that pillar which is mentioned, ch. 18. 18. to bear up his name: but afterward he had three sons, and one daughter, 7>. 27. Or, perhaps, these sons, while he was hatching his rebellion, were all cut off by the i-ightcous hand of God, and thereupon, he set up that monument.

28. So Absalom dwelt two full years in .Jerusalem, and saw not the king's face. 29. Therefore Absalom sent for .Toab, lo have sent him to the king; but he would not come to him: and when \\". sent again the

J]. SAMUEL, XV.

Alb

second time, he would not come. 30, llierefore he said unto his servants, See, '.^oab's field is near mine, and he hath barley there; go and set it on fire. And Absalom's servants set the field on fire. 31. Then Joab arose, and came to Absalom unto his house, and said unto him, Wherefore have thy servants set my field on fire?

32. And Absalom ans\v(Med Joab, Behold, I sent unto thee, saying, Come hither, that I may send thee to the king, to say. Wherefore am I come from Geshur ? it had been good for me to have been there still: now therefore let me see the king's face; and if there be nmj iniquity in me, let him kill me.

33. So Joab came to the king, and told him: and when he had called for Absalom, he came to the king, and bowed himself on his face to the ground before the king: and the king kissed Absalom.

Three years, Absalom had been an exile with his f.ither-in-lavv, and now, two years, a prisoner at large in his own house, and, in both, better dealt with than he deserved; yet his spirit was still unhunibled, his pride unmortified, and, instead of being thankfid that his life is spared, he thinks himself sorely wronged that he is not restored to all his places at court. Had he truly repented of his sin, his distance from the ;j,aieties of the court, and his solitude and retirement in his own house, especially being in Jeiusalem the holy city, would have been very agreeable to him. If a murderer must live, yet let him he for ever a recluse. But Absalom cannot bear this just and gentle mortification; he longs to see the king's face, pretending it was because he loved him, but really because he wanted an opportunity to suppUmt him. He cannot do his f'ther mischief, till lie is reconciled to him; this therefore is the first branch of his plot; this snake cannot sting again, till lie be warmed in his father's bosom. He gained this point, not by pretended suljmissions and promises of reformation, but (would you think of it?) by insults and injuries.

1. By his insolent carriage tmvard Joab, he brought him to mediate for him. Once and agahi, he sent to Joab to come and speak with him, for he durst not go to him; but Joali would not come, (f. 29.) probably, because Absalom had net owned the kindness he had done him, in bringing him to Jerusalem, so gratefully as he thought he should have done; proud men take every service done them for a delit. One would have thought that a person in Absalom's circumstances would ha\e sent to Toab a kindly message, and offered him a large gratuity; courtiers expect it: instead of this, he bids his servants set Jnab's corn-fields on fire; {v. oO.) as spiteful a thing as he could do. Samson could not think of a greater injury to do the Philistines than this. Strange, that Absalom should think, by doing Joab a mischief, to prevail with him to do him a kindness; or to recommend himself to the favour of his p'-ince or people, by showing himself so verv malicious and ill-natured, and such an enemv to the public good, for the fire might spread to the coin of others. Yet by this means he brings Joab to him, V. 31. Thus Ciod, by afflictions, brings those to him, that kept at a distance from him. Absalom was obliged by the law to make restitution, (Exod. •22. 6.) yet we do not find that either he offered it, or that Joab demanded it. Joab (it might be)

thought he could not justify his rcfus;.l to go mik! speak with him; and therefore Al)salrm thrught lie could justify his taking this way to fetch him. And now Joab (perhaps frightened at the surprising boldness and fury of Absalom, and apprchensiv e that he had m-.de an interest in the people strong enough to bear him out in doing the most daring things, else he would never have done this,) net only puts up witli this injury, but goes on his errand to the king. See what some" men can do, by threats, and carrying things with a high hand.

2. By his insolent message (for I can qall it no better) to the king, he reco. ered his place at court, to see tlie king's face, that is, to become a pri\y counsellor, Esth. L 14. (1.) His message was haughty and imperious, and verv unbec oniing either a son cr a subject, x>. 32. He"undei-v;-.lued the favour that had been showed him, in recalling him from banishment, and restoring him to his own house and that in Jerusalem; U'hfrefvre am 1 come from Geshur? He denies his own crime, th( ugh most notorious, and will not own that there was any iniquity in him, insinuating that theref re he had been wronged in the rebuke he had been under. He defies the king's justice, " Let him kill me, if he can find in his heart;" knowing he loi ed him too well to do it. (2.) Yet with this message he carried his point, v. 33. David's strong affection ff r him, construed all this to be the language of a great

j respect to his father, and an earnest desire of his favour, when, alas, it was nothing like it. See how easily wise and good men may be imp- sed ujion by

j their own children that design ill, espcciallv wheii they are blindly fond of them. Absalom,"by the posture of his body, testified his submission to his father. He boived himself on his facr to the (ground; and David, with a kiss, scaled his ]iardon. D d the bowels of a father prevail to rec( ncile him to an impenitent son, and shall penitent sinners question the compassion of him wh(i is the Father (f mevcy? If Ephraim bemoan himself, God soon bemoaiis him, with all the kind expressions of a fatherly tenderness; He is a dear son, and a pleasant child, Jer. 31. 20.

CHAP. XV.

Absalom's name signifips the peace of his father, yet he proves his piealest trouble; fo often at-e Me disappointed in our expectations from the creature. Th- sivord, entailed upon David's house, had hitherto bi en ^inionp- his children, but now it beriiis to be draivn asain-t himself, with this no-oravation, that he may thariK- hi'ii-elf for it, for had he done ju-lice upon the miirdoror, tie tiad prevented the traitor. The story of Absalom's i-bel'ion be-fjins with tliis chapter, but we must o-o over 'hrce or four more before we see the end of it. In Ihi- chapter, we have, I. The arts Absalom used to insinuale himtelf into the people's affection, v. I . . 6. II. His oneri avowal of his pretensions to the crown at Hebron, v, iiither he went under colour of a vow, and the strons: pariv tiiiif appeared for him there, v. 7 .. 12. III. The no'ice brought of this to David, and his flitiht from Jerusalem, 'hereupon, V. 13. . IS. In his flidit we are told, 1 What passed between him and Ittai, v. 19 . . 22. 2. The concern of the country for him, v. 23. 3. His conference with Zadok, V. 24..29. 4. His tears and prayers upon this occasion. V. 30, 31. 5. Matters concerted by him with Hushai, v'. 32. . 37. Now the word of God was fulfilled, that he would raise up evil against him out of his own house, eh. 12. 10. .

1. A ND it came to pass,after this, that -l\- Absalom prepared him chariots and horses, and fifty men to rui.i before him. 2. And Absalom rose up early, and stood beside the way of the gate: and it was so, that when any man that had a controversy came to the king for judgment, then Absalom

II. SAMUEL, XV.

called unto him, and said, Of vvliat city (tit thou? And lie said, Thy seivanl is ol" one of the tribes of Israel. 3. And Absalom said unto him, See, thy matters arc good and right; but ihere is no man dcpnletl of the king to hear the-e. 4. Absalom said mon^-over, Oh that I were made judge jn the land, that every man which hath any suit or cause might come unto me, and I would do him justice ! 5. And it was so, that when any man came nigh to him to do him obeisance, he put forth his hand, and took him, and kissed him. 6, And on this manner did Absalom to all Israel that came to the king for judgment. So Absalom stole the hearts of the men of Israel.

Absalom is no sooner restored to his place at court, than he aims to be in the throne. He that was unhumbled under his troubles, became insufferably proud when they were over; and he cannot be content with the honour of being the king's son, and the prospect of being his successor, but he must be king now. His mother was a king's daughter; on that, perhaps, he valued himself, and despised his father, who was but the son of Jesse. She was the daughter of a heathen king, which made him the less concerned for the peace of Israel. David, in this unhappy issue of that marriage, smarted for his being unequally yoked with an unbelievei'.

When Absalom was restored to the king's favour, if he had had any sense of gratitude, he would have studied how to oblige his father, and make him easy; but, on the contrary, he meditates how to undermine him, by stealing the hearts of the people from him. Two things recommend a man to popular esteem; greatness, and goodness.

I. Absalom looks great, t. 1. He had learned of the king of Geshu'v n-hnt was not allowed to the kings of Israel, t Itiply horses; which make him look desirable, while his father, on his mule, looks despical)le. The people desired a king like the nations; and such a one Absalom will be, appearing in pomp and magnificence, abo\ e what had been seen in Jerusalem. Samuel had foretold that this would be the manner of the king; He shall have chariots and horsemen, and some shall run before his chariots, (1 Sam. 8. 11.) and this is Absalom's manner. Fifty footmen (in rich liveries we may suppose) running before him, to give notice of liis approach, would highly gratify his pride and the people's foolish fancy. David thinks that it is designed only to grace his court, and conni\ es at it. Those parents know not what they do, who indulge a proud humour in their children; for I have seen more young people ruined by pride than by any one lust whatsoe\er.

II. Absalom will seem very good too, but with a very bad design. Had he proved himself a good son, and a good subject, and set himself to serve his father's interest, lie had done his present duty, and showed himself worthy of future honours, after his father's death. Those that know how to obey well, know how to rule. But to show how good a judge, and how good a king, he will be, is but to deceive himself and others. Those are good indeed, that are good in their o,wn place, not that pretend how good they will be in other people's places. But this is all the goodness we find in Absalom.

1. He wishes that he were a judge in Israel, v. 4. He had all the pomp and all the pleasure he could wish; yet this will not content him, unless he have

power too; 0 that T were a judge in Israel! He that should himself have been judged to death for murder, has the impudence to aim at being a judge of other.s. We read not of Absalom's wisdom, \.T-tue, or learning in the laws, nor had he given any ])roofscf his lo\ e to justice, but the contrary: yet he wislies he were a judge. Note, Those are commonly most ambitious of preferment, that are least fit for it; the best qualified are the most modest and self-diffident, while it is no better tlian the spirit cf an Absalom, that says, O that I were a Judge in Israeli

2. He takes a very bad course for the accr m-plishing of his wish. Had he humbly petitioned his lather to employ him in *he administralicn of justice, and studied to qualify himself for it, (accoi d-ing to the rule, Exod. 18. 21.) no doubt, he had been sure of the next judge's place that fell; but this is too mean a post for his proud spir.t. It is below him to be subordinate, though to the king his father; he must be supreme, or nothing. He wants to be such a judge, that every man who has any c;iuse, shall come to him: in all causes, and o^ er all persons, he must preside; little thinking what a fatigue this would be, to have every man come to him. Moses himself could Tiot bear it. Those know not what power is, that grasp at so much, so very nmch.

To gain the power he aims at, he endeavours to instil into the people's minds,

(1.) A bad opinion of the present administratirn, as if the affairs of the kingdom were altogether neglected, and no care taken about them. He got round him all he could, that had business at the council-board, inquired wh;it their business was; and, [1.] Upon a slight and general inquiry into their cause, he pronounced it good; Thy matters are right. A fit man indeed to be a judge, who would give judgment upon hearing one side only! For he has a bad cause indeed, that cannot put a good colour upon it, when he himself has the telling of the story. But, [2.] He told them th::t it was to no purpose to appeal to the throne. There is no man defiuted of the king to hear thee. The king is himself old, and past business; or so taken up with his devotions, that he ne\ cr minds business; (his sons were so addicted to their pleasures, that, though they had the name of chief rulers, they took no care of the affairs committed to them;) he further seems to insinuate, what a gre: t loss there was of him, while he was banished and confined, and how much the public suffered by it; what his father said truly in Saul's reign, (Ps. 75. 3.) he says falsi ly. The land and all the inhabitants of it are dissolved, all will go to wreck and ruin, unless I bear u/i the pillars of it. Every appellant shall be made to believe that he will never ha\e justice done him, unless Absalom be viceroy, or lord-justice. It is the way of turbulent factious aspi'ing men, to reproi^ch the government they are under, presumptuous are th^y, self-willed, and not afraid to speak evil of dignities, 2 Pet. 2. 10. Even Da\id himself, the best of kings, and his administratirn, could not escape the worst of censures. They that aim to usurp, cry out of grievances, and pretend to design nothing but the redress of them, as Absalom here.

2. A good opinion of his own fitness to rule. That the people might say, " O that Absalom were a judge!" (and they are apt enough tn desire changes,) he recommends himself to them, (].) As very diligent; he rose up early, and :ippeared in pub'lic before the rest of the king's sons were stirring, and he stood beside the way of the gate, where the courts of judgment sat, as one mightily concerned to see justice done, and public business despatched. (2.) As very inquisitive and piying, and desirous to be acquainted with every one's f.ase.

Tl. SAMUEL, XV.

417

He would know of what city every one was, that came for judgment, that he might mform himself concerning every part of the kingdom, and the state of it, v. 2. (3.) As very familiar and humble. If any Israelite offered to do obeisance to him, he took him, and embraced him as a friend. No man's conduct could be more condescending, while his heart was as proud as Lucifer's. Ambitious projects are often carried on by a show of humility, Col. 2. 23. He knew what a grace it puts upon greatness, to be affable and courteous, and how much it wins upon common people: had he been sincere in it, it had been his praise, but to fawn upon the people, that he might betray them, was abominable hypocrisy. He croucheCh, and hum-bleth himself, to draw them into his net, Ps. 10. 9, 10.

7. And it came to pass after forty years, that Absalom said unto the king, I pray thee, let me go and pay my vow which I have vowed unto the Lord in Hebron. 8. For thy servant vowed a vow while I abode at Geshur in Syria, saying. If the Lord shall bring me again indeed to Jerusalem, then I will serve the Lord. 9. And the king said unto him. Go in peace. So he arose, and went to Hebron. 10. But Absalom sent spies throughout all the tribes of Israel, saying. As soon as ye hear the sound of the trumpet, then ye shall say, Absalom reigneth in Hebron. 11. And with Absalom went two hundred men out of Jerusalem, that were called; and they went in their simplicity, and they knew not any thing. 12. And Absalom sent for Ahithophel the Gilonite, David's counsellor, from his city, even from Giloh, while he offered sacrifices. And the conspiracy was strong; for the people increased continually with Absalom.

We have here the breaking out of Absalom's rebellion, which he had long been contriving. It is said to be after forty years, v. 7. But whence that is to be dated, we are not told, not from David's beginning his reign, for then it would fall in the last year of his life, which is not probable, but eitlier from his first anointing by Samuel seven years before, or rather, (I think,) trom the people's desiring a king, and the first change of tlie government into a monarchy; which might be about ten years before David began to reign; it is fitly dated from thence, to show that tlie same restless spirit was still working, and still they were given to change: as fond now of a new man, as then of a new model. So it fell about the thirtieth year of David's reign, Absalom's plot being now ripe for execution.

I. The place he chose for the rendezvous of his party, was Hebron; the place where he was bom, and where his father began his reign, and continued it several years, which would give some advantage to his pretensions. Every one knew Hebron to be a royal city; and it lay in the heart of Judah's lot, in which tribe, probably, he thought his interest strong.

II. The jiretence he liad both to go thither, and to invite his friends to him there, was, to offer a sacrifice to God, in performance of a vow he had made during his banishment, v. 7, 8. We have cause enough to suspect that he had not made any

Vol. II.—3 G

such vow, it does not appear that he was so religiously inclined; but he that struck not at murder and treason, would not make conscience of a lie to serve his purpose. If he said he had made such a \ow, nobody could disprove him. Under this pretence,

1. He got leave of his father to go to Hebron. He would be well pleased to hear that his son, in his exile, was so desirous to return to Jerusalem, not only his father's city, but the city of the li\ ing God; that he looked up to God, to bring him back; that lie had \owed, if he we-e brought back, to ser\e the Lord, wliose service lie had hitherto neglected; and that now, being brought back, he remembered his vow, and resolved to perform it. If he think fit to do it in Hebron, rather than in Zion or Gibeon, the good king is so well pleased witl\ the thing itself, that he will not object against his choice of the place. See how willing tender parents are to believe the best concerning their children, and, upon the least indication of good, to hope, even concerning those that have been untoward, that they will repent and reform But how easy is it for children to take advantage of their good parents' credulity, and to impose upon them with the show rf religion, while still they are what they were! David was overjoyed to hear that Absalom was incl.ned to serve the Lord, and therefore readily gave.him leave to go to Hebron, and to go thither with solemnity.

2. He got a good number of sober substanti.al citizens to go along with him, v, 11. There went two hundred men, probably, of the principal men of Jerusalem, whom he invited to join with him in his feast upon his sacrifice; and they went in their simplicity, not in the least suspecting that Absalom had any bad design in his journey. He knew that \* was to no purpose to tempt them into his plot, they were inviolably firm to David; but he drew them in to accompany liim, that the common people might think that they were in his interest, and that David was deserted by some of his best friends. Note, It is no new thing for \ ery good men, and very good things, to be made use of by designing men, to put a colour upon bad practices. When religion is made a stalking-horse, and sacrifice a shoeing'hom, to sedition and usurpation, it is not to be wondered at, if some that were well-affected to religion, as these followers of Absalom here, are imposed upon by the fallacy, and drawn in to give countenance to that, with their names, which in their heart they abhor, not having known the depths of Satan.

III. The project he laid, was, to get himself proclaimed king throughout all the tribes of Israel, upon a signal given, v. 10. Spies were sent abroad, to be ready in every country to receive the notice with satisfaction and acclamations of joy, and to make the people believe that tlie news "was both very true and very good, and that tliey were all concerned to take up arms for their new king. Upon the sudden spreading of this proclamation, Absalom reigns in Hebron, some would conclude that David was dead, others that he had resigned; and thus they that were in the secret, would draw in many to appear for Absalom, and ccme in to his assistance, who, if they had rightly understood the matter, would have abhorred the thought of it, but, being drawn in, would adhere to him. See what artifices ambitious men use for the compassing of their ends; and in matters of state, as well as in matters of religion, let us not be forward to believe every spirit, but try the spirits.

IV. The person he especially courted and relied upon in this affair, was, Ahithophel, a politic think ing man, and one thatliad a clear head, and a great compass of thought, that had been David's ;oun

II. SAMUEL, XV. -

sellor, his guide and his acquaintance, (Ps. 55. 13.) h\s fami/iar friend, in whom he trusted, which did eat vf his bread, Ps. 41. 9. But, upon some disgust of David's against him, or his against David, he was banished, or retired from pubhc business, and lived privately in the country. How should a man of such good principles as David, and such corrupt principles as Ahithophel, long agree? A fitter tool Absalom could not find in all the kingdom, than one that was so great a statesman, and yet was disaffected to the present ministry. While Absalom was offering his sacrifices, in performance of his pretended vow, he sent for this man. So much was his heart on the projects of his ambition, that he could not stay to make an end of his devotion; which showed what his eye was upon, in all, and that it was but for a pretence that he made long offerings.

V. The party that joined with him, proved, at last, very considerable. The people increased continually with Absalom, which made the conspiracy strong and formidable. Every one whom he had complimented and caressed, (pronouncing his matters right and good, especially, if, afterward, the cause went against him,) not only came himself, but made all the interest he could for him, so that he wanted not for numbers. The majority is no certain rule to judge of equity by. jill the world wondered after the beast. Whether Absalom formed this design merely in the height of his ambition and fondness to rule, or whether there was not in it also malice against his father, and revenge for his banishment and confinement, though it was so much less than he deserved, does not appear. But, generally, that which aims at the crown, aims at the head that wears it.

12. And there came a messenger to David, saying, The liearts of the men of Israel are after Absalom. 14. And David said unto all his servants that were with him at Jerusalem, Arise, and let us flee; for we shall not else escape from Absalom: make speed to depart, lest he overtake us suddenly, and bring evil upon us, and smite the city with the edge of the sword. 15. And the king's servants said unto the king. Behold, thy servants are reridji to do whatsoever my lord the king shall appoint. 16. And the king went forth, and all his household after him: and the king left ten women, ichich icere concubines, to keep the house. 17. And the king went forth, and all the people after him, and tarried in a place that was far off. 18. And all his servants passed on beside him; and all the Cherethites, and all the Pelethites, and all the Gittites, six hundred men which came after him from Gath, passed on before the king. 19. Then said the king to Ittai the Gittite, Wherefore goest thou also with us? return to thy place, and abide with the king; for thou art a stranger, and also an exile. 20. Whereas thou camcst bnt yesterday, should 1 this day make thee go up and down with us ? Seeing [ go whither I may, return thou, and take back thy brethren: mercy and truth be with thee. 21. And

Ittai answered the king, and said. As thf» Lord liveth, and as my.lord the king liveih, surely in what place my lord the king shall be, whether in death or life, even there also will thy servant be. 22. And David said to Ittai, Go, and pass over. And Ittai the Gittite passed over, and all his men, and all the little ones that n^ere with him. 23. And all the country wept with a loud voice, and all the people passed over: the king also himself passed over the brook Kidron, and all the people passed over toward the way of the wilderness.

Here is,

I. The notice brought to David of Absalom's rebellion, V. 13. The matter was bad enough, and yet it seems to have been made worse to him (as such things commonly are) than really it was; for he was told, that the hearts of the men of Israel (that is, the generality of them, at least, the leading men) were after Absalom. But David was the more apt to believe it, because now he could call to mind the arts Absalom had used to inveigle them, and perhaps reflected upon it with regret, that he had not done more to counterwork him, and secure his own interest, which he had been too confident of. Note, It is the wisdom of princes, to make sure of the hearts of their subjects; for if they have them, they have their purses, and arms, and all, at their service.

n. The alarm this gave to Da\ id, and the resolutions he came to, thereupon. We may well imagine him in a manner thunder-struck, when he heard that the son he loved so dearly, and had been so indulgent to, was so unnaturally, and ungratefully, in arms against him. Well might he say with Csesar, Ka/ au Ttxvov— What, thou my son'/ Let not parents raise their hopes too high from their children, lest they be disappointed. Da\ id did not call a council, but, consulting only with Grd and his own heart, determined immediately to quit Jerusalem, X'. 14. He took up this strange resoh e, so disagreeable to his character as a man of courage, either, 1. As a penitent, submitting to the rod, and laying down under God's correcting hand. Conscience now reminded him of his sin in the matter of Uriah, and the sentence he was under for it, which was, that evil should raise against him out of his own house. "Now," thinks he," "the word of God begins to be fulfilled, and it is not for me to contend with it, or fight against it: God is righteous, and I submit." Before unrightei us Absalom, he could justify himself, and stand it out; but before the righteous God, he must condemn himself, and yield to his judgments. Thus he accepts the punishment of his iniquity. Or, 2. As a politician. Jerusalem was a great city, but not tenable; it should seem, by David's prayer, (Ps. 51. 18.) that the walls of it were not built up, much less was it regularly fortified; it was too large to be garrisoned by so small a force as David had now with him; he had reason to fear that the generality of the inhabitants were too well-affected to Absalom, to be true to him; should he fortify himself there, he might lose the countrv, in which, especially among those that lay furthermost from Absalom's tampering, he hoped to have the most friends. And he had such a kindness for Jei-usalem, that he was loath to make that the seat of war, and expose it to the calamities of a siege; he will rather quit it tamely to the rebels. Note, Good men, when they suffer'them selves, care not how few are in\olved with them in suffering.

11. SAMUEL, XV.

419

III. His '.lasty flight from Jerusalem. His servants agreed to the measures he took, faithfully adhered to him, {v. 15.) and assured him of their inviolable allegiance. Whereupon, 1. He went out of Jerusalem himself on foot, while his son Absalom had chariots and horses. It is not always the best man, nor the best cause, that makes the best figuie. See here, not only the servant, but the traitor, on horseback, while the prince, the rightful prince, walks as a servant ufion the earth, Eccl. 10. 7. Thus he chose to do, to abase himself so much the more under God's hand, and in condescension to his friends and followers, with whom he would walk, in token that he would live and die with them. 2. He tcok his household with him, his wives and children, that he might protect them in this day of danger, and that they might be a comfort to him in this day of grief. Masters of families, in their greatest frights, must not neglect their households. Ten women, that ivere concubines, he left behind, to keep, the house, thinking that the weakness of their sex would secure them from murder, and their age and relation to him, would secure them from rape; but God overruled this for the fulfilling of his word. 3. He took his life-guard with him, or band of pensioners; the Cherethites and Pe-lethites, who were under the command of Benaiah; and the Gittites, who were under the command of Ittai, V. 18. These Gittites seem to have been, by birth, Philistines of Gath, who came, a regiment of them, 600 in all, to enter themselves in David's service, having known him in Gath, and being greatly in love with him for his virtue and piety, and having embraced the Jews' religion. David made them oi his garde du cor/is — his body-guard, and they adhered to him in his distress. The son of David found not so great faith in Israel as in a Roman centurion, and a woman of Canaan. 4. As many as would, of the people of Jerusalem, he took with him, and made a halt at some distance from the city, to draw them up, v. 17. He compelled none; they whose hearts were with Absalom, to Absalom let them go, and so shall their doom be, they will soon have enough of him. Christ enlists none but volunteers.

IV. His discourse with Ittai the Gittite, who commanded the Philistine proselytes. 1. David dissuaded him from going along, with him, v. 19. 20. Though he and his men might be greatly serviceable to him, yet, (1.) He would try whether he were hearty for him, and not inclined to Absalom: he therefore bids him return to his post in Jerusalem, and serve the new king. If he were no more than a soldier of fortune, (as we say,) he would be for that side which would pay and prefer him best; and to that side let him go. (2.) If he were faithful to David, yet he would not have him exposed to the fatigues and perils he now counted upon. David's tender spirit cannot bear to think that a stranger and an exile, a proselyte and a new convert, who ought, by all means possible, to be encouraged and made easy, should at his first coming, meet with such hard usage. " Should I rnal-e thee go up. and down with us? No, return with thy brethren." Generous souls are more concerned at the shares others have in their troubles, than at their own. Ittai shall therefore be dismissed with a blessing, Mercy and truth be with thee, that is, God's mercy and truth, mercy according to promise, the promise made to those who renounce other gods, and put themselves under the wings of the divine Majesty. This is a very proper pious farewell, when we part with a friend, " Mercy and truth be with thee, and then thou art safe, and mayest be easv wherever ihou art." David's dependence was upon the mercy and truth of God, for comfort and happiness, both for himself and his friends; see Ps. 61. 7.

2. Ittai bravely resolves not to leave him, v. 21. Where David is, whether in life or death, safe or in peril, there will this faithful friend of his be; and he confirms Viis resolution with an oath, that he might not be tempted to break it: such a value has he for David, not for the sake of his wealth and greatness, (for then he would have deserted him, now that he saw him thus reduced,) but for the sake of his wisdom and goodness, which were still the same, that, whatever comes of it, he will never leave him. Note, That is a friend indeed, who loves at all times, and will adhere to us in adversity. Thus should we cleave to the Son of David, with full purpose of heart, that neither life nor death shall separate usfrom his love.

V. The common people's sympathy with David in his affliction. When he and his attendants/iasserf over the brook Kidron, (the very same broc k that Christ passed over, when he entered upon his suf ferings, John 18. 1.) toward the way of the wilderness, which lay between Jerusalem and Jericho, all the country wept with a loud voice, v. 23. Cause enough there was for weeping, 1. To see a prince thus reduced; one that had lived so great forced from his palace, and in fear of his life, with a small retinue, seeking shelter in a desert; the city of David, which he himself won, built, and fortified, made an unsafe abode for David himself: it would move the compassion even of strangeis, to see a man fallen thus low from such a height, and this by the wickedness of his own son; a piteous case it was. Parents that are abused and ruined by their own children, merit the tender sympathy of their friends, as much as any of the sons or daughters of affliction. Especially, 2. To see their own prince thus wronged, who had been so great a blessing to their land, and had not done any thing to forfeit the affections of his people; to see him in this distress, and themselves unable to help him, might well draw floods of tears from their eyes.

24. And, lo, Zadok also, and all the Le-vites loere with him, bearing the ark of the covenant of God: and they set down the ark of God; and Abiathar went up, until all the people had done passing out of the city. 25. And the king said unto Zadok, Carry back the ark of God into the city: if I shall find favour in the eyes of the Lord, he will bring me again, and show me both it and his habitation. 26. But if he thus say, I have no delight in thee; behold, here am I, let him do lo me as seemeth good unto him. 27. The king said also unto Zadok the priest. Art not thou a seer? return into the city in peace, and your two sons with you, Ahimaaz thy son, and Jonathan the son of Abiathar. 28. See, I will tarry in the plain of the wilderness, until there come word from you to certify me. 29. Zadok therefore and Abiathar carried the ark of God again to Jerusalem ; and they tarried there. 30. And David went up by the ascent of two?/^; Olivet, and wept as he went up, and had his head covered; and he went barefoot: and all the people that icas with him covered every man his head, and they went up, weeping as they went up.

Here is,

I. The fidelity of the priests and Levites, and

no

II. SAMUEL, XV.

their firm adherence to David and his interest. They knew David's great affection to them and their office, notwithstanding his failings; the method Absalom took to gain people's affections, made no impression upon them; he had little religion in him, and therefore they steadily adhered to David; Zadok and Abiathar, and all the Levites, if he go, will accompany him, and take the ark with them, that, by it, thev might ask counsel of God for him, V. 24. Note, They that are friends to the ark in their prosperity, shall find it a friend to them in their adversity. Formerly, Da\ id would not rest, till he had found a resting place for the ark; and now, if the priests may ha\ e their mind, the ark shall not rest, till David returns to his rest.

II. Da\ id's dismission of them back into the city, V. 25, 26. Abiathar was High Priest, (1 Kings 2. 35.) but Zadok was his assistant, and attended the ark most closely, while Abiathar was active in public business, v. 24. Therefore David directs his speech to Zadok, and an excellent speech it is, and shows him to be in a very good frame under his affliction, and that still he holds fast his integrity.

1. He is very solicitous for the safety of the ark; " By all means carty that bacf: into the city, let not that be unsettled and exposed with me, lodge that again in the tent pitched for it; surely Absalom, bad as he is, will do that no harm." David's heart, like Eli's, trembled for the ark of God. Note, It argues a good principle, to be more concerned for the church's prosperity, th;m for our own; to fircfer Jerusalem before our chief joy; (Ps. 137. 6.) the success of the gospel, and the flourishing of the church, above our own wealth, credit, ease, and safety, even when they are most in hazard.

2. He is very desirous to return to the enjoyment of the privileges of God's house. He will reckon it the greatest instance of God's favour to him, if he may but once more be brought back to see it, and his habitation; this will be more his joy than to be brought back to his own palace and throne again. Note, Gracious persons measure their comforts and conveniences in this world, by the opportunity they give them of communion with God. Hezekiah wishes for the recovery of his health, for this reason, that he might g-o u/i to the house of the Lord, Isa. 38. 22.

4. He is very submissive to the holy will of God, concerning the issue of his present dark dispensation. He hopes the best, (-r;. 25.) and hopes for it from the favour of God, which he looks upon to be the fountain of all good; "If God favour me so far, I shall be settled again as formerly:" but he provides for the worst; " If he deny me this favour, if he thus say, I have no de/iffht in thee, I know I deserve the continuance of his displeasure, his holy will be done:" see him here waiting to recei\ e the event; "Behold, here am I, as a servant expecting orders;" and see him willing to refer himself to God concerning it, "Let him do to me as seemeth good to him, I have nothing to object, all is well that God does." Observe with what satisfaction and holy complacency he speaks of the divine disposal: not only, "He can do what he will," subscribing to his power, (Job 9. 12.) or, " He 7nay do what he will," subscribmg to hjs sovereignty, (Job 33. 13.) or, "He will do what he will," subscribing to his \\r\-changeableness, (Job 23. 13, 15.) but. Let him do what he will, subscribing to his wisdom and goodness. Note, It is our interest, as well as duty, cheerfully to acquiesce in the will of God, whatever befalls us. That we may not complain of what is, let us see God's hand in all events; and that wc may not be afraid of what shall be, let us see all events in God's hand.

III. The confidence David put in the priests, to serve his interest to the utmost of their power, in

his absence. He calls Zadok a seer, (v. 27.) that is, a wise man, a man that can see into business, and discern time and judgment; "Thou hast thine eyes in thy head, (Eccl. 2. 14.) and therefore art capable of doing me service, especially, by sending me intelligence of the enemies' motions and resolutions. " One friend that is a seer, in such an exigence as this, was worth twenty that were not so quick-sighted. For the settling of a private correspondence with the priests in his absence, he appoints, 1. Whom they should send to him, their two sons Ahimaaz and Jonathan, whose coat, it might be hoped, would be their protection, and of whose prudence and faithfulness, probably, he had had experience. 2. Whether they should send. He would encamp in the plain of the wilderness, till he heard from them, (v. 28.) and then would move according to the information and advice they should send him. Hereupon, they returned to the city, to wait the event; it was pity that any disturbance should be given to a state so happy as this was, when the prince and the priests had such an entire affection for, and confidence in each other.

IV, The melancholy posture that David and his men put themselves into, when, at the beginning of their march, they went up the mount of Olives, z'. 30. 1. David himself, as a deep mourner, covered iiis head and face for shame and blushing, went barefoot, as a prisoner or a slave, and for mortification, and went weeping. Did it become a man of his reputation for courage and greatness of spirit, thus to cry like a child, only for fear ' f an enemy at a distance, against whom he might easily have made head, and perhaps with one bold stroke have routed him? Yes, it did not ill become him, considering how much there was in this trouble, (1.) Of the unkindness of his son. He could not but weep, to think that one who came out of his bowels, and had so often lain in his arms, would thus lift up tlie heel against him. God himself is said to be grieved with the rebellions of his own children, (Ps. 95. 10.) and even broken with their whorish heart, Ezek. 6. 9. (2.) There was much of the displeasure of his God in it; this infused the wormwood and gall into the affliction and misery. Lam. 3. 19. His sin was everoefore him, (Ps. 51. 3.) but never so plain, nor ever appearing so black, as now. He never wept thus when Saul hunted him, but a Avounded conscience makes troubles lie heavy, Ps. 38. 4. 2. When David wept, all his company wept likewise, being much affected with his grief, and willing to share in it. It is our duty to weefi with those thai weep, especially our superiors, and those that are better than we; for, if this be done in the green tree, what shall be done in the dry? We must weep with those that weep for sin. When Hezekiah humbled himself for his sin, all Jerusalem joined with him, 2. Chron. 32. 26. To prevent suffering with sinners, let us sorrow with them.

31. And nne told David, saying, Aliitho phel is amone; the conspirators with Absalom. And David said, O Lord, I pray thee, to timi the counsel of Ahithophel into foolishness. 32. And it came to pass, that irhcn David was come to the top of tlip. mount, where he worshipped God, behold, Hushai the Archite came to meet him, with his coat HMit. and earth upon his head: 33. Unto whom David said. If thou passest on with me, then thou shalt be a burden unto me: 34. But if thou return to the city, and say unto Absalom, I will be thy servant, O

421

king; as I have been thy father's servant hitherto, so icill I now also be thy servant: then mayest thou for me defeat the counsel of Ahithophel. 35. And hast thou not there with thee Zadok and Abiathar the priests ? therefore it shall be, that what thing soever thou shalt hear out of the king's house, thou shalt tell // to Zadok and Abiathar the priests. 36. Behold, they have there with them their two sons, Ahimaaz, Zadok'ssow, and Jonathan, Abialhar's son; and by them ye shall send unto me every thing that ye can hear. 37. So Hushai, David's friend, came into the city, and Absalom came into Jerusalem.

Nothing, it seems, appe;ired to David more threatening in Absalom's plot, than that Ahithophel was in it; for one good head, in such a design, is worth a thousand good hands. Absalom was himself no politician, but he had got one entirely in his interest that was, and would be the more dangerous, because he had been, all along, acquainted with Da\id's counsels and affairs: if therefore he can be baffled, Absalom is as good as routed, and the head of the conspiracy cut off. This David endeavours to do.

1. By prayer. When he heard that Ahithophel was in the plot, he lifted up his heart to God, in this short prayer. Lord, turn the counsel of Ahith-ofihel into foolishness, v. 31. He had not opportunity for a long prayer, but he was none of those that thought he should be heard for his much speaking. It was a fervent prayer, "Lord, I pray thee, do this." God is well pleased with the importunity of those that come to him with their petitions. David was particular in this prayer; he names the person whose counsels he prays against. God gives us leave, in prayer, to be humbly and reverently free with him, and to mention the particular care, and fear, and grief, that lies heavy upon us. He prays not against Ahithophel's person, but against his counsel, that God would turn it into foolishness; that though he was a wise man, he might, at tliis time, give foolish counsel; or, if he gave wise counsel, that it might be rejected as foolish: or, if it were followed, that, by some providence or other, it might be defeated, and not attain the end. David prayed this, in a firm belief that God has all hearts in his hand, and tongues too; that, when he pie: ses, he can take away the understandings of the aged, and make the judscea fools, (Job 12. 17. Isa. 3. 2, 3.) and in hope that God would own and plead his just and injured cause. Note, We may pray in faith, and should pray with fervency, that God will turn that counsel into foolishness, which is taken against his people.

2. By policy. We must second our prayer with cur endeavours, else we tempt God. It is good service to countermine the policy of the church's enemies. When David came to the top of the mount, he ivorshifified God, v. 32. Note, Weeping must not hinder worshipping, but quicken it rather. Now he penned the third Psalm, as appears by the title; and some think that his singing it, was the worship he now paid to God. Just now Providence brought Hushai to him; while he was yet speaking, God heard, and sent him the person that should be instrumental to befool Ahithophel. He came to '■( ;idole with David on his present trouble, with his ' it rent, and earth upon his head; but David, having a great deal of confidence in his conduct and faithfulness, resolved to employ him in the nature

of a spy upon Absalom: he would not take him with him, {-v. 33.) for he had now more need of soldiers than counsellors, but sent him back to Jerusalem, to wait for Absalom's arrival, as a deserter from David, and to offer him his service, v. 34. Thus he might insinuate himself into his counsels, und defeat Ahithophel, either by dissuading Absalom frcm following his advice, or by disco\ering it to David, that he might know where to stand upon his guard. How this gross dissimulation, which David put Hushai upon, can be justified as a stratagem in war, I do not see. The best that can be made of it, is, that Absalom, if he rebel against his father, must stand upon his guard against all mankind, and if he will be deceived, let him be deceived. David recommends him to Zadok and Abiathar, as persons proper to be consulted with, {y. 35.) and to their two sons, as tmsty men to be sent on errands to David, V. 36. Hushai, thus instructed, came to Jerusalem, {y. 37.) whither also Absalom soon after came with his forces. How soon do royal palaces and royal cities change their masters! But we look for a kingdom which cannot be thus shaken, and in the possession of which we cannot be disturbed.

CHAP. XVI.

In the close of the foregoing chapter, we left David flying from Jerusalem, and Absalom entering into it; in this chapter, I. We are to follow David in his melancholy flight; and there we find him, 1. Cheated by Ziba, v. 1 . . 4. 2. Cursed by Shimei, which he bears with wonderful patience, v. 5. . 14. II. We are to meet Absalom in his triumphant entry; and there we find him, 1. Cheated by Hushai, V. 13.. 19. 2. Counselled by Ahithophel to go in unto his father's concubines, v. £0.. 23.

1. 4 ND when David was a little past the Jl\. top of the hill, behold, Ziba the servant of Mephibosheth met him, with a couple of asses saddled, and upon them two hundred /oaves of bread, and a hundred bunches of raisins, and a hundred of summer fruits, and a bottle of w ine. 2. And the king said unto Ziba, ^Vliat meanest thou by these ? And Ziba said. The asses be for the king's houseiiold to ride on ; and the bread and summer fruit for the young men to eat; and tiie wine, that such as be faint in the v.ilderness may drink. 3. And the king said, And where is thy master's son 1 And .Zilta said unto the king, Behold, he abide! h at Jerusalem : for he said. To-day shall the house of Israel restore me the kingdom of my father. 4. Then said the king to Ziba, Behold, thine are all thcii pertained unto Mephibosheth. And Ziba said, 1 humbly beseech thee that I may find grace in thy sight, my lord, O king.

We read before how kind David was to Mephi bosheth the son of Jonathan, how he prudently en trusted his servant Ziba with the management of his estate, while he generously entertained him at his own table, ch. 9. 10. This matter was well settled; but, it seems, Ziba is not content to be manager, he longs to be master, of Mephibosheth's estate. Now he thinks is his time to make himself so; if he can procure a grant of it from the crown, he hopes, whether David or Absalom get the better, it is all one to him, he shall secure his prey, which he promises himself by fishing in troubled waters. In or der hereimto,

II. SAMUEL, XVI.

1. He makes David a handsome pi-esent of provisions, which was the more welcome, because it came seasonably; {v. 1.) and with tiiis he designed to incline him to himself; for a man's gift maktth room for him, and bringeth him. before great men, Prov. 18. 16, Nay, whithersoever it tumeth, it firosfiereth, Prov. 17. 8. David inferred from this, that Ziba was a very discreet and generous man, and well aifected to him, when, in all, he designed nothing but to make his own market, and to get Mephibosheth's estate settled upon him. Shall the prospect of advantage in this world, make men generous to the rich; and shall not the belief of an abundant recompense in the resurrection of the just, make us charitable to the poor? Luke 14. 14. Ziba was very considerate in the present that he brought to David; it was what would do him some good in his present distress, v. 2. Observe, The wine is intended for those that were faint, not for the king's own drinking, or the courtiers; it seems, they did not commonly use it, but it was for cordials for them that were ready to perish, Prov. 31. 6. Blessed art thou, O land, when thy princes use wine for strength, as David did, and not for drunkenness, as Absalom did, ch. 13. 28. See Eccl. 10. 17. Whatever Ziba intended in this present, God's providence sent it in to David for his support very graciously. God makes use of bad men for good purposes to his people, and sends them meat by ravens.

2. Having by his present insinuated himself into David's affection, and gained credit with him, the next thing he has to do for the compassing of his end, is, to incense him against Mephibosheth, which he does by a false accusation, representing him as ungratefully designing to raise himself by the present broils, and to recover the crown to his own head, now that David and his son were contending for it. David inquires for him as one of his family, whic.i gives Ziba occasion to tell this false story of him, V. 3. "What immense damages do masters often sustain by the lying tongues of their servants! David knew Mephibosheth not to be an ambitious man, but easy in his place, and well affected to him and his government; nor could he be so weak as to expect with his lame legs to climb the ladder of preferment; yet he gives credit to the calumny, and, without further inquiry or consideration, con-\ lets Mephibosheth of treason, seizes his lands as f rfeited, and grants them to Ziba; Behold, thine arc all that pertained to Mephibosheth; {y. 4.) a fish judgment, and which afterward he was ashamed of, when the truth came to light, ch. 19. 29. Princes cannot help it, but they will be sometimes (as our law speaks) deceived in their grants; but they ought to use all means possible to discover the truth, and to guard against malicious designing men, who would impose upon them, as Ziba did upon David, who, having by his wiles gained his point, triumphed over the king's credulity, congratulated himself on his own success, and parted, with a great compliment upon the king, that he valued his favour more than Mephibosheth's estate, " Let me find grace in thy sight, O king, and I have enough." Great men ought always to be jealous of flatterers, and remember that nature has given them two ears, that they may hear both sides.

5. And when king David came to Bahu-rim, behold, thence came out a man of the family of the house of Saul, whose nanie iims Shimei, the son of Gera: he came forth, and cursed still as he came. 6. And he cast stones at David, and at all the servants of king David : and all the people and all the mighty men were on his right hand and

on his left. 7. And tlius said Shimei when he cursed, Come out, come out, thou bloody man, and thou man of Belial: 8. The Lord hath returned upon tiiee all the blood of the house of Saul, in whose stead thou hast reigned ; and the Lord hath delivered the kingdom into the hand of Absalom thy son : and, behold, thou art taken in thy mischief, because thou art a bloody man. 9. Then said Abishai the son of Zeruiah unto the king, Why should this dead dog curse my lord the king ? let me go over, 1 pray tliee, and take otif his head. 10, And the king said. What have I to do with you, ye sons of Zeruiah / So let him curse, because the Lord hath said unto him. Curse David. Wlio shall then say, Wheieibre hast thou done so ? 11. And David said to Abishai, and to all his servants. Behold, my son. which came forth of my bowels, seeketh my life: how much more now viay this Benja-mite do it ? Let him alone, and let him curse : for the Lord hath bidden him. 1'2. It may be that the E.ori) will look on mine afifliction, and that the Lord will requite me good for his cursing this day. 13. And as David and his men went by the way, Shimei went along on the hilPs side over against him, and cursed as he went, and threw stones at him, and cast dust. 14. And the king, and all the people that xcere with him, came weary, and refreshed themselves there.

We here find how David bore Shimei's curses much better than he had borne Ziba's flatteries; by those he was brought to pass a wrong judgment on another, by these to pass a right judgment on himself; the world's smiles are more dangerous than its frowns. Observe here,

L How insolent and furious Shimei was, and how his malice took occasion from David's present distress, to be so much the more outrageous. David, in his flight, was come to Bahurim, a city of Benjamin, in or near which, this Shimei lived, who, being of the house of Saul, (with the fall of which all his hopes of preferment fell,) had an implacable enmity to David, unjustly looking upon him as the ruin of Saul and his family, only because, by the divine appointment, he succeeded it. While David was in prosperity and power, Shimei hated him as much as he did now, but durst not then say any thing against him; (God knows what is in the hearts of those that are disaffected to him and his government, earthly piinces do not;) but now he came forth, and cursed David with all the bad words and wishes he could invent, xk 5. He took this opportunity to give vent to his malice, 1. Because now he thought he might do it safely; yet, if Daxid had thought proi)cr to resent the provocation, it bad cost Shimei his life. 2. Because now it would be most grievous to David, would add affliction to his grief, and pour vinegar into his wounds. He complains of them as most ba)'barous, wXvtalk to thegritf of those irhoni (lod has ivoundid, Ps. 69. £6. So Shi mei did, loading him with curses, whom no genero'.i. eye could look w\m\\ without compassion. 3. Because now he thought that Pro\ idence justified hi**

11. SAMUEL, XVI.

4!23

reproaches, and that David's present afflictions proved him to be as bad a man as he was willing to represent him. Job's friends condemned him upon this false principle. They that are under the rebukes of a gracious God, must not think it strange if these bring upon them the reproaches of evil men. If once it be said, God hath forsaken him, presently it follows, Persecute and take him, Ps. 71. 11. But it is the character of a base spirit thus to trample upon those that are down, and insult over them.

See, (1.) What this wretched man did: He cast stones at David, {y. 6.) as if his king had been a dog, or the worst of criminals, whom all Israel must stone with stones till he die. Perhaps he kept at such a distance, that the stones he threw, could not reach David, nor any of his attendants, yet he showed what he would have done, if it had been in his power. He cast dust, {v. 13.) which, probably, would blow into his own eyes, like the curses he threw, which, being causeless, would return upon his own head. Thus, while his malice made him odious, the impotency of it made him ridiculous and contemptible. They that fight against God, though they hate him, cannot hurt him. If thou sinnest, ivhat doest thou against him? Job 35. 6. It was an aggravation of his wickedness, that David ■was attended with his mighty men on his right hand and on his left, so that he was not in so forlorn a condition as he thought; (persecuted, but not forsaken;) and that he continued to do it, and did it the more passionately, for David's bearing it patiently.

(2.) What he said. With the stones he shot his arrows, even bitter words, {y. 7, 8.) in contempt of that law, Thou shalt not curse the gods, Exod. 22. 28. David was a man of honour and conscience, and in great reputation for every thing that is just and good; what could this foul mouth say against him? Why truly, what was done long since to the house of Saul, is the only thing which he can recall, and with which he upbraids him, because that was the thing that he himself was a Inser by. See how apt we are to judge of men and their character, by what they are to us; and to conclude that those are certainly evil men, that have ever so justly been, or that we ever so unjustly think have been, instruments of evil to us. So partial are we to ourselves, that no rule can be more fallacious than this. No man could be more innocent of the blood of the house of Saul than Da\'id was. Once and again he spared Saul's life, while Saul sought his. When Saul and his sons were slain by the Philistines, David and his men were many miles off; and, when they heard it, lamented it." From the murder of Abner and Ish-bosheth he had sufficiently cleared himself; and yet all the blood of the house of Saul must be laid at his door: innocency is m fence against malice and falsehood; nor are we to think it strange, if we be charged with that which we have been most careful to keep ourselves from. It is well for us, that men are not to be our judges, but He, whose judgment is according to truth.

The blood of the house of Saul is here most unjustly charged upon him, [1.] As that which eive him his character, and denominated him a h'oody man, and a man of Belial, x^. 7. And if a man of blood, no doubt, a man of Belial, that is, a child of the Devil, (who is called Belial, 2 Cor. 6. 15.) and who was a murderer from the beginning. Bloody men are the worst of men. [2.] As that which brought the present trouble upon him; *♦ Now that thou art dethroned, and driven out to the wilderness, the Lord has returned ufion thee the blood of the house of Saul." See how forward malicious men are to press God's judgments into the service of their own passion and revenge. If any, who, they think, has wronged them, come into trouble.

that must be made the cause of the trouble. But we must take heed, lest we wrong God by making his providence thus to patronize our foolish and unjust resentments. As the wrath of man vjorks not the righteousness of God, so the righteousness of God serves not the wrath of man. [3.] As that which would now be his utter ruin; for he endeavours to make him despair of ever recovering his throne again, (now they said. There is no helfi for him in God, Ps. 3. 2.) The Lord hath delivered the kingdom into the hand of Absalom, (not Mephi-bosheth, the house of Saul never dreamed of making him king, as Ziba suggested,) and thou art taken in thy mischief; that is, " the mischief that will be thy destruction, and all, because thou art a bloody man. Thus Shimei cursed.

II. See how patient and submissive David was, under this abuse. The sons of Zeruiah, Abishai particularly, were forward to maintam David's honour with their swords; they resented the affront keenly, as well they might; Why should this dead dog be suffered to curse the king? v. 9. If David will but give them leave, they will put these lying cursing lips to silence, and take off his head; for his throwing stones at the king was an overt-act, which abundantly proved that he compassed and imagined his deaths But the king would by no means suffer it, What have I to do nvith you? So let him curse. Thus Christ rebuked the disciples, who, in zeal for his honour, would have fire from heaven on the town that affronted him, Luke 9. 55. Let us see with what conside"ations David quieted himself.

1. The chief thing that silenced him, was, that he had deserved it: this is not mentioned indeed; for a man may tnaly repent, and yet needs not, upon ail occasions, proclaim his penitent reflections. Shimei unjustly upbraided him with the blood of Saul; from that his conscience acquitted him, but, at the same time, charged him with the blood of Uriah: "The reproach is too true," (thinks David,) " though false as lie means it." Note, A humble tender spirit will turn reproaches into reproofs, and so get good by them, instead of being provoked by them.

2. He observes the hand of God in it; The Lord hath said unto him. Curse David; (z>. 10.) and again, .So let him curse, for the Lord hath bidden him, V. 11. As it was Shimei's sin, it was not from God, but from the Devil, and his own wicked heart, nor did God's hand in it excuse or extenuate it, much less justifv it, anv more than it did their sin, who put Christ to death. Acts 2. 24.—4. 28. But as it was David's affl'ction, it was from the Lord, one of the evils which he raised up against him. Da^■id looked above the instrument of his trouble to the supreme director, as Job, when the plunderers had .stripped him, acknowledges. The Lord hath taken away. Nothing: more proper to quiet a gracious soul under affliction, than an eye to the hand of God in it: / opened not my mouth, because thou didst it. The scourge of the tongue is God's rod.

3. He quiets himself under the lesser affliction, with the consideration of the greater; (r. 11.) My son seeks my life, much more may this Benjamite. Note, Tribulation works patience in those that are sanctified. The more we bear, the better able we should be to bear still more; what tries oiu' patience, should improve it. The more we are inured to trouble, the less we should be surprised at it, and not think it strange. Marvel not that ene • mies are injurious, when even friends are unkind ; nor that friends are unkind, when even children are undutiful.

4. He comforts himself with hopes that God would, some way or other, bring good to him cut of

II. SAMUEL, XVI.

his affliction, would balance the trouble itself, and recompense his patience under it; " The Lord will requite me good for /lis cursing. If God bid Shimei grieve me, it is that he himself may the more sensibly comfort me; surely he has mercy in store for me, which he is preparing me for by this trial." We may depend upon God as our Paymaster, not only for our ser\ ices, but for our sufferings. Let them curse, but bless thou. David, at length, is housed at Bahurim, (v. 14.) wheie he meets with refreshment, and is hidden from this strife of tongues.

15. And Absalom, and all the people, the men of Israel, came to Jerusalem, and Ahithophel with him. 3 6. And it came to pass, when Hushai the Archite, David's friend, was come unto Absalom, that Hushai said unto Absalom, God save the king, God save the king. 17. And Absalom said to Hushai, Is this th}' kindness to thy friend? why wentest thou not with thy friend? 18. And Hushai said unto Absalom, Nay; but whom the Lord, and this people, and all the men of Israel, choose, his will I be, and with him will I abide. 19. And again, whom should I serve? should I not serve in the presence of his son? As I have served in thy father's presence, so will I be in thy presence. 20. Then said Absalom to Ahithophel, Give counsel among you what we shall do. 21, And Ahithophel said unto Absalom, Go in unto thy father's concubines, which he hath left to keep the house ; and all Israel shall hear that thou art abhorred of thy father: then shall the hands of all that are with thee be strong. 22. So they spread Absalom a tent upon the top of ! the house; and Absalom went in unto his father's concubines in the sight of all Israel. 23. And the counsel of Ahithophel, which he counselled in those days, iras as if a man had inquired at the oracle of God: so was all the counsel of Ahithophel, both with David and with Absalom.

Absalom had notice sent him speedily by some of his friends at Jems ileni, tliat Da\ id was withdrawn, and with what a small retinue he was gone; so that the coasts we'e clear, Absalom might take possession of Jerusalem when he pleased. The gates were open, and there were none to oppose him. Accordingly, he came without delay, {v. 15.) extremely elevated, no doubt, with this success at first, and that that, in which, when he formed his design, ])rolDably, he apprehended the greatest difficulty, was so easily and effectually done. Now that he is master of Jerusalem, he concludes all his own, the country will follow of course. God suffers wicked men to prosper a while in their wicked plots, even beyond their expectation, that their disappointment mav be the more grievous and disgrareml.

The most celebrated politicians of that age, were, Ahithophel and Hushai; the former Absalom brings with him to Jerusalem, (■£'. 15.) the other meets him there; (x'. 16.) so that he cannot but think himself rure of success, when he has both these to be his counsellors; on them he relies, and consults not the ;-.rk, though he had that with them. But miserable counsellors were they both; for.

I. Hushai would never counsel him to do wisely; he was really his enemy, and designed to betray him, while he pretended to be in his interest; so that he could not have a more dangerous man about him. 1. Hushai complimented him upon his accession to the throne, as if he were abundantly satisfied in his title, and well pleased that he was come to the possession, V. 16. What arts of dissimulation are those tempted to use, who govern themselves by fleshly wisdom; and how happy are they, who have not known these depths of Satan, but have their conversation in the world with simplicity and godly sincer ity! 2. Absalom is surprised to find him for him, who was known to be David's intimate friend and confidant. He asks him. Is this thy kindness to thy friend? {xu 17.) pleasing himself with this thought, that all would be his, since Hushai was. He doubts not of his sincerity, but easily believes what he wishes to be true, that David's best friends were so in love with him, as to take the first opportunity to declare for him, though the pride of his heart deceived him, Obad. 3. 3. Hushai still makes him believe he is hearty for him. For though David is his friend, yet he is for the king in possession, v. 18. Whom the people chose, and Providence smiles upon, he will be faithful to; and he is for the king in succession, {v. 19.) the rising sun. It was true, he loved his father; but he had had his day, and it was over; and why should he not love his successor as well? Thus he pretends to give reasons for a resolution he abhorred the thought of.

II. Ahithophel did counsel him to do wickedly, and so did as effectually betray him, as he did, who was designedly false to him. For they that advise men to sin, certainly advise them to their hurt; and that government which is founded in sin, is founded in the sand. It seems, Ahithophel was noted as a deep politician; his counsel was as if a man had inquired at the oracle of God, v. 23. Such reputation was he in for subtilty and sagacity in public affairs, such reaches had he beyond other privy-counsellors, such reasons would he give for his advice, and such success, generally, his projects had, that all people, good and bad, both David and Absalom, had a profound regard to his sentiments, too much Ijy far, when they regarded him as an oracle of God: shall the prudence of any mortal compare with Him who is only wise? Let us observe from this account of Ahithophel's fame for policy, 1. That many excel in worldly wisdom, who are utterly destitute of heavenly grace, because those who set up oracles for themselves, are apt to despise the oracles of God. God has chosen the foolish things of the world, and the greatest statesmen are seldom the greatest saints. 2. That frequently the great politicians act most foolishly for themselves. Ahithophel is cried up for an oracle, and yet very unwisely takes part with Absalom, who was not only a usurper, but a rash youth, never likely to come to good; whose fall, and the fall of all that adhered to him, anv one, with the tenth part of the policy that Ahithophel pretended to, might foresee. Well, after all, honesty is the best policy, and will be found so in the long run.

Observe, (1.) The wicked counsel Ahithophel gave to Absalom: finding that David had left his concubines to keep the house, he advises him to lie with them, (v. 21.) a very wicked thing; the divine' law had made it a capital crime. Lev. 20. 11. The apostle speaks of it as a piece of villany, not so much as 77amed among the Gentiles, 1 Cor. 5. 1. Reuben lost his birth-right for it. But Ahithophel advised to it as a jKilitical thing, because it would give assurance to all Israel, [1.] That he was in good earnest in his pretensions; no doubt, he resolved to make himself master of all that belonged to his predecessor, when he began with his concubines. [2,]

425

That he was resolved never to make peace with his father upon any terms; for, by this, lie would render himself so odious to his father, that he would never be reconciled to him, which, perhaps, the people were jealous of, and that they must be sacrificed to the reconciliation. Having drawn the sword, he did, by this provocation, throw away the scabbard, which would strengthen the hands of his party, and keep them tight to him. This was his lursed ]^olicy, wliich bespoke him rather an oracle tft/ie D^x'il, than of God.

(2.) Absalom's compliance with this counsel. It entirely suited his lewd and wicked mind, and he delayed not to pul it in execution, v. 2^. When an unnatural rebellion was the opera, what fitter pro-I'lgue could there be to it than such unnatural lust? Tiias was his wickedness all of a piece, and such as a conscience, not quite seared, could not entertain the thoughts of without the utmost horror. Nay, the client outdoes what his counsel advises: Ahitho-phel bid him do it, that all Israel might hear of it; but as if that were not enough, so perfectly lost is he to all honour and \ irtue, he will do it, and all Israel shall aee it. A tent is, accordingly, spread on the top of the house for the purpose; so impudently did he declare his sin as Sodom. Yet, in this, the word of God was fulfilled in the letter of it: God had thieaiened, by Nathan, that, for his defiling of Bath-sheba, he should have his own wives publicly debauched; (c/z. 12. 11, 12.) and some think that Ahithophel, in advising it, designed to be revenged on David for the injury done to Bath-sheba, who Avas his grand-daughter: for she was the daughter of Eliam, {ch. 11. 3.) who was the son of Ahithophel, ch. 23. 34. Job speaks of a circumstance like this, as the just punishment of adultery, Uh. 31. 9, 10.) and the prophet, Hos. 4. 13, 14. What to think of these concubines, who submitted to this wickedness, it were easy to say; but how unrighteous soe\ er Absalom and they are, we must say, l^he Lord is righteous: nor shall any word of his fall to the ground.

CHAP. XVII.

The contest between David and Absalom is now drawing towards a crisis. It must be determined by the sword, and preparation is made, accordingly, in this chapter. I. Absalom calls a council of war, in which Ahithophel urgres to despatch, (v. 1..4.) but Hushai recommends deliberation, (v. 5.. 13.) and Hushai's counsel is agreed to, (v. 14.) for vexation at which, Ahithophel hangs himself, v. 23. II. Secret intellinfence is sent to David, (but with much difficulty,) of their proceedings, v. 15.. 21. III. David marches to the other side Jordan, (v. 22. .24.) and there his camp is victualled by some of his friends in that country, v. 27.. 29. IV. Absalom and his forces march after him into the land of Gi-lead on the other side Jordan, v. 25, 26. There we shall, in the next chapter, find the cause decided by a battle: hitherto, every thing has looked black upon poor David, but now the day of his deliverance begins to dawn.

1. "m/FOREOVER, Ahithophel said unto X*_M_ Absalom, Let me now choose out twelve thousand men, and I will arise and pursue after David this night: 2. And I will come upon him while he is weary and weak-handed, and will make him afraid: and all the people that are with him shall flee; and I will smite the king only. 3. \nd I will bring back all the people unto thee: the man whom thou seekest is as if all returned : so all the people shall be in peace. 4. And the saying pleased Absalom well, fui-d all the elders of Israel. 5. Then said Absalom, Call now Hushai the Archite Vol. 11.- 3 H

also, and let us hear likewise what he saith. 6. And when Hushai was come to Absa-loni, Absalom spake unto him, saying, Ahithophel hath spoken after this manner : shall we do after his saying ? if not, speak thou. 7. And Hushai said unto Absalom, The counsel that Ahithophel hath given is not good at this time. 8. For, said Hushai, thou knowest thy father and his men, that they be mighty men, and they be chafed in their minds, as a bear robbed of her whelps in the field : and thy father is a man of war, and will not lodge with the people. 9. Behold, he is hid now in some pit, or in some other place: and it will come to pass, when some of them be overthrown at the first, thai whosoever heareth it will say. There is a slaughter among the people that follow Absalom. 10. And he also that is valiant, whose heart is as the heart of a lion, shall utterly melt: for all Israel knoweth that thy father is a mighty man, and they which be with him are valiant men. 11. Therefore I counsel, that all Israel be generally gathered unto thee, from Dan even to Beer-sheba, as the sand that is by the sea for multitude, and that thou go to battle in thine own person. 12. So shall we come upon him in some place where he shall be found, and we will light upon him as the dew fall-eth on the ground: and of him and of all the men that are with him there shall not be left so much as one. 13. Moreover, if he be gotten into a city, then shall all Israel bring ropes to that city, and we will draw it into the river, until there be not one small stone found there. 14. And Absalom and all the men of Israel said, The counsel of Hushai the Archite is better than the counsel of Ahithophel. For the Lord had appointed to defeat the good counsel of Ahithophel, to the intent that the Lord might bring evil upon Absalom.

Absalom is in pei'.ceable possession of Jerusalem, the palace-royal is his own, and the thrones ofjudg-mtnt^ even the thrones of the house of David. His good father reigned in Hebron, and only over the tribe of Judah, above seven years, and was not hasty to destroy his rival: his government was built upon a divine promise, which he was sure of the performance of in due time, and therefore he waited patiently in the mean time. But the young man, Absalom, not only hastens from Hebron to Jerusalem, but is impatient there, till he has destroyed his father; cannot be content with his throne till he has his life; for his government is founded in iniquity, and therefore feels itself tottering, and thinks itself obliged to do every thing with violence. That so profligate a wretch as Absalom should aim at the throne of so good a father, is not so strange; (there are here and there monsters in nature;) but that the body of the people of Israel, to A'hom David had been so great a blessing in all respects, should join with him in it, is very amazing. But their fathers

11. SAMUEL, XVir.

often mutinied against Moses. The best of parents, and the best of princes, will not think it strange, if they be made uneasy by those who should be their support and joy, when they consider what sons and what subjects David himself had.

David, and all that adhered to him, must be cut off. That is resolved, for aught that appears, nemine conh-adicente — unanimously. None dares mention his personal merits, and great services done to his country, in opposition to this resolve, nor so much as ask, " Why, what evil has he done, CO forfeit his ci-own, much less his head?" None dares propose that his banishment suffice, for the present, or that agents be sent to treat witli hini to resign the crown, which, liaving so tamely quitted the city, they might think he would easily be persuaded to do. It was not long since Absalom himself fled for a crime, and David contented himself with his being an exile, though he deserved death, nay, he mourned and longed for him; but so perfectly void of all natural affection is this ungrateful Absalom, that he perfectly thirsts after his own father's blood. It is past dispute, David must be destroyed, all the question is, how it may be done.

I. Ahithophel advises that he be pursued immediately, this very night, with a flying army, which he himself undertakes the command of, that the king only be smitten and his forces dispersed, and then the' people that were now for him, would fall in with Absilom, of course, and there would not be such a long war as had been between the house of Saul and David, v. 1. . 3, The man ivhom thou seekest, is as if all returned. By this, it appears that Absalom had declared his design to be upon David's life, and Ahithophel concurs with him in it; Smite the shtfiherd, and the sheefi will be scattered, and be an easy prey to the wolf Thus he contrives to include the war in a little compass, by fighting neither with small nor great, but the king of Israel only, and to conclude it in a little time, by falling upon him immediately. Nothing could have been more fatal to David, than the taking of these measures. It was too true, that he was weary and •weak-handed; that a little thing would make him afraid, else he had not fled from. his house, upon the first alarm of Absalom's rebellion. It was probable enough that, upon a fierce attack, especially in the night, the small force he had, would be put into confusion and disorder, and it would be an easy thing to smite the king' only^ and then the business was done, the whole nation would be reduced, of course, and all the peofile, says he, shall be in peace. See how a general ruin is called, by usurpers, a general peace; but thus the Devil's palace is in peace, while he, as a strong man armed, keeps it. Compare with this the plot of Caiaphas (that second Ahithophel) against the Son of David, to ci-ush his interest by destroying him; Let that one man die for the people, John 11. 50. Kdl the heir, and the inheritance shall be our's. Matth. 21. 38. But the counsel of them both was turned into foolishness. Yet the children of light may, in their generation, learn wisdom from the children of this world. What our hand finds to do, let us do quickly, and with all our might. It is prudence to be vigorous and expeditious, and not to lose time. Particularly ill our spiritual warfare, if Satan flee from us, let us follow our blow.

They that have quarrelled with crowned heads, have generally observed the decorum of declaring only against their evil counsellors, and calling them to an account, the king himself can do no ivrong, it is they that do it; but Absalom's bare-faced villany strikes at tlie king directly, nay, at the king only; for, (would you think it.'') this saying, / 7vill smite the king only, pleased Absalom well; {v. 4.) nor had he so much sense of honour and virtue left him,

as to pretend to startle at it, or even to be reluctant in this barbarous and monstrous resolution. What good can stand before the heat of a furious ambition :'

II. Hushai advises that they be not too hasty in pursuing David, but take time to draw up all their force against him, and to overpower him with numbers, as Ahithophel had advised to take him by surprise. Now Hushai, in giving this counsel, reall}A intended to serve David and his interest; that he might have time to send him notice of his proceedings, and that David might gain time to gather an army, and to remo\ e into those countries beyond Jordan, which, lying more remote, Absalom, probably, had got least interest in. Nothing would be of greater advantage to David in this juncture, than time to turn himself in; that he may have that, Hu shai counsels Absalom to do nothing rashly, but to proceed with caution, and secure his success by securing his strength.

Now, 1. Absalom gave Hushai a fair invitation to advise him. All the elders of Israel approved cf Ahithophel's counsel, yet God overruled the heart of Absalom not to proceed upon it, till he had advised with Hushai, (f. 5.) Let us hear ii hat hesaith. Herein he thought he did wisely, (two heads are better than one,) but God taketh the wise in their own craftiness. See Mr. Poole's ncte on this.

2. Hushai gave good reasons for what he said.

(1.) He argued against Ahithophel's counsel, and undertook to show the danger of following his advice. It is with modesty, and all possible deference to his settled reputation, that he begs leave to d;ffer from him, v. 7. The counsel of Ahithophel is usually the best, and such as may be relied on; but, with submission to that noble peer, he is of opinion that his counsel is not good at this time, for it was by no means safe to venture so great a cause as that in which they were now engaged, upon so small a number, and such a hasty sally, as Ahithophel advised; remembering the defeat of Israel before Ai, Josh. 7. 4. It has often proved of bad consequence to despise an enemy. See how plausibly Hushai reasons: [1.] He insists much upon it, that David was a great soldier, a man of great conduct, courage, and experience; all knew and owned this, even Absalom himself: Thy father is a man of war, {v. 8.) a mighty man, {jv. 10.) and not so weary and weak-handed as Ahithophel imagines. Hi. retiring from Jerusalem must be imputed, not to his cowardice, but to his prudence. [2.] His attendants, though few, were mighty men, {v. 8.) valiant men, {v. 10.) men of celebrated bravery, and versed in all the arts of war. Ahithophel, who perhaps had worn the gown more than the sword, would find himself an unequal match for them. One of them would chase a thousand. [3.] They were all exasperated against Absalom, who was the authoi- of all this miscliief, were chafed in their minds, and would fight with the utmost fury; so that, what with theii' courage, and what with their rage, there would be no standing before them, especially for such raw soldiers as Abs lom's generally were. Thus does he represent them as formidable as Ahithophel had made them despicable. [4.] He suggests that, probably, David and some of his men would lie in ambush, in some pit, or other close place, and fall upon Absalom's soldiers before they were aware, the terror of which would put them to flight; and the defeat, though but fif a small party, would dispii'it all the rest, especially their own consciences, at the same time accusing them of treason against one that, they were sure, was not only God's anointed, hut a man after his own heart, x>. 9. " It will soon be gi\ en out, that there is a slaughter among Absalom's men, and then they will all make the best of their way, and

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the heart of Ahithophel himself, though now it seems like the heart of a lion, will utterly melt away. In short, he will not find it so easy a matter to deal with David and his men as he thinks it is; and if he be foiled, we are all routed."

(2.) He oflFered his own advice; and gave his reasons; and,

[1.] He counselled that which he knew would gratif}' Absalom's jDioud vain-glorious humour, though it would not be really serviceable to his interest. First, He advises that all Israel should be gathered trgether, that is, the militia of all the tribes; his taking it for granted that they were all for him, and gi\ing him an opportunity to see them altogether under his command, would gratify him as much as any thing. Secondly, He ad\ ises that Absalom go to battle in his own person, as if he looked upon him to be a better soldier than Ahithophel, more fit to give command, and have the honour of the victory, insinuating that Ahithophel had put a slight upon him, in offering to go without him: see how easy it is to betray proud men, by applauding them, and feeding their pride.

[2.] He counselled that which seemed to secure the success, at last, infallibly, without running any hazard. For if they could raise such vast numbers as they promised tliemselves, wlierever they found him, they sliould not fail to crush him. First, If in the field, they should fall upon him, as the dew that covers the face of the ground, and cut off all his men with him, v. 1-2. Perhaps, Absalom was better pleased with the design of cutting off all the men that were with him, having a particular antipathy to some of David's friends, than with Aliith-ophel's project of smiting the king only. Thus Hushai gained his point by humouring liis revenge, as well as his pride. Secondly, If in a cit\', they need not feir conquering him, for they should have hands enough, if occasion were, to draw the city itself into its river with ropes, v. 13. This strange suggestion, how impracticable soever, being new, served fnr an amusement, and recommended itself by pleasing the fancy, for they would all smile at the humour of it.

By all these arts, Hushai gained not only A,bsa-lom's approbat'oii ( f his advice, but the unanimous concurrence of this great council of war; thev all agreed that the counsel of Hushai was better than the counsel of Ahithophel, v. ]4. See here. First, How much the policy of man can do: if Hushai had not been there, Ahithophel's counsel had certainly prevailed; and though all had given their opinion, nothing could be really more for Absalom's interest than that which he advised, yet Hushai, with his management, brings them all over to his side; and none of them are aware, that lie says all this in favour of David and his interest, but all say as he says. See how the unthinking part are imposed upon by the designing part of mankind; what tools, what fools, great men make of one another by their intrigues; and what tricks there are often in courts, and councils, which they are happiest that are least conversant with. Secondly, See how much more the providence of God can do: Hushai managed the plot with dexterity, yet the success is ascribed to God, and his agency on the minds of those concerned; T/ie Lord had appointed to defeat the good counsel of Ahithophel. Be it observed, to the comfort of all that fear God, he turns all men's hearts as the rivers of waters, though they knoiv not the thought^ of the Lord. He nfnnds in the congregation of the mighty, has an overruling hand in all counsels, and a negative voice in all resolves, and laughs at men's projects against his anointed.

15. Then said Hushai unto Zadok and to Abiathar the priests, Thus and thus did

Anithophel counsel Absalom and the elders of Israel; and thus and thus have I counselled. 16. Now therefore send quickly, and tell David, saying. Lodge not this night in the plains of the wilderness, but speedily pass over; lest the king be swallowed up, and all the people that are with him. 17, Now Jonathan and Ahimaaz stayed by En-rogel, (for they might not be seen to come into the city :) and a wench went and told them ; and they went and told king David. 18. Nevertheless a lad saw them, and told Absalom: but they went both of them away quickly, and came to a man's house in Bahurim, which had a well in his court, whither they went down. 19. And the woman took and spread a covering over the well's mouth, and spread ground corn thereon ; and the thing was not known. 20. And when Absalom's servants came to the woman to the house, they said. Where is Ahimaaz and Jonathan 1 And the woman said unto them. They be gone over the brook of wat(M-. And when they had sought and could not find thtin, they returned to Jerusfdem. 21. And it came to pass, after they vxere departed, that they came up out of the well, and went and told king David, and said unto David, Arise, and pass quickly over the water: for thus hath Ahithophel counselled against you.

We must now leave David's enemies pleasing themselves with thoughts of a sure victory, by following Hushai's counsel, and sending a summons, no doubt, to all the tribes of Israel, to come to the general rendezvous at a place appointed, pursuant to that counsel; and we next find David's friends consulting how to get him notice of all this, that he might steer his course accordingly. Hushai tells the priests what had passed in council, v. 15. But, it should seem, he was not sure, but that yet Ahith ophel's counsel might be followed, and was there fore jealous, lest, if he made not the best of his way, the king would be sivalloived up, and all the people that were ivith him, v. 16. Perhaps, as he was called in to give his advice, {v. 5.) so he was dismissed "before they came to that resolve, {y. 14.) in favour of his advice. Or he feared they might afterward change their mind. However, it was good to provide against the worst, and therefore to hasten those valuable lives out of the reach of these destroyers.

Such strict guards did Absalom set upon all the avenues to Jerusalem, that they had much ado to get this necessary intelligence to David. 1. The young priests that were to be the messengers, were forced to retire secretly out of the city, by En-rogel; which signifies, as some say, the foimtam of a spy. Surely it went ill with Jerusalem, when two such faithful priests as they were, might not be seen to come into the city. 2. Instructions were sent to them by a poor simple young woman, who, probably, went to that well under pretence of fetching water, x'. 17. If she carried the message by word of mouth, there was danger of her making some mistake or blunder in it; but Providence can make an ignoran*^ girl a trusty messenger, and serve its

[J. SAjMUEL, XVII.

w'se counsels by the foolish things of the world 3. Yet, by the vigilance of Aljsaloiu's spits, they were disco\ ered, and information brought to Absalom of their motions, yl lad saw them, and told him, V. 18. 4. Tliey being aware that they were dis-t-overed, sheltered themselves in a friend's house in Bahurim, where David had refreshed himself but just before, ch. 16. 14. There they were happily h;d in a well, which now, in summer time, per-h ips, was dry, v. 18. The woman of the house very ingeniously covered the mouth of the well With a <-loth, on which she spread corn to dry, so that the pursuers were not aware that there was a well; else they had searched it, v. 19. Thus far, the woman did well; bat we know not how to justify her further concealing them with a lie, v. 20. We must not do evil that good may come of it. However, hereby the messengers were protected, and the pursuers were defeated, and returned to Absalom without their prey. It was well that Absalom did not, hereupon, fall upon their two fathers, Zadok and Abiathar, as Saul on Ahimelech for his kindnesb to Da\id; but God restrained him. Being thus preserved, they brought their intelligence very faithfully to David, {v. 21.) with this advice of his friends, that he should not delay to pass over Jordan, near to which, it seems, he now was. There, as some think, he penned the 42d and 43d Psalms, looking back upon Jerusalem frorn the land of Jordan, Ps. 42. 6.

22. Then David arose, and all the people that 7vere with him, and they passed over Jordan: by the morning light there lacked not one of them that was not gone over Jordan. 23. And when Ahithophel saw that his counsel was not followed, he saddled his ass, and arose, and gat him home to his house, to his city, and put his household in order, and hanged himself, and died, and was buried in the sepulchre of his fatiier. 24. Tiien David came to Maha-naim. And Absalom passed over Jordan, he and all the men of Israel with him. 25. And Al)salom made Amasa captain of the host instead of Joab: which Amasa ivns a man's son whose name icas Ithra, an Israelite, that went in to Abigail the daughter of i\ahash, sister to Zeruiah, .loab's mother. 26. So Israel and Absalom pitched in the land of Gilead. 27. And it came to pass, when David was rome to Mahanaim, that Shobi the son oi' Nahash of Rabi)ah of the children of Ammon, and Machir the son of Ammiel of Lo-debar, and Barzillai the Gileadite of Rogelim, 28. Brought beds, and basins, and earthen vessels, and wheat, and barley, and flour, and parched corji, and beans, and Icntilcs, and parched pulse, 29. And honey, and butter, and sheep, and cheese of kine, for David, and for the people that 7vere with him, to eat: for they said, The people is hungry, and weaiy, and thirsty, in the wilderness.

Here is,

I. The transporting of David and his forces over Jordan, pursuant to the advice he had received

from his friends at Jerusalem, v. 22. He, and all that were with him, went over in the night, whether in ferry boats, which, probably, always phed there, or through the fords, does not appear. But special notice may be taken of this, that there lacked not one of them; none deserted him, though his distress was great, none stayed behind sick or weary, noi were any lost or cast away in passing the river. Herein some make him a type ofthe Messiah, who said, in a difficult day, Of all that thou hast given me have I lost none. Being got over Jordan, he marched many miles forward to Mahanaim, a Le-vites' city in t:,e tribe of Gad, in the utmost bordei of that tribe, and not far from Rabbah, the chief city of the Ammonites. This city, which Ish-bosheth had made his royal city, (cA. 2. 8.) David now made his head-quarters, v. 24. And now he had time to raise an army wherewith to oppose the rebels, and give them a warm reception.

n. The death of Ahithophel, v. 23. He died by his own hands, felo de se-—a suicide: he hanged himself for vexation that his counsel was not followed; for thereby, 1. He thought himself slighted, and an intolerable slur cast upon his reputation for wisdom. His judgment always used to sway at the council-board, but now another's opinion is thought wiser and better than his; his proud heart cannot bear the affront, it rises and swells, and the more he thinks of it, the more violent his resentments grow, till they bring him, at last, to this desperate resolve, not to live to see another preferred before him. AH men think him a wise man, but he thinks himself the only wise man; and therefore, to be avenged upon mankind for not thinking so too, he will die, that wisdom may die with him. The world is not worthy of such an oracle as he is, and therefore he will make them know the want of hin*. See what real enemies they are to themselves, that think too well of themselves, and what mischiefs they run upon, that are impatient of contempt. That will break a proud man's heart, that will not break an humble man's sleep. 2. He thought himself endangered, and his life exposed. He concluded, that, because his counsel was not followed, Absalom's cause would certainly miscarry, and then, whoever would find David's mercy, he concluded, that he, who was the greatest criminal, and had particularly advised him to lie with his father's concubines, must be sacrificed to his justice; to prevent therefore the shame and terror of a public execution, he does justice upon himself, and after all his reputation for wisdom, by this, his last act, puts a far greater disgrace upon himself than Absalom's privy counsel had put upon him, and answers his name Ahithofihel, which signifies, the brother of a fool. Nothing indicates so much folly as self-murder. Observe how deliberately he did it, and of malice prepense against himself; not in a heat, but he went home to his city, to his house, to do it; and, which is strange, took time to consider of it, and yet did it. And, to prove himself compos mentis — in his senses, when he did it, he first put his household in order, made his will as a man of sane memory and understanding, settled his estate, balanced his accounts; yet he that had sense and prudence enough to do this, had not consideration enough to revoke the sentence his pride and passfon had passed upon his own neck, or so much as to suspend the execution of it till he saw the event of Absalom's rebellion. Now herein we may see, ( i.) Contempt poured upon the wisdom of man; he tnat was more renowned for policy than any man, plays the fool with himself more abundantly. Let noi the wise man glory in his wisdom, when he sees him that was so great an oracle, dying as a fool dies. (2.) Honour done to the justice of God. \Vhen the wicked are thus snared in the work of their owr.

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hands, and sunk in a fiit of their own digging, the Lord is known by the judgment which he execiitfth, and we must say Higgaion, Selah; it is a thing tu be marked and meditated upon, Ps. 7. 15, 16. (3.) Prayer answered, and an nonest cause served e\ en by its enemies. Now, as David had prayed, Ahith-ophel's counsel was turned into foolishness to himself Dr. Lightfoot supposes that Da\ id penned the 55th Psalm, upon occasion of Ahithophel's behig in the plot against hiui, and that he is the man complained of, (x'. 13.) that had been hin equal, his guide, and his acquaintaiice; and if so, this was an immediate answer to his prayer there, {v. 15.) Let death seize ufion them, let them go down quick into hell. Ahithophel's death was an advantage to David's interest; for had he digested that aftront, (as those must resolve often to do, that will live in this world,) and continued his post at Absalom's elbow, he might have given him counsel afterward, that might have been of pernicious consequence to David. It is well that that breath is stopped, and that head laid, from which nothing could be expected but mischief. It seems, it was not then usual to disgrace the dead bodies of self-murderers, for Ahithophel was buried, we may suppose, honourably buried, in the sepulchre of his father, though he deserved no better than the burial of an ass: see Eccl. 8. 10.

III. Absalom's pursuit of his father; he had now got all the men of Israel with him, as Hushai advised, and he himself at the head of them, passed over Jordan, v. 24. Not content that he had driven his good father to the utmost corner of his kingdom, he resolved to chase him out of the world. He pitched in the land of Gilead with all his forces, ready to give David battle, v. 26. Absalom made one Amasa his general, (x;. 25.) whose father was, by birth, Jether, an Ishmaelite, (1 Chron. 2. 17.) but, by religion, Ithra, (as he is here called,) an Israelite; probably, he was not only proselyted, but, having married a near relation of David's, was, by some act of the state, naturalized, and is therefore called an Israelite. His wife, Amasa's mother, was Abigail, David's sister, whose other sister, Zeruiah, was Joab's mother, 1 Chron. 2. 16. So that Amasa was the same relation to David that Joab was. In honour to his family, even while he was in arms against his father, Absalom made him commander in chief of all his forces. Jesse is here called Aa-hash, for many had two names; or perhaps it was his wife's name.

IV. The friends David met with in this distant country. Even Shobi, a younger brother of the royal family of the Ammonites, was kind to him, v. 27. It is probable that he had detested the indignity which his brother Hanun had done to David's ambassadors, and, for that, had received favours from David, which he now returns. Those that think their prosperity most confirmed, know not but, some time or other, they may stand in need of the kindness of those that now lie at their mercy, and may be glad to be beholden to them; which is a reason, why we should, as we have opportunity, do good to all men, for he that watereth, shall be watered also himself, when there is occasion. Ma-chir, the son of Ammiel, was he that maintained Mephibosheth, (cA. 9. 4.) till David eased him of ^hat charge; and is now repaid for it bv that generous man, who, it seems, was the common patron of d'stressed princes. Barzillai we shall hear of again. These, compassionating David and his men, now that they were weary with a long march, !)i-ought him furniture for his house, beds and basins; and provisions for his table, wheat and barley, &c. v. 28, 29. He did not put them under contribution, did not compel them to supply him, h.Krli less, plunder them; but, in token of their

dutiful affection to him, their firm adherence to hi? government, and their sincere concern for him in his present straits, cf tlieir own good will they brought ui plenty of all that which he had occasion for. Let us learn hence to be generous and open-handed, according as cur ability is, to all in distress, especially greut men, to wh( m it is most grievous, and good men, who deserve better treatment. Observe here, how Grd sometimes makes up to his people that comfort from strangers, which they are disappointed of in their own families.

CHAP. XVIIJ.

This chapter puts a period to Absalom's rebelhon and life, and so makes way Cor David to his throne again, whither the next chapter brings liim back in peace and triumph. We have here, I. David's preparations to engage the r-ebels, v. 1. .3. II. Ths total defeat of Absalom's party, and their dispersion, v. 6.. 8. III. The death of Absalom, and his burial, v. 9 .. 18. IV. The brin<jing of the tidings of it to David, who tarried at Mahanaim, v. 19.. 32. V. His bitter lamentations of Absalom, v. 33.

1. A ND David numbered the people that JjL were with him, and set captains of thousands and captains of hundreds over them. 2. And David sent forth a third part of the people under the hand of Joab, and a third part under the handof Abishai the son of Zeruiah, Joab's brother, and a third part under the hand of Ittai the Gittite. And the king said unto tlie people, I will surely go forth with you myself also. 3. But the people answered. Thou shalt not go forth: for if we flee away, they will not care for us: neither if half of us die will they care for us: but now thou art worth ten thousand of us: therefore now it is better that thou succour us out of the city. 4. And the king said unto them, What seemeth you best I will do. And the king stood by the gate side, and all the people came out by hundreds and by thousands. 5. And the king commanded Joab and Abishai and Ittai, saying, Deal gently for my sake with the young man, even with Absalom. And all the people heard when the king gave all the captains charge concerning Absalom. 6, So the people went out into the field against Israel: and the battle was in the wood of Ephraim; 7. Where the people of Israel were slain before the servants of David; and there was there a great slaughter that day of twenty thousand 77^67?. 8. For the battle was there scattered over the face of all the country: and the wood devoured more people that day than the sword devoured.

Which way David raised an army here, and what reinforcements were sent him, we are not told; many, it is likely, from all the coasts of Israel, at least, from the neighbouring tribes, came in to his assistance, so that, by degrees, he was able to make head against Absalom, as Ahithophel foresaw. Now here we have,

I. His army numbered and marshalled, 7'. 1, 2.

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II. SAMUEL, XVIII.

He had, no doubt, committed his cause to God by prayer, for that was his relief in all his afflictiins; and then he took an account of his forces; Joseplius says they were, in all, but about four thousand: these he divided into regiments, and companies, to each cf which he appointed proper officers, and then disposed them, as is usual, into the right wing, the lefc wing, and the centre, two of which he committed to his two old experienced generals, Joab and Abishai, and the third to his new friend Ittai. Good order and good conduct may sometimes be as serviceable in an army, as great numbers. Wisdom teaches us to make the best of the strength we ha\ e, and let it reach to the utmost.

II. Himself over-persuaded not to go in person to the battle. He was Absalom's false friend, that persuaded him to go, and served his pride more than his prudence; David's true friends would not let him go, remembering what they had been told of Ahithophel's design to smite (he king only. David showed his affection to them by being willing to venture with them; (t*. 2.) and they showed their's to him by opposing it. We must never reckon it an affront to be gainsayed for our good, and by those that therein consult our interest. 1. They would by no means have him expose himself, for, (say they,) Thou art worth ten thousand of us. Thus ought good princes to be valued by their subjects, who, for their safety, must be willing to expose themselves. 2. They would not so far gratify the enemy, who would rejoice more in his fall, than in the defeat of the whole army. 3. He might be more serviceable to them by tarrying in the city, with a reserve of his forces there, whence he might send them recruits. That may be a post of real service, which yet is not a post of danger. The king acquiesced in their reasons, and changed his purpose; (t'. 4.) What seemeth you best, I will do. It is no piece of wisdom to be stiff in our resolutions, but to be willing to hear reason, even from our inferiors, and to be overruled by their advice, when it appears to be for our own good. Whether the people's prudence had an eye to it or no, God's providence wisely ordered it, that David should not be in the field of battle: for then his tenderness had certainly interposed to save Absalom's life, whom God had determined to destroy.

III. The charge he gave concerning .\bsalom, v. 5. When the army was drawn out, rank and file, Josephus says, he encouraged them, and prayed for them, but withal bade them all take heed of doing Absalom any hurt. How does he render good for evil! Absalom would have David only smitten, David would have Absalom only spared. What foils are these to each other! Never was unnatural hatred to a father more strong than in Absalom; nor was ever natural affection to a child more strong than in David; each did his utmost, and showed what he could do; how bad it is possible for a child to be to the best of fathers, and how good it is possible for a father to be to the worst of children; as if it were designed to be a resemblance of man's wickedness toward God, and God's mercy toward man, of which it is hard to say, which is more amazing. "Deal gently," says David, "by all means, with the young man, even with Absalom, for my sake; he is a young man, rash and heady, and his age must excuse him; he is mine, whom I love; if ye love me, be not severe with him." This charge supposes David's strong expectation of success, having a good cause, and a good (iod: he doubts not but Absalom would lie at their mercy, and therefore bids them deal gently with him, spare his life, and reserve him for his judgment.

Bishop Hall thus descants on this; "What means this ill-placed love? This unjust mercy? Deal gently with a traitor? Of all traitors, with a son?

Of all sons, with an Absalom? That graceless darling of so good a father? And i.ll ihis, fi r ihy sake, whose crown, whose blood, he hunts after.' For whose sake must he be pursued, if forborne tV,r thine? Must the cause of the quarrel be the nii live of mercy? Even in the holiest parents, nature may be guilty of an injurious tenderness, of a bloody indulgence. But was not this done in type of that unmeasurable mercy of the true King and Redeemer of Israel, who prayed for his persecutors, f(;r his murderers; Father, forgive them. Deal gently with them for my sake." When God sends ah affliction to correct his children, it is with this charge, "Deal gently with them for my sake;" for he knows our frame.

IV. A complete victory gained over Absalom's forces. The battle was fought in the wood of JEfihraim, {v. 6.) so called from some memorable action of the Ephraimites there, though it lay in the tribe of Gad. David thought fit to meet the enemy with his forces at some distance, before they came up to Mahanaim, lest he should bring that city into trouble, which had so kindly sheltered him. The cause shall be decided by a pitched battle. Jose phus represents the fight as very obstinate, but the rebels were at length totally routed, and 20,000 of them slain, v. 7. Now they smarted justly for their treason against their lawful prince, their uneasiness under so good a government, and their base ingratitude to so good a governor; and found what it was to take up arms for an usurper, who with his kisses and caresses, had wheedled them into their own ruin. Now where are the rewards, the preferments, the golden days, they promised themselves from him ? Now they see what it is to take counsel against the Lord, and his anointed, and to think of breaking his bands asunder. And that they might see that God fought against them, 1. They are conquered by a few, an army, in all probability, much inferior to their's in number. 2. By that flight with which they hoped to save themselves, they destroyed themselves; the wood, which they sought to foi shelter, devoured 7nore thari the sword: that thej might see how, when they thought themselves safe from David's men, and said, Surely the bitterness of death is past, yet the justice of Ciod pursued them, and suffered them not to li\ e. What refuge can rebels find from divine vengeance? The pits and bogs, the stumps and thickets, and, as the Chal-dee-paraphrast understands it, tlie wild beasts of the wood, were, probably, the de<:th of multitudes of the dispersed distracted Israelites, beside the 20,000 that were slain with tlie sword. God herein fought/or Da\id, and yet fought against him; for all these that were slain were his own subjects, and the common interest of his kingdom was weakened by it. The Romans allowed no triumph for a victory in a civil war.

9. And Absalom met the servants of David. And Absalom rode upon a mule, and the mule went under the thick boughs of a j2;reat oak, and his head caught hold of the oak, and he was taken up between the heaven and the earth ; and the mule that was under him went away. 10. And a certain man saw it, and told Joab, and said, Behold, I saw Absalom hanged in an oak. 11. And Joab said unto the man that told him, And, behold, thou sawest him; and why didst thou not smite him there to the ground ? and I would have given thee ten s/zeAe/s of silver and a girdle. 12. And the man said unto

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Joab, Though I should receive a thousand shekels of silver in mine hand, yet would I not put forth mine hand against the king's son: for in our hearing the king charged thee and Abishai and Ittai, saying. Beware that none touch the young man Absalom. 13. Otherwise I should have wrought falsehood against mine own life: for there is no matter hid from the king, and thou thyself wouldest have set thyself against me. 14. Then said Joab, I may not tarry thus with thee. And he took three darts in his hand, and thrust them through the heart of Absalom, while he loas yet alive in the midst of the oak. 15. And ten young men that bare Joab's armour compassed about, and smote Absalom, and slew him. 16. And Joab blew the trumpet, and the people returned from pursuing after Israel: for Joab held back the people. 17. And they took Absalom, and cast him into a great pit in the wood, and laid a very great heap of stones upon him: and all Israel fled every one to his tent. 18. Now Absalom in his Ufe-time had taken and reared up for himself a pillar, which is in the king's dale: for he said, I have no son to keep my name in remembrance : and he called the pillar after his own name: and it is called unto this day, Absalom's Place.

Here is Absalom quite at a loss; at his wit's end, first, and then at his life's end. He that began the fight, big with the expectation of triumphing over David himself, with whom, if he had had him in his power, he would not have dealt gently, is now in the greatest consternation, when he meets the servants of David, v. 9. Though they were forbidden to meddle with him, he durst not look them in the face; but, finding they were near him, he makes the best of his way, and so rides headlong upon his own destruction. Thus he that files from the fear, shall fallinto the pit, and he that getteth up. out of the pit, shall be taken iji the snare, Jer. 48. 44. David is inchned to spare him, but divine justice passes sentence upon him as a traitor, and sees it executed; that he hang by the neck, be caught alive, be em-bowelled, and his body disposed of disgracefully.

I. He is hanged by the neck. Riding furiously under the thick boughs of a great oak which hung low, and had been never cropped, either the twisted branches, or some one forked bough of the oak, ciiughtholdofhishead, either by hisneck, or, as some think, by his long hair, which had been so much his pride, and was now justly made a halter for him, and there he hung, astonished, that he could not use his hands to help himself; or so entangled, that his hands could not help him, but the more he struggled the more he was embarrassed. This set him up for a fair mark to the servants of Da^id, and he had the terror and shame of seeing himself thus exposed, while he could do nothing for his own relief, neither fight nor fly.

Observe concerning this, 1. That his mule went away from under him, as if glad to get clear of such a burthen, and resign it to the ignominious tree. Thus the whole creation groans under the burthen of man's corruption, but shall shortly be delivered

from its load, Rom. 8. 21, 22. 2. That he hung between heaven and earth, as unworthy of either, as abandoned of both; earth would not keep him, heaven would not take him, hell therefore ci)ens her mouth to receive him. 3. That this was a very surprising unusual thing; it was fit that it should be so, his crime being so monstrous: if, in his flight, his mule had thrown him, and left him half dead upon the ground, till the servants of David had come and despatched him, the same thing had been done as effectually; but that had been too common a fate for so uncommon a criminal; God will here, as in the case of those other rebels, Dathan and Abiram, create a new thing, that it may be understood how much this man has provoked the Lord, Numb. 16. 29, 30. Absalom is here hung up, in terrortm — to frighten c\\\\dye.n from disobedience to their parents; see Proi. 30. 17.

H. He is caught alive by one of the servants of David, who went straight, 'and told Joab in what posture he found that arch rebel, v. 10. Thus was he set up for a spectacle, as well as a mark, that the righteous might see him, and laugh at him, (Ps. 52. 6.) while he has this further vexation in his breast, that of all the friends he had courted and confided in, and thought he had sure in his interest, though he hung long enough to have been reliex ed, yet he had none at hand to disentangle him. Joab chides the man for not despatching him, {v. 11.) telling him, if he had given that bold stroke, he would ha\ e rewarded him with ten half crowns, and a girdle, that is, a captain's commission, which, perhaps, was signified by the delivery of a belt or girdle; see Isa. 22. 21. But the man, though zealous enough against Absalom, justified himself in not doing it: "Despatch him !""says he, "not for all the world: it would have cost'me n»y head: and thou thyself wast witness to the king's'charge concerning him, {v. 12.) and, for all thy talk, wouldest have been my persecutor if I haddone it," v. 13. Those that love the treason, hate the traitor. Joab could not deny this, nor blame the man for his caution, and therefore makes him no answer, but breaks off the discourse, under colour of haste; {v. 14.) / may not tarry thus with thee. Super'ors should consider a reproof before tliey gi\ e it, lest they be ashamed of it afterward, and find them-sel\ es unable to make it good.

ni. He is (as I may say) embowelled and quartered, as traitors are, so pitifully mangled is he as he hangs there, and receives his death in such a manner, as to see all its terrors, and feel all its pains. 1. Joab throws three darts into his body, which put him, no doubt, to exquisite torment, while he is yet alive in the midst of the oak, v. 14. I know not whether Joab can be justified in this direct disobedience to the command of h;s sovereign; was this to deal gently with the young man? Would David have suffered him to do it, if he had been upon the spot ? Yet this may be said for him, that while he broke the order of a too indulgent father, he did real service both to his king ^nd country, and would have endangered the welfare of both, if he had not done it. Salus populi siiprema lex — The safety of the people is the sufireme law. 2. Joab's young men, ten of them, smite him, before he is despatched, v. 15. They surrounded him, made a ring about him in triumph, and tlien smote him, and slevj him. So let all thine enemies perish, O Lord. Joab, hereupon, sounds a reti-eat; (y. 16.) the danger is over now that Absaloiu is slain; the people will soon return to their allegiance to David, and therefore no more blood shall be spilt; no prisoners are taken, to be tried as traitors, and made examples: let every man return to his tent; they are all the king's subjects, all his good subjects again. IV. His body is disposed of disgracefully, v. 17,

11. SAMUEL, XVIIL

18. They cast it into a great fiit in '.he ivood; they would nut bring it to his f ther, \iov that circumstance would but have added to his grief,) nor would they preserv e it to be buried, according to his order, but threw it into the next pit with indignation. Now where is the beauty he nad been so proud of, and for which he had been so much admired? Where are his aspiring projects, and the castles he had built in the air? H.s thoughts perish, and he with them. And, to signify huw hea\ y hm iniquity lay ufion his bones, as the prophet speaks, (Ezek. 32. 27.) they raised -d great hea/i of stones ufion him, to oe a monument of his \ illany, and to signify that he ought to have been stoned as a rebellious son, Deut. 21. 21. Travellers say, that the place is taken notice of to this day, and that it is common for passengers to throw a stone to this heap, with words to this purport; Cursed be the memory of rebellious Absalom, and cursed for ever be all wicked children that rise ufi in rebellion against their parents. To aggravate the ignominy of Absalom's burial, the historian takes notice of a pillar he had erected in the valley of Kidron, near Jerusalem, to be a monument for himself, and keep his name in remembrance, {v. 18.) at the foot of which, it is probable, he designed to be buried. What foolish insignificant projects do proud men fall their heads with ! And what care do many people take about the disposal of their bodies, when they are dead, that have no care at all what shall become of their precious souls! Absalom had had three sons, {ch. 14. 27.) but, it seems, now he had none; God had taken them away by death; and justly is a rebellious son written childless; to make up the want, he erects this pillar for a memorial; yet, in this also, Providence crosses him, and a rude heap of stones shall be his monument instead of this marble pillar. Thus they that exalt themselves, shall be abased. His care was, to have his name kept in remembrance, and it is so, to his everlasting dishonour. He could not be content in the obscurity of the rest of David's sons, of whom nothing is recorded but their names, but would be famous, and is therefore justly made for ever infamous. The pillar shall bear his name, but not to his credit; it was designed for Absalom's glory, but proved Absalom's folly.

19. Then said Ahimaaz the son of Za-dok, Let me now run and bear the king tidings, how that the Loud hath avenged him of his enemies. 20. And Joab said unto him, Thou shalt not bear tidings this day, but thou shalt bear tidings another day; but this day thou shalt bear no tidings, because the king's son is dead. 21. Then said Joab to Cushi, Go tell the king what thou hast seen. And Cushi bowed himself unto Joab, and ran. 22. Then said Ahimaaz the son of Zadok, yet again to Joab, But, howsoever, let me, I pray thee, also run after Cushi. And Joab said, Wherefore wilt thou run, my son, seeing that thou hast no tidings ready ? 23. But, howsoever, said Ae, let me run. And he said unto him. Run. Then Ahimaaz ran by the way of the plain, and overran Cushi. 24. And David sat between the two gates: and the watchman went up to the roof over the gate unto the wall, and lifted up his eyes, and ltx)ked, and, behold, a man running alone.

25. And the watchman cried, and told the king. And the king said. If he be alone, there is tidings in his mouth. And he came apace, and drew near. 26. And the watchman saw another man running, and the watchman called unto the porter, and said. Behold, another man runnuig alone. And the king said. He also bringeth tidings. 27. And the watchman said, Methinketh the running of the foremost is like the running of Ahimaaz the son of Zadok. And tlie king said. He is a' good man, and cometh with good tidings. 28. And Ahimaaz called, and said unto the king. All is well. And he fell down to the earth upon his face before the king, and said. Blessed beihe Lord thy God, which haih delivered up the men that lifted up their hand against my lord the king. 29. And the king said. Is the young man Absalom safe? And Ahimaaz answered. When Joab sent the king's servant, and me thy servant, I saw a great tumult, but I knew not what it ivas. 30. And the king said unto him. Turn aside, and stand here. And he turned aside, and stood still. 31. And, behold, Cushi came ; and Cushi said. Tidings, my lord the king: for the Lord hath avenged thee this day of all them that rose up against thee. 32. And the king said unto Cushi, Is the young man Absalom safe ? And Cushi answered. The enemies of my lord the king, and all that rise against thee to do thee hurt, be as thai young man is. 33. And the king was much moved, and went up to the chamber over the gate, and wept; and as he went, thus he said, O my son Absalom ' my son, my son Absalom ! would God 1 had died for thee, O Absalom, my son, my son !

Absalom's business is done; we are now told, I. How David was informed of it. He stayed behind at the city of Mahanaini, some miles from the wood where the battle was, and in the utmost border of the land: Absalom's scattered forces all made homeward toward Jordan, which was the contrary Avay from Mahanaim, so that his watchmen could perceive nothing how the battle went, till an express came on purpose to bring advice of the issue, which the king sat in the gate expecting to hear, v ^4.

1. Cushi was the man Joab ordered to carry the tidings, (t^. 21.) an Ethio/nan, so his name signifies, and some think that he was so by birth; a black that waited on Joab, probably one of the ten that had helped to despatch Absalom, {v. 15.) as some think, though it was dangerous for one of those t*" bring the news to David, lest his fate should be tV.c same with their's that reported to him Sau 's death, and Ish-bosheth's.

2. Ahimaaz, the young priest, (one of those who brought David intelligence of Absalom's motions, ch. 17. 17.) was very forward to be the messenger of these tidings, so transported was he with joy that this cloud was blown over; let him go tell the king, that the Lord hath avenged him of his enemies, v

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19. This he desired, not so much in hope of a reward, (he was above that,) as that he might have the pleasure and satisfaction of bringing the king, whom he loved, this good news. Joab knew David better than Ahimaaz did, and that the tidings of Absalom's death, which must conclude the story, would spoil the acceptableness of all the rest; and he loves Ahimaaz too well to let him be the messenger of those tidings, {v. 20.) they are fitter to be brought by a footman than by a priest. However, when Cushi was gone, Ahimaaz begged hard for leave to run after him, and with great importunity obtained it, v. 22, 23. One would wonder why he should be so very fond of this office, when another was employed in it. (1.) Perhaps it was to show his swiftness; observing how heavily Cushi ran, and that he took the worst way, though the nearest, he had a mind to show how fast he could run, and that he could go the furthest way about, and yet beat Cushi. No great praise for a priest to be swift of foot, yfet perhaps Ahimaaz was proud of it. (2.) Perhaps it was in prudence and tenderness to the king, that he desired it. He knew he could get before Cushi, and therefore was willing to prepare the king, with an amusing story, for the plam truth Cushi was ordered to tell him. If bad news must come, it is best that it come gradually, and will be the better borne.

3. They are both discovered by the watchman on the gate of Mahanaim; Ahimaaz first, (t;. 24.) for though Cushi had the lead, he soon overran him; but, presently after, Cushi appeared, v. 26. (1.) When the king hears of one running alone, he concludes he is an express; {v. 25.) //" he be alone, there is tidings in his mouth; for if they had been beaten, and were flying back from the enemy, there would have been many. (2.) When he hears it is Ahimaaz, he concludes he brings good news, -u. 17. Ahimaaz, it seems, was so famous for running, that he was known by it at a distance; and so eminently good, that it was taken for granted, if he be the messenger, the news must needs be good: he is a good man, zealously affected to the king's interest, and would ir^t bring bad news. It is a pity but the good tidine'- r f" the gospel should always be brought by good men; and how welcome should they be to us for their message-sake!

4. Ahimaaz is veiy forward to proclaim the victory; {v. 28.) cries at a distance, "Peace, there is peace:" peace after war, which is doubly welcome. "All is well, my lord O king; the danger is over, and we may return, when the king pleases, to Jerusalem." And when he comes near, he tells him the news more particularly. They are all cut off, that lifted ufi their hand against the king; and, as becomes a priest, while he gives the king the joy of it, he gives God the glory of it, the God of peace and war, the God of salvation and victory; "Blessed be the Lord thy God, that has done this for thee, as thy God, pursuant to the promises made to uphold thy throne," ch. 7. 16. When he said this, he fell down upon his face, not only in reverence to the king, but in humble adoration of God, whose name he praises for this success. By directing David thus to give God thanks for his victory, he prepares him for the approaching news of its allay. The more our hearts are fixed, and enlarged, in thanksgiving to God for our mercies, the better disposed we shall be to bear with patience the afflictions mixed with them. Poor David is so much a father, that he forgets he is a king, and therefore cannot rejoice in the news of a victory, till he know whether the young man jibsalom be safe; for whom his heart seems to tremble, almost as Eli's, in a like case, for the ark of God. Ahimaaz soon discerns what Joab intimated to him, that the death of the king's son would make the

Vol. II.—3 I

tidings of the day very unwelcome, and therefore in his report leaves that matter doubtful; and though he gives occasion to suspect how it was, yet, that the thunderclap might not come too suddenly upon the poor perplexed king, he refers him to the next messenger, whom they saw coming, for a more particular account of it. "When Joab sent the king's servant, namely, Cushi, and me thy servant, to bring the news, / saw a great tumult, occasioned by something extraordinary, as you will hear by and by; but I hri' e nothing to say about it, I have Oeiivered that which was my message, Cushi is better able to inform you tlian I am. I will not be the messenger of evil tidings; nor will I pretend to know that which I cannot give a perfect account of." He is therefore bid to stand by till Cushi came; {v. 30.) and now, we may suppose, he gives the king a more particular account of the victory, which was the thing he came to bring the news of.

5. Cushi, the slow post, proves the sure one, and beside the confirmation of the news of the victory which Ahimaaz had brought, v. 31, 7he Lord has avenged thee of all them that rose up against thee, he satisfies the king's inquiry concerning Absalom, V. 32. Is he safe? says David; "Yes," says Cushi, "he is safe in his grave;" but he tells the news so properly, that, how unwelcome soever the message was, the messenger could have no blame. He does not tell him plainly that Absalom was hanged, and run thn ugh, and buried under a heap of stones; but only that his fate Avas what he desired might be the fate of all tliat were traitors against the king, his crown and dignity. " The enemies of my lord the king, whoever they are, and all that rise against thee to do thee hurt, he as that young man is; I need wish them no worse."

II. We are told how David recei\ ed the intelligence; he forgets all the joy of his deliverance, and is quite overwhelmed with the sorrowful tidings of Absalom's death, v. 33. As soon as he perceived by Cushi's expression that Absalom was dead, he asked no more questions, but fell into a passion of weeping, retired from company, and abandoned himself to sorrow; as he wns going up to his cJiam-ber, he was overheard to say, " 0 my son Absalom, my son, my son Absalom; alas, for thee! I lament thee: how art thou fallen! Would God I had died for thee, nnd that thou hadst remained ali\'e this day;" so the Chaldee adds, O Absalom, my son, my son. I wish I could see reason to think that this arose from a concern about Absalom's everlasting state, and that he wished to have died for him, because he had good hopes of his own salvation, and of Absalom's repentance, if he had lived: it rather seems to have been spoken inconsiderately, and in a passion, and it was his infirmity. He is to be blamed, 1. For showing so great a fondness for a graceless, however handsome and witty, son, that was justly abandoned both of God and man. 2. For quarrelling, not only with Divine Providence, the disposals of which he ought silently to acquiesce in, but divine justice, the judgments of which he ought to adore and subscribe to: see how Bildad argues, (Job 8. 3, 4.) If thy children have sinned against him, and he Have cast them away in their transgression, thou shouldest submit, for doth God pervert judgment? See Lev. 10. 3. 3. For opposing the justice of the nation, which, as king, he was inti-usted with the administration of, and which, with other public interests, he ought to prefer before any natural affection. 4. For despising the mercy of his deliverance, and the deliverance of his family and kingdom, from Absalom's wicked designs, as if this were no' mercy, nor Avorth giving thanks for, because it cost the life of Absalom. 5. For indulging a strong passion, and speaking unad-

[I. SAMUh:L, XTX.

visedly vnth his lips. He now forgot his own reasonings upon the death of another child, fCa?i I bring- him back again? J and his own resolution to ket/i his mouth as with a bridle, when his heart was hot withi7i him; as well as his own practice at other times, when he quieted himself as a child that was weaned from his mother. The best men are not always in a good frame; what we over-loved, we are apt to over-grieve for: in each affection, therefore, it is wisdom to have rule over our own spirits, and to keep a strict guard upon ourselves when that is removed from us, which was very dear to us. Losers think they may have leave to speak; but little said is soon amended. The penitent patient sufferer sitteth alone, aiid keejieth silence; (^Lam. 3. 28.) or i-ather, with Job, says Blessed be the name of the Lord.

CHAP. XIX.

We left David's army in triumph, and yet David himself in tears : now here we have, I. His return to himself, by the persuasion of Joab, v. 1. . 8. II. His return to his kingdom from his present banishment. 1. The men of Israel were forward of themselves to bring him back, v. 9, 10. 2. The men of Judah were dealt with by David's agents to do it, (v. U . . 14.) and did it, v. 15. III. At the king's coming over Jordan, Shimei's treason is pardoned, (v. 16.. 23.) Mephiboshelh's failure is excused, (v. 24.. 30.) and Barzillai's kindness is thankfully owned, and recompensed to his son, v. 31.. 40. IV. The men of Israel quarrelled with t!ie men of Judah for not calling them to the ceremony of the king's restoration, which occasioned a new rebellion in the next chapter, V. 41.. 43.

1. 4 ND it was told Joab, Behold, the XjL king weepeth and mourneth for Absalom. 2. And the victory that day was turned into mourning unto all the people: for the people heard say that day how the king was grieved for his son. 3. And the people gat them by stealth that day into tiie city, as people being ashamed steal away when they flee in battle. 4. But the king covered his face, and the king cried with a loud voice, O my son Absalom I O Absalom, my son, my son ! 5. And Joab came into the house to the king, and said. Thou hast shamed this day the faces of all thy servants, which this day have saved thy life, and the lives of thy sons, and of thy daughters, and the lives of thy wives, and the lives of thy concubines; 6. In that thou lovest thine enemies, and hatest thy friends: for thou hast declared this day, that thou regardest neither princes nor servants: for this day I perceive, that if Absalom had lived, and all we had died this day, then it had pleased thee well. 7. Now therefore, arise, go forth, and speak comfortably unto thy servants: for I swear by the Lord, if thou go not forth, there will not tarry one with thee this night: and that will be worse unto thee than all the evil that befell thee from thy youth until now. 8. Then the king arose, and sat in the gate. And they told unto all the people, saying. Behold, the king doth sit in the gate. And all the peo-

ple came before the king; for Israel had fled, every man to his tent.

Soon after the messengers had brought the news of the defeat and death of Absalom to the court of Mahanaim, Joab and his victorious army followed, to grace the king's triumphs, and receive his further orders. Now here we are told,

I. What a damp it was to them to find the king in tears for Absalom's death, which they constraed as a token of his displeasure against them for what they had done, whereas they expected him to have met them with joy and thanks for their good se -vices. It was told Joab, v. 1. The report of it ran through the army, (v. 2.) how the king was grieved fur his son. The people will take particular no tice what their princes say and do: the more eyes we ha\e upon us, and the greater our influence is, the more need we have to speak and act wisely, and to govern our passions strictly.

When they came to the city, they found the king in close mourning, v. 4. He covered his face, and would not so much as look up, nor take any notice of the generals, when they attended him. It could not but surprise them to find, 1. How the king proclaimed his passion, which he ought to have been ashamed of, and which he should have striven to smother and conceal, if he had consulted either his reputation or courage, which was lessened by his mean submission to the tyranny of so absurd a passion, or his interest in the people, which would be prejudiced by his discountenancing what was done in zeal for his honour and the public safety. Yet see how he avows his grief, He cries with a loud voice, 0 my son .Absalom. " My servants are all come home safe, but where is my son.'' He is dead; and, dying in sin, I fear, he is lost for ever: I cannot now say, I shall go to him, for my soul shall not be gathered with such sinners; what shall be done for thee, O Absalom, my son, my son!" 2. How he pi'olonged his passion, even till the army was come up to him, which must be some time after he received the first intelligence. If he had contented himself with giving vent to his passion for an hour or two, when he first heard the news, it had been excusable, but to continue it thus for so bad a son as Absalom, like Jacob for so good a son as Joseph, with a resolution to go to the gra\ e mourning, and to stain his triumphs with his tears, was veiy unwise and very unworthy.

Now, see how ill this was taken by the people. They were loath to blame the king, for whatever he aid used to please them, (^ch. 3. 36.) but they took it as a great mortification to them. Their victory was turned into moziming, v. 2. liny stole into the city as men ashamed, v. 3. In compliment to their sovereign, they would not rejoice in that which they perceived so afflictive to him, and yet they could not but h& uneasy that they were thus obliged to conceal their joy. Superiors ought not to put such hardships as these on their inferiors.

II. How plainly and vehemently Joab reproved David, for this indiscreet management of himself in this critical juncture. David never more needed the hearts of his subjects than now, nor was ever more concerned to secure his interest in their affections; and therefore, whatever tended to disoblige them now, was the most impolitic thing he could do, and the greatest wrong imaginable to his friends that adhered to him. )oab therefore censures him, V. 5"7. where he speaks a great deal of reason, but not with the respect and deference which he owed to his prince. Is it fit to say to a king. Thou art wicked? A plain case may be fairly pleaded with those that are above us, and they may be reproved for what they do amiss, l)ut it must "•* be done with rudeness and insolence.

n. SAMUEL, XIX.

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David did indeed need to be roused and alarmed; and Joab thought it no time to dally with him. If superiors do that which is foolish, they must neither think it strange, nor take it ill, if their inferiors tell them of it, perhaps too bluntly. 1. Joab magnifies the services of David's soldiers; " This day they have saved thy life, and therefore deserve to be taken notice of, and have reason to resent it, if they be not." It is implied, that Absalom, whom he honoured with his tears, sought his ruin, and the ruin of his family, while those, whom by his tears he puts a slight upon, were such as preserved from ruin him and all that was dear to him. Great mischiefs have arisen to princes from their contempt of great merits. 2. He aggravates the discouragement David had given them; " Thou hast shamed their faces, for while they have shown such a value for thy life, thou hast shown no value for their's, but preferrest a spoiled wicked youth, a false traitor to his king and country, whom we are happily rid of, before all thy wise counsellors, brave commanders, and loyal subjects. What can be more absurd than to lo\ e thine enemies and hate thy friends?" 3. He advises him to present himself immediately at the head of his troops, to smile upon them, welcome them home, congratulate their successes, and return them thanks for their services. Even those that may be commanded, yet expect to be thanked, when they do well, and ought to be. 4. He threatens him with another rebellion if he would not do this, intimating, that rather than serve so ungrateful a prince, he himself would head a revolt from him, and then, (so confident is Joab of his own interest in the people,) '■^ There will not tarry with thee one man. If I go, they all go. Thou hast now nothing to mourn for; but if thou persist in thy murmurs, I will bring upon thee" (as Josephus expresses it) "real and more bitter sorrow."

III. How prudently and mildly David took the reproof and counsel given him, x". 8. He shook off his grief, anomted his head, and washed his face, that he might not appear unto men to mourn, and then made his appearance in public in tl\e gate, which was as the guild-hall of the city. Hither the people flocked to him to congratulate his and their Sifety, and all was well. Note, When we are convinced of a fault, we must amend, though we are told of it by our inferiors, and indecently, or in heat and passion.

9. And all the people were at strife throughout all the tribes of Israel, saying, The king saved us out of the hand of our enemies, and he delivered us out of the hand of the Philistines; and now he is fled out of the land for Absalom. 10. And Absalom, whom we anointed over us, is dead in battle. Now, therefore, why speak ye not a word of bringing the king back? 11. And king David sent to Zadok and to Abia-thar the priests, saying. Speak unto the elders of Judah, saying. Why are ye the last to bring the king back to his house? seeing the speech of all Israel is come to the king, even to his house. 12. Ye are my brethren, ye are my bones and my flesh: wherefore then are ye the last to bring back the king ? 13. And say ye to Amasa, Art thou not of my bone, and of my flesh ? God do so to me, and more also, if thou be not captain of the host before me continually in the room of

Joab. 14. And he bowed the heart of all the men of Judah, ev^en as the heart of one man; so that they sent this icord unto the king. Return thou, and all thy servants. 15. So the king returned, and came to Jordan. And Judah came to Gilgal, to go to meet the king, to conduct the king over Jordan.

I It is strange that David did not immediately, up-' on the defeat and dispersion of Absalom's forces, march with all expedition back to Jerusalem, to regain the possession of his capital city, while the rebels were all in confusion, and before they could rally again. What occasion was there to bring him back? Could not he himself go back with the victorious army he had with him in Gilead? He could, no doubt; but, 1. He would come back as a prince, with the consent and unanimous approbation of the people, and not as a conqueror forcing his way: he would restore their liberties, and not take occasion to seize them, or encroach upon them. 2. He would come back in peace and safety, and be sure that he should meet with no difficulty or opposition in his return; and therefore would be satisfied that the people were well affected to him before he would stir. 3. He would come back in honour, and like himself; and therefore would come back, not at the head of his forces, but in the arms of his subjects; for the prince that has wisdom and goodness enough to make himself his people's darling, without doubt, looks greater, and makes a much better figure, than tlie prince that has strength enough to make himself his people's terror.

It is resolved therefore that David must be bmught back to Jerusalem his own city, and his own house there, with some ceremony, and here we have that matter concerted.

I. The men of Israel (that is, the ten tribes) were the first that talked of it, v. 9, 10. The people were at strife about it; it was the great subject of discourse and dispute throughout all the country. Some perhaps opposed it; "Let him either come back himself, or stay where he is;" others appeared zealous for it, and reasoned as follows here, to further the design; 1. That David had formerly helped them, had fought their battles, subdued their enemies, and done them much service, and therefore it was a shame that he should continue banished from their country, who had been so great a benefactor to it. Note, Good services done to the public, though they may be forgotten for a while, yet will be remembered again when men come to tlieir right minds. 2. That Absalom had now disappointed them. "We were foolishly sick of the cedar, and chose the branch to reign over us; but we have had enough of him, he is consumed, and we narrowly escaped being consumed with him: let us therefore -return to our allegiance, and think of bringing the king back." Perhaps this was all the strife among them, not a dispute whether the king should be brought back or no, (all agreed it was to be done,) but whose fault it was, that it was not done; as is usual in such cases, every one justified himself, and blamed his neighbour. The people laid the fault on the elders, and the elders on the people, and one tribe upon another. Mutual excitements to the doing of a good work are laudable, but not mutual accusations for the not doing of it; for usually when public services are neglected, all sides must share in the blame; each might do more than he does, in reformation of manners, healing of divisions, and the like.

II. The men of Judah, by David's contrivance, were the first that did it. It is strange that thev, being David's own tribe, were not so forward as the

11. SAMUEL, XIX.

rest. David had intelligence of the good disposition of all the rest toward hini, but nothing from Judah, though he had always been particulaiiy careful of them. But we do not always find the most kindness from those whom we have most reason to expect it. Yet David would not return till he knew the sense of his own tribe, {Judah was his lawgiver, Ps. 60. 7.) that his way home might be the more clear.

1. He employs Zadok and Abiathar, the two chief priests, to treat with the elders of Judah, and to excite them to give the king an invitation back to his house, even to his house, which was the glory of their tribe, v. 11, 12. No men more proper to negotiate this affair than the two priests, who were hrm to David's interest, were prudent men, and had great influence with the people. Perhaps the men of Judah were remiss and careless, and did it not, because nobody put them on to do it, and then it was proper to stir tliem up to do it. Many will follow, who, in a good work, will not lead: it is a pity that they should continue idle for want of being spoken to. Or, perhaps, they were so sensible of the greatness of the pro\ ocation they had given to David,* by joining with Absalom, that they were afraid to bring him back, despairing of his favour; he therefore warrants his agents to assure them of it, with this reason, " Ye art; my brethren, my bone and my flesh, and therefore I cannot be se\ ere with you." The Son of David has been plfased to call us brethren, his bone and his Jlesh, which encourages us to hope that we shall find favour with him. Or, perhaps, they were willing to see what the rest of the tribes would do, before they stirred, with which they are here upbraided; "The speech of all Israel is come to the king to in^ ite him back, and shall Judah be the last, that should have been the first? Where is now the celebrated bravery of that royal tribe.'' Where its loyalty.'"' Note, We should be stirred up to that which is great and good, by the examples both of our ancestors and of our neighbours, and by the consideration of our rank. Let not the first in dignity be last in duty.

2. He particularly courts into his interest Amasa, who had been Absalom's general, but was his own nephew as well as Joab, v. 13. He owns him for his kinsman, and promises him that, if he would appear for him now, he would make him captain-general of all his forces in the room of Joab, would not only pardon him, (which, it may be, Amasa questioned,) but prefer him. Sometimes there is nothing lost in purchasing the friendship of one that has been an enemy. Amasa's interest might do David good service at this juncture. But if David did wisely for himself in designating Amasa for this post, (Joab being now grown intolerably haughty,) he did not do kindly by Amasa in letting his design be known, for it occasioned his death by Joab's hand, ch. 20. 10.

3. The point was hereby gained. He bowed the heart of the men of Judah to pass a vote, nemine contradicente — unanimously, for the recall of the king, V, 14. God's providence, by the priests' persuasions and Amasa's interest, brought them to this resolve. David stirred not till he received this invitation, and then he came as far back as Jordan, at which river they were to meet him, v. 15. Our Lord Jesus will rule in those that invite him to the throne in their hearts, and not till he is invited. He first bows the heart, and makes it willing in the day of his power, and then rules in the midst of his enemies, Ps. 110. 2, 3.

16. And Shimei the son of Gera, a Ben-jamite, which vas of Bahurim, hasted, and came down with the men of Judah to meet king David. 17. And Mere z^'ere a thousand

men of Benjamin with him, and Ziba the servant of the house of Saul, and his fifteen sons and his twenty servants with him ; and they went over Jordan before the king. 18. And there went over a ferry-boat to carry over the king's household, and to do what he thought good. And Shimei the son of Gera fell down before the king, as he was come over Jordan; 19. And said unto the king, Let not my lord impute iniquity unto me, neither do thou remember that which thy servant did perversely the day that my lord the king went out of Jerusalem, that the king should take it to his heart. 20. For thy servant doth know that I have sinned : therefore, behold, I am come the first this day of all the house of Joseph, to go down to meet my lord the king. 21. But Abishai the son of Zeruiah answered and said. Shall not Shimei be put to death for this, because he cursed the Lord's anointed ? 22. And David said. What have I to do with you, ye sons of Zeruiah, that ye should this day be adversaries unto me? Shall there any man be put to death this day in Israel ? For do not I know that I am this day king over Israel? 23. Therefore the king said unto Shimei, Thou shalt not die. And the king sware unto him.

Perhaps Jordan was never passed with so much solemnity, nor with so many remarkable occurrences, as it was now, since Israel passed it under Joshua. David, in his afflictive flight, remembered' God particularlyyro?72 the land of Jordan, (Ps. 42. 6.) and now that land, more than any other, was graced with the glories of his return. David's soldiers furnished themselves with accommodations for their passage over this ri\ er, but, for his own family, a ferry boat was sent on purpose, v. 18. j1 fleet of boats, say some; a bridge of boats was made, say others; the best convenience they had to serve him with.

Two remarkable persons met him on the banks of Jordan, who had abused him wretchedly when he was in his flight.

I. Ziba, who had abused him with his^afr tongue, and, by accusing his master, had obtained from the king a grant of his estate, ch. 16. 4. A greater abuse he could not have done him, than, by imposing upon his credulity, to draw him in to do a thing so unkind to the son of his friend Jonathan. He comes now, with a retinue of sons and servants, to meet the king, (v. 17.) that he might obtain the king's favour, and so come off the better, when Mephi-bosheth would shortly undeceive him, and clear himself, -v. 26.

II. Shimei, who had abused him with hh foul tonr^ue, railed at him, and cursed him, ch. 16. 5. If David had been defeated, no doubt, he would have continued to trample upon him, and have gloried in what he had done; but now that he sees him coming home in triumph, and returning to his throne, he thinks it his interest to make his peace with him. Those who now slight and abuse the Son of David, would be glad to make their peace too, when he shall come in his glory; but it will be too late. Shimei, to recommend himself to the king, 1. Came with good company, with the men

437

of Judah, as one in their interest 2. He brought a regiment of the men of Benjamin with him, a thousand, of which, perhaps, he was chiharch, or commander in chief, offering his own and their service to the king; or, perhaps, they were volunteers, whom by his interest lie had got together to meet the king, which was the more obliging, because of all the tribes of Israel, there were none, except these and Judah, that appeared to pay him this respect. 3. What he did, he hastened to do; he lost no time; Agree with thine adversary quickly, while thnu art in the way.

Here is, (1.) The criminal's submission; {y. 18 • -20.) He fell down before the king, as a penitent, as a supplicant; and that he might be thought sincere, he did it publicly before all David's servants, and his friends the men of Judah, yea, and before his own thousand. The offence was public, therefore the submission ought to be so. He owns his crime. Thy servant doth know that I have sinned; he aggravates it, / did fierversely; he begs the king's pardon, Let not the king impute iniquity to thy servant, that is, deal with me as I deserve: he intimates, that it was below the king's great and generous mind to take it to his heart; and pleads his early return to his allegiance, that he was the first of all the house of Joseph (that is, of Israel, who in the beginning of David's reign had distinguished themselves from Judah, by their adherence to Ish-bosheth {ch. 2. 10.) that came to meet the king. He came first, that by his example of duty, the rest might be disposed, and by his experience of the king's clemency, the rest might be encouraged, to follow.

(2.) A motion made for judgment against him; {y. 21.) Shall not Shimei be put to death for a traitor? Let him, of all men, be made an example. Abishiai moved it, who would have ventured his life to have been his death, then when he was cursing, ch. 16. 9. David did not think fit to have it done then, because his judicial power was cut short; out now that it was restored, why should not the law have its course? Abishai herein consulted what he supposed to be David's feelings more than his true interest. Princes have need to arm themselves against temptations to severity.

(3.) His discharge by the king's order, v. 22, 23. He rejected Abishai's motion with displeasure; What have I to do with you, ye sons of Zeruiah? The less we have to do with those who are of an angry revengeful spirit, and who put us upon doing what is harsh and rigorous, the better. He looks upon these prosecutors as adversaries to him, though they pretended friendship and zeal for his honour. Those who advise us to what is wrong, are really Satan's adversaries to us. [1.] They were adversaries to his inclination, which was to clemency. He knew that he was this day king in Israel, restored to, and re-established in, his kingdom, and therefore his honour inclined him to forgive. It is the glory of kings to forgive those that humble and surrender themselves: Satis est prostrasse leoni — It suffices the lion, that he has laid his victim prostrate. His joy inclined him to forgive: the pleasantness of his spirit on this great occasion forbade the entrance of any thing that was sour and peevish: joyful days should be forgiving days. Yet this was not all; his experience of God's mercy in restoring him to his kingdom, his exclusion from which, he attributed to his sin, inclined him to show mercy to Shimei. They that are forgiven, must forgive. David had severely revenged the abuses done to his ambassadors by the Ammonites {ch. 12'. 31.) but easily passes by the abuse done to himself by an IsraeUte. That was an affront to Israel in general, and touched the honour of his crown and kingdom; this was purely personal, and therefore (according to the

usual disposition of good men) he could the more easily forgive it. [2.] They were adversaries to his interest: if he should put Shimei to death, who cursed him, they would expect the same fate, who had taken up arms, and actually levied war against him, which would drive them from him, while he was endeavouring to draw them to him. Acts of severity are seldom acts of policy: 7he throne is established by mercy. Shimei, hereupon, has his pardon signed and sealed with an oath; yet bound, no doubt, to his good behaviour, and liable to be prosecuted if he afterward misbehaved; and thus he was reserved to be, in due time, as much a monument of the justice of the government, as he was now of its clemency, and in both of its prudence.

24. And Mephibosheth the son of Saul came down to meet the king, and had neither dressed his feet, nor trimmed his beard, nor washed his clothes, from the day the king departed until the day he came again in peace. 25. And it came to pass, when he was come to Jerusalem to meet the king, that the king said to him, Wherefore wentest not thou with me, Mephibosheth ? 26. And he answered. My Lord, O king, my servant deceived me: for thy servant said, I will saddle me an ass, that I may ride thereon, and go to the king; because thy servant is lame. 27. And he hath slandered thy servant unto my lord the king; but my lord the king is as an angel of God : do, therefore, what is good in thine eyes. 28. For all of my father's house were but dead men before my lord the king: yet didst thou set thy servant among them that did eat at thine own table. What right, therefore, have I yet to ciy any more unto the king? 29. And the king said unto him. Why speakest thou any more of thy matters? I have said, Thou and Ziba divide the land. 30. And Mephibosheth said unto the king, Yea, let him take all, forasmuch as my lord the king is come again in peace unto his own house.

The day of David's return was a day of bringing to remembrance, a day of account, in which what had past in his flight, was called over again; among other things, after Shimei's, comes Mephibosheth's case, to be inquired into, and he himself brings it on.

1. He went down in the crowd to meet the king, (z'. 24.) and, as a proof of the sincerity of his joy in the king's retui-n, we are here told what a true mourner he was for the king's banishment. During that melancholy time, when one of the greatest glories of Israel was departed, Mephibosheth continued in a \ ery melancholy state. He was never trimmed, nor put on clean linen, but wholly neglected himself, as one abandoned to grief for the king's affliction, and the kingdom's misery. In times of public calamity, we ought to abridge our-sel\ es of the delights of sense, in conformity to the season. There are times when God calls to weeping and mourning, and we must comply with the call.

2. When the king came to Jerusalem, (since he

11. SAMUEL, XIX.

could not sooner have an opportunity,) he made his appearance before him, v. 25. And when the king asked him, why he, being one of his family, had stayed behind, and not accompanied him in his exile, he opened his case fully to the king. (1.) He complains of Ziba, his servant, who should have been his friend, but had been, two ways, his enemy: for, first, he had hindered him from going along with the king, by taking the ass himself, which he was ordered to make ready for his master, (v. 26.) basely taking advantage of his lameness, and his inability to help himself; and, secondly, he had accused him to David of a design to usurp the government, X'. 27. How much mischief is it in the pow er of a wicked servant to do to the best master! [2.) He gratefully acknowledges the king's great kindness to himself, when he and all his father's house lay at the king's mercy, v. 28. When he might justly have been dealt with as a rebel, he was tre.ited as a friend, as a child: Thou didst set thy servant among them that did eat at thine own table. This shows that Ziba's suggestion was improbable: for could Mephibosheth be so foolish as to aim higher, when he lived so easily, so happily, as he did? And could he be so very disingenuous as to design any harm to David, of whose great kindness to him he was thus sensible? (3.) He refers himself to tlie king's pleasure. Do what is good in thine eyes, with me and my estate; depending on the king's wisdom, and his ability to discern between truth andfalshcood; My lord the king is as an angel of God; and disclaiming all pretensions of his own merit; " So much kindness I have received above what I deserved, and what right have I to cry any more unto the king? Why should I trouble the king with my complaints, who have already been so troublesome to him? Why should I think any thing hard that is put upon me, who have hitlieito been so kindly treated?" We were all as dead men before God; yet he has not only spared us, but taken us to sit at his table. How little reason then ha\ e we to complain of any trouble we are in: and how much reason to take all well that God does.

3. David hereupon recalls the sequestration of Mephibosheth's estate; being deceived in his grant, he revokes it, and confirms his former settlement of it; I have said, Thou and 7Aba divide the land; {v. 29.) that is, " Let it be as I first ordered it, {ch. 9. 10.) the property shall still be vested in thee, but Ziba shall have the occupancy, he shall till the land, paying thee a rent." Thus Mephibosheth is where he was, no harm is done, only Ziba goes away unpunished for his false and malicious information against his master; David either feared him too much, or loved him too well, to do justice upon him according to that law, Deut. 19. 18, 19. and he was now in the humour of forgiving, and resolved to make every body easy.

4. Mephibosheth drowns all his cares about his estateinhis joy for the king's return; (t). 30.) " Yea, let him take all, the presence and favour of the king shall be to me instead of all." A good man can contentedly i)ear his own priv ite losses and disappointments, while he sees Israel in peace, and the throne of the Son of David exalted and established. Ziba, take all, so that David may be in peace.

31. And Barzillai the Gileadite came down from Rogelim, and went over .lordan with the king, to conduct him over Jordan.

32. Now Barzillai was a very aged man, rven fourscore years old: and he had provided the king of sustenance while he lay at Mahanaim ; for he roas a very great man.

33. And the king said unto Barzillai, Come

thou over w ith me, and I will feed thee with me in Jerusalem. 34. And Barzillai said unto the king, How long have I to live, that 1 should go up w ith the king unto Jf i usa-lem ? 35. J am this day fourscore yeai s old; and can I discern between good and evil ? can thy servant taste what 1 eat or what I drink? can 1 hear any more the voice of singiug-men and singing-women? wherefore then should thy servant be yet a burden unto my lord the king? 36. Thy servant will go a little way over Jordan with the king; and why should the king recompense it me with such a reward? 37. Let thy servant, I pray thee, turn back again, that 1 may die in mine own city, and be buried by the grave of my father and of my mother: but, behold, thy servant Chimham, let him go over with my lord the king; and do to him what shall seem good unto thee. 38. And tiie king answered, Chimham shall go over with me, and 1 will do to iiim that which shall seem good unto thee: and whatsoever thou shall require of me, that will 1 do for thee. 39. And all the people went over Jordan. And when the king was come over, the king kissed Barzillai, and blessed him; and he returned unto his ov, n place.

David had already graced the triumphs of his restoration with the generous remission of the injuries that h:id been done him; we have him hcrej gracing them with the no less generous rewind of^ the kindnesses that had been shown him. B;irzil-lai, the Gileadite, who had a noble seat at Rogelim, not far from Mahanaim, was the man who, of all the nobility and gentry of that country, had been most kind to David in his distress. If Absalom had prevailed, it is likely he might have suffered for it; but now he and his shall be no losers by it.

Here is,

I. Barzillai's great respect to David, not only as a good man, but as his rightful sovereign. He provided him vjith sustenance, for himself and family, •while he lay at Mahanaim, v. 32. God had given him a large estate, for he was a very great 7nan, and, it seems, he had a large heart to do good with it: what else but that, is a large estate good for? To reduced greatness, generosity obliges us, and to oppressed goodness, piety obliges us, to be in a particular manner kind, to the utmost rf our power. Barzillai, to show that he was not weary of David, though he was so great a charge to him, attended him to Jordan, and went over with him, v. 31. Let subjects learn hence, to render tribute to whom tribute is due, and honour to whom honour, Rom. 13. 7.

II. The kind invitation David gave him to court, {v. 33.) Come thou over with me. He invited him, 1. That he might have the pleasure cf his company, and the benefit of his counsel; for we may suppose that he was very wise and good, as well as \ery rich, else he had not l^cen called here a very great Jnan; for it is what a man is, more than what he has, that bespeaks him truly great. 2. That he might ha\e an oy)])ortunitv of returning h's kindness; *^ I will feed thee with me. thou sh ilt fare as sumptuously as I fare, and this, at Jerusalem, the

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royal and holy city." David did not take Barzillai's kindness to him as a debt, (he was none of those arbitrary princes, who think that whatever their subjects have, istheir's when they please,) but accepted it and rewarded it as a favour. We must always study to be grateful to our friends, especially to those who have helped us in distress.

III. Barzillai's reply to this invitation, wherein,

1. He admires the king's generosity in making him thisoifer, lessening his service, and magnifying the king's return for it; ll'hy should the king rt-comfiense it with such a reward? v. 36. Will the master thank that servant who only does what was his duty to do? He thought he had done himself honour enough, in doing the king any service. Thus when the saints shall be called to inherit the kingdom, in consideration of what they have done for Christ in this world, they will be amazed at the disproportion between the service and the recompense; (Matth. 25. 37.) Lord when saw we thee hungry, and fed theeY

2. He declines accepting the invitation, begs his majesty's pardon for refusing so generous an offer: he should think himself very happy in being near the king, but, (1.) He is old, and unfit to remove at all, especially to court: old, and unfit for the business of the court; " Why should I go up. with the king to Jerusalem? I can do him no service there, in the council, the camp, the treasury, or the courts of justice; for how long have I to live? v. 34. Shall I think of going into business, now that I am going out of the world? Old, and unfit for the diversio7is of the court, which will be ill-bestowed, and even thrown away, upon one that can relish them so little, v. 35. As it was in Moses's time, so it was in Barzillai's, and it is not worse now, that if men be so strong that they come to fourscore years, their strength then is labour and sorrow, Ps. 90. 10. These were then, and are still, years of which men say they have no pleasure in them, Eccl. 12. 1. Dainties are insipid, when desire fails; and songs to the aged ear are little better than those

. sung to a heavy heart; how should they choose, when the daughters of music are brought low? Let those that are old, learn of Barzillai to be dead to the delights of sense; let grace second nature, and make a virtue of the necessity. Nay, Barzillai, being old, thinks he shall be a burthen to the king, rather than any credit to him; and a good man would not go any where to be burthensome, or, if he must be so, will rather be so to his own house than to another's. (2.) He is dying, and must begin to think of his long journey, his removal out ot the world, v. 37. It is good for us all, but it especially becomes old people, to think and speak much of dying. "Talk of going to court!" says Barzillai; " let me go home and die in my own city, the place of my father's sepulchre; let me die by the grave of my father, that my bones may be quietly carried to the place of their rest. The grave is ready for me, let me go and get ready for it, go and die in my nest."

3. He desires the king to be kind to his son Chim-ham. Let him go over with my lord the king, and have preferment at court; what favour is done to him, Barzillai will take as done to himself. They that are old must not grudge young people those delights which they themselves are past the enjoyment of, nor oblige them to retire as they do. Barzillai will go back himself, but he will not make Chimham go back with him; though he could ill spare Chimham, yet, thinking it would gratify and improve him, he is willing to do it.

IV. David's farewell to Barzillai. 1. He sends him back into his country with a kiss nnd a blessing, {v. 39.) signifying that, in gratitude for his kindnesses, he would love him and pray for him; and with a promise that, whatever request he

should at any time make to hirn, he would be ready to oblige him; {v. 48.) Whatsoever thou shalt think of, when thou comest home, to ask of me, that ivd. I do for thee. What is the chief excellency of power, but this, that gi\ es men a capacity of doing the more good? 2. He takes Chimham forward with him, and leaves it to Barzillai to choose him his preferment; I will do to him what shall seem good unto thee, v. 38. And, it should seem, Barzillai, who had experienced the innocency and safety of retirement, begged a country-seat for him near Jerusalem, but not in it; for, long after, we read of a place near Beth-lehem, David's city, which is called, The habitation of Chimham, allotted him, probably, not out of the crown-lands, or the forfeited estates, but David's paternal estate.

40. Then the king went on to Gilgal, and Chimham went on with him: and all the people of Judah conducted the king, and also half the people of Israel. 41. And, behold, all the men of Israel came to the king, and said unto the king. Why have our brethren, the men of Judah, stolen thee away, and have brought the king and his household, and all David's men with him, over Jordan? 42. And all the men of Judah answered the men of Israel, Because the king is near of kin to us: wherefore then be ye angry for this matter ? have we eaten at all ot the king's cost? or hath he given us any gift? 43. And the men of Israel answered the men of Judah, and said, We have ten parts in the king, and we have also more right in David Oian ye: why then did ye despise us, that our advice should not be first had in bringing back our king ? And the words of the men of Judah were fiercer than the words of the men of Israel.

David came over Jordan, attended and assisted by the men of Judah; when he was advanced as far as Gilgal, the first stage on this side Jordan, half the people of Israel, that is, of their eldeis and great men, were come to wait upon him, to kiss his hand, and congratulate him on his return, but found they came too late to witness the solemnity of his first entrance. This put them cut of humour, and oc casioned a quarrel between them and the men ot Judah, which was a damp to the joy of the day, and the beginning of further mischief.

Here is, 1. The complaint which the men of Israel brought to the king against the men of Judah, (i;. 41.) that they had performed the ceremony of bringing the king over Jordan, and n( t given them notice, that they might have come to join in it. This reflected upon them, as if they were not so well affected to the king and his restoration as the men of Judah were, whereas the king himself knew that they had spoken rf it, before the men of Judah thought of it, V. 11. It seemed likewise as if they intended to monopolize the king's favours when he was come back, and to be locked upon as his only friends. See what mischief comes from pride and jealousy.

2. The excuse which the men of Judah made for themselves, v. 42. (1.) They plead relation to the king; " He is near cf kin to ua, and therefore, in a matter of mere ceremony, as this was, we may claim precedency. It was into cur country that he was vi be brought, and therefore who so fit as we to bri.'ig

II. SAMUEL, XX.

him?" (2.) They deny the insinuated charge of self-seeking in what they had done. "Have ive eaten at all of the king's cost'/ No, we have all borne our own charges. Hath he given us any gift? No, we have no design to engross the advantages of his return, you are come time enough to share in them." Too many that attend princes, do it only for what they can get.

3. The men of Israel's vindication of their charge, V. 43. They pleaded, *' We have ten parts in the king," (Judah having Simeon only, whose lot lay within his, to join with him,) " and therefore it is a sliglit upon us, that our advice was not asked about bringing back the king." See how uncertain the multitude is; they were lately striving against the king, to dri\ e him out; now they are striving about him, which shall honour him most; a good man and a good cause will thus recover their credit and interest, though, for a time, tliey may seem to have lost them. See what is commonly the origin of strife; nothing so much as impatience of contempt, or the least seeming slight. The men of Judah had done better, if they had taken their brethren's advice and assistance; but since they did not, why should the men of Israel lay it so much to heart? If a good work be done, and well done, let us not be displeased, nor the work disparaged, though we had no hand in it.

Lastly, The scripture takes notice, by way of blame, which of the contending parties managed the cause with most passion: The words of the men of Judah were fiercer than those of the men of Israel. Though we have reason and right on our side, if we speak it with fierceness, God takes notice of it, and is much displeased with it.

CHAP. XX.

How do the clouds return after the rain! No sooner is one of David's troubles over, than another arises, as it were, out of the ashes of the former, wherein the threatening is fulfilled, that the sword should never depart from his house. I. Before he reaches Jerusalem, a new rebellion is raised by Sheba, v. 1, 2. II. His first work, when he, comes to Jerusalem, is, to condemn his concubines to perpetual imprisonment, v. 3. III. Arnasa, whom he intrusts to raise an arniv against Sheba, is too slow in his motions, which puts him into a fright, v. 4 .. 6. IV. One of his generals barbarously murders the other, when they were taking the field, v. 7 .. 13. V. Sheba is at length shut up in the city of Abel, (v. 14, 15.) but the citizens delivered him up to Joab, and so his rebellion was crushed, V. 16. .22. Thischapter concludes with a short account of David's great oflicers, v. 23.. 26.

1. k ND there happenetl to be there a l\ man of Belial, whose name was Sheba, the son of inchri, a Benjamite; and he blew a trumpet, and said, We have no part in David, neither have we inheritance m the son of Jesse: every man to his tents, O Israel. 2. So every man of Israel went up from after David,r///r/ followed Sheba the son of Bichri: but the men of Judah clave unto their kin^, from Jordan even to .Terusa-lem. 3. And David came to his house at Jerusalem; and the kins took the ten Women his concubines, whom he had left to keep the house, and put them in ward, and fed them, but went not in unto them : so they were shut up unto the day of their death, living in widowhood.

David, in the midst of his triumphs, has here the affliction to see his kingdom disturbed, and his family dis[^raced.

I. His subjects revolting from him at the instiga tion of a man of Belial, whom they followed when they forsook the man after God's own heart. Observe, 1. That this happened immediately upon the crushing of Absalom*s rebellion. We must not think it strange, while we are in this world, if the end of one trouble be the beginning of another: deep sometimes calls unto deep. 2. That the people were now just returning to their allegiance, when, of a sudden, they flew off from it. When a reconciliation is newly made, it ought to be handled with great tenderness and caution, lest the peace break again before it be settled. A broken bone, when it is set, must have time to knit. 3. That the ringleader of this rebellion was Sheba, a Benjamite by birth, {y. 1.) who had his habitation in mount Ephraim, v. 21. Shimei and he were both of Saul's tribe, and both retained the ancient grudge of that house. Against the kingdom of the Messiah there is an hereditary enmity in the serpent's seed, and a succession of attempts to overthrow it; (Ps. 2. 1, 2.) but He that sits in Heaven, laughs at them all. 4. That the occasion of it was that foolish quarrel, which we read of in the close of the foregoing chapter, between the elders of Israel and the elders of Judah, about bringing the king back. It was a point of honour that was disputed between them, which had most interest in David; "We are more numerous," say the elders of Israel; " We are nearer akin to him," say the elders of Judah. Now one would think David very safe and happy, when his subjects are striving which shall love him best, and be most forward to show him respect; yet even that strife proves the occasion of a rebellion. The men of Israel coinplained to David of the slight which the men of Judah had put upon them; if he had now countenanced their complaint, commended their zeal, and returned them thanks for it, he might have confirmed them in his interest; but he seemed partial to his own tribe: their words prevailed above the words of the men of Israel; as some read the last words of the foregoing chapter. David inclined to justify them; which when the men of Israel perceived, they flew off with indignation; " If the king will suffer himself to be engrossed by the men of Judah, let him and them make the best of one another, and we will set up one for ourselves. We thought we had ten parts in David, but that will not be allowed us; the men of Judah tell us, in effect, we have 7iopart in him, and therefore we will have none, nor will we attend him any furtlicr, in liis return to Jerusalem, nor own him for our king." This Sheba proclaimed, {v. 1.) who, probably, was a man of note, and had been acti\ e in Absalom's rebellion; the disgusted Israelites took the hint, and went up from after David to follow Sheba, (xk 2.) that is, the generality of them did so, only the men of Judah adhered to him.

Learn hence, f 1.) That it is as impolitic for princes to be partial m their attentions to their subjects, as it is for parents to be so to their children; both should carry it with an even hand. (2.) Those know not what they do, that make light of the affections of their inferiors, by not countenancing and accepting them. Their hatred may be feared, whose love is despised. (3.) The beginning of strife is as the letting forth of water; it \stherefure wisdo'm to leave it off before it be meddled with, Prov. 17. 14. How great a matter doth a little of this fire kindle! (4.) The jjcrverting of words is tlie subverting of peace: and nuich mischief is made by forcing in\ idious constructions upon what is said and written, and drawing consequences that were never intended. The men of Judah said, l^ir king is near of kin to us, by which, say the men of Israel, you mean, IVe have no fiart in him; whereas they meant no such thing. (5.) People are very apt to run into

11. SAMUEL, XX.

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extremes, TVe have ten fiarts in David, said they; and ulniost in the next breath, JVe have no jiart in him. 'r(i-cUi.y, Husanna, to-morrow, Crucify.

II. His concubines shut up and imprisoned for life, and he hinibelt' under tlie necessity of doing it, because they had been defiled by Absalom, v. 3. D-i\ id had multiplied wives, contrary to the law, and they proved a grief and shame to him. Those whom he had sinfully taken pleasure in, he was now, 1. Obliged, in duty, to put away, they being rendered unclean to him, by the vi'.'e uncleanness his son iutd committed with them. They whom he had loved, must now be loathed. 2. Obliged, in prudence, to s!iut up in privacy, not to be seen abroad for shame, lest the sight of them should give occasion to people to speak, of what Absalom had done to them, which ought not to be so much as named, 1 Cor. 5. 1. That that \ illany might be buried in oblivion, they must be buried in obscurity. 3. Obliged, in justice, to shut up in prison, to punish them for their easy submission to Absalom's lust, despairing, perhaps, of David's return, and giving him up for gone. Let none expect to do ill, and fare well.

4. Then said the king to Amasa, Assemble me the men of Judah within three days, and be thou here present. 5. So Amasa went to assemble the men o/'Judah ; but he tarried longer than the set time which he had appointed him. 6. And David said to Abishai, Now shall Sheba the son of" Bichri do us more harm than did Absalom: take thou th}^ lonrs servants, and pursue after him, lest he get him fenced cities, and escape us. 7. And there went out after him, Joab's men, and the Cherethites, and the Pelethites, and all the mighty men : and they went out of Jerusalem, to pursue after Sheba the son of Bichri. 8. When they laere at the great stone which is in Gibeon, Amasa went before them. And .Toab's garment that he had put on was girded unto him, and upon it a girdle with a sword fastened upon his loins in the sheath thereof; and as he went forth it fell out. 9. And Joab said to Amasa, Art thou in health my brother? And Joab took Amasa by the beard with the right hand to kiss him. 10. But Amasa took no heed to the sword that was in Jo-ab's hand : so he smote him therewith in the fifth rib., and shed out his bowels to the ground, and struck hi'n not again : and he died. So Joab and Abishai his brother pursued after Shebn the son of Bichri. 11. And one of .Toab's men stood by him, and said. He that favoureth Joab, and he that is for David, let him po after Joab. 12. And Amasa wallowed in blood in the midst of the highway. And when the man saw that all the people stood still, he removed Amasa out of the highway into the field, and cast a cloth upon him, when he saw that every one that came by him stood still. 13. When he was removed out of the highway, all the

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people went on after Joab, to pursue after Sheba the son of Bichri.

We have here Amasa's fall, just as he began to rise. He was nephew to David, (cA. 17. 25.) had been Absalom's general, and commander in chief of his rebellious army. But that being routed, he came over into David's interest, upon a promise that he should be general of his forces instead of Joab. Sheba's rebellion gives David an occasion to make good that promise sooner than he could wish, but Joab's envy and emulation made it injurious both to him and David.

I. Amasa has a commission to raise forces for the suppressing of Sheba's rebellion, and is ordered to do it with all possible expedition, v. 4. It seems, the men of Judah, though forward to attend the king's triumphs, were backward enough to figlit his battles; else, when they were all in a body attending him to Jerusalem, they might immediately have pursued Sheba, and have crushed that cockatrice in the egg; but most love a loyalty, as well as a religion, that is cheap and easy. Many boast of their being akin to Christ, that yet are very loath to venture for him. Amasa is sent to assemble the men of Judah within three days; but he finds them so baclcward and unready, that he cannot do it within the time appointed, {v. 5.) though the promotion of Amasa, who had been their general under Absalom, was very agreeable, and a proof of the clemency of David's government.

II. Upon Amasa's delay, Abishai, the brother of Joab, is ordered to take the guards and standing forces, and with them to pursue Sheba, {v. 6, 7.) for nothing could be of more dangerous consequence than to give him time. David gives these orders to Abishai, because he resolves to mortify Joab, and degrade him, not so much, I doubt, for the blood of Abner, which he shed basely, as for the blood of Absalom, which he had shed justly and honourably. " Now," (says Bishop Hall,) " Joab smarteth for a loyal disobedience. How slippery are the stations of earthly honours, :md subject to continual mutability! Happy are they who are in favour with Him in whom theie is no shadow of change." Joab, without orders, though in disgrace, goes along with his brotlier, knowing he might be serviceable to the public, or pei'haps now meJitating the remo\al of his rival.

III. Joab, near Gibeon, meets with Amasa, and barbarously murders him, v. 8* -10. It should seem, the great stone in Gibeon was the place appointed for the general rendezvous: there the rivals jnet; i'.nd Amasa, relying upon his commission, went before, as general both of the new-raised forces which he had got t(>gether, and of the veteran troops which Abishai had brought in; but Joab there took an opportunity to kill him with his own hand; and, 1. He did it subtilely and with contrivance, and not upon a sudden prov ocation. He girds his coat about him, that that might not hang in his way, and girds his belt upon his coat, that his sword might be the readier to him; he puts his sword in a sheath too big for it, that, whenever he pleased, it might, upon a little shake, fall out, as if it fell by accident, and so he might take it into his hand, unsuspected, as if he were going to return it into the scabbard, when he designed to sheath it in the bowels of Amasa. The more there is of plot in a sin, the worse it is. 2. He did it treacherously, and under pretence of friendship, that Amasa might not be upon his guard. He called him brother, (for they were own cousins) inquired of his welfare, Jlrt thou in health? and took him by the beard, as one he was free with, to kiss him, while with the drawn sword in his other hand he was aiming at his heart. Was this done like a

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gentleman, like a soldier, like a general? No, but like a \ illain, like a base coward. Just thus he slew Abner, and went unpunished for it, which encouraged liini to do the like agam. 3. He did it impudently, not in a corner, but at the head of his troops, and in their sight, as one that was neither ashamed nor afraid to do it, that was so hardened in blood and murders, that he could neither blush nor tremble. 4. He did it at one blow, gave the fatal push with a grod will, as we say, so that he needed not strike him again; witli such a strong and steady hand he gave this one stroke that it was fatal. 5. He did :t in contempt and defiance of D;ivid, and the commission he had given to Amasa: for that commissi m w.,s the only ground of liis quarrel with him, so that David was stru.k at through the side of Amasa; and it was, in effect, told to his face, that J Jab would be general, in spite of him. 6. He did it very unseasonably, when they were going against a common enemy, and were concerned to be unanimous. Tiiis ill-timed quarrel might have scattered their forces, or engaged them one against anothei-, and so ha\ e made them all an easy prey to Sheba. So contentedly could Joab sacrifice the interest both of king and kingdom to his personal revenge.

IV. Joab immediately resumes his general's place, and takes care to lead the army on in pursuit of bheba, that, if possible, he might prevent any prejudice to the common cause by what he had done. 1. He lea\ es one of his men to make proclamation to the forces that were coming up, that they were still engaged in David's cause, but under Joab's command, v. 11. He knew what an interest he had in the soldiery, and how many favoured him, rather than Amasa, that had been a traitor, was now a turn-coat, and had ne\ er been successful; on this he boldly relied, and called them all to follow liim. Wliat man of Judah would not be for his old king, and his old general? But one would wonder with what face a murderer could pursue a traitor; and how, under such a hea^ y load of guilt, he had courage to enter upon danger; his conscience was seared with a hot iron. 2. Care is taken to remove the dead body out of the way, because at that they made a stanci, (as ch. 2. 23.) and to cover it with a cloth, V. 12, 13. Wicked men think themselves safe in their wickedness, if they can but conceal it from the eye of the world: if it be hidden, it is with them as if' it were never done. But the covering of blood with a cloth cannot stop its cry in God's ear for vengeance, or make it the less loud. However, since this was no time to arraign Joab for what he had done, and the common s fety called for ex-pedicion, it was prudent to remove that which retarded the march of the army; and then they all went on after Joab, while David, who, no doubt, had notice soon brought him of this tragedy, could not but reflect upon it with regret, that he had not formerly done justice upon Joab for the death of Abner, and that he now exposed Amasa by preferring him. And, perhaps, his conscience reminded him of his employing Joab in the murder of Uriah, which had helped to harden him in cruelty.

14. And he went through all the tribes of Isracil unto Abel, and to Beth-maachah, and all the Berites; and they were gathered together, and went also after him. 15. And they came and besieged him in Abel of Betli-maachah, and they cast up a bank agaiiisl the city, and it stood in the trench: and all the people that were with Joab battered the wall, to throw it down. 16. Then

cried a wise woman out of the city, Heai hear; say, 1 pray you, unto Joab, Lome near hither, that I may speak with thee. 17, And when lie was come neaj- unto her, the woman said, ^i/7 thou Joab.' And he answered, 1 am he. Then she said unlo hin), Hear the words of thine hanchiiaid. And he answered, I do hear. 18. Then siif spake, saying. They weie wont to s|)eak in old time, saying. They shall suiely ask counsel at Abul: and so they ended the vmt ter. 19. 1 am one of them that are peace able and faithful in Israel: thou seekest (o destroy a city and a mother in Isiael: why wilt thou swallow up the inheritance of the Lord ? 20. And Joab answered and said, Far be it, far be it from me, that 1 should swallow up or destroy. 21. llie matter is not so : l)ut a man of mount Ephraim, Sheba the son of Bichri by name, hath lifted up his hand against the king, evev against David: deliver him only, and 1 will depart from the city. And the woman said unto Joab, Behold, his head shall be thrown to thee over the wall. 22. Then the woman went unto all the people in her wisdom: and they cut off the head of Sheba the son of Bichri, and cast it out to Joab. And he blew a trumpet, and they retired from the city every man to his tent. And Joab returned to Jerusalem unto the king.

We have here the conclusion of Slieba's attempt.

I. The rebel, when he had rambled over all the tribes of Israel, and found them n;:t so willing, upon second thoughts, to follow h'.m, as they had been, upon a sudden provocation, to desert David, (having only picked up a few like himself, that sided with him,) entered Abel Beth-maachah a strong city in the north, in the lot of Naphtali, where we find it placed, 2 Kings 15. 29. Here he toi k shelter, whether by force, or with consent, does not appear, but his adherents were mostly Berites of Bee-roth in Benjamin, v. 14. One bad man will find and make more.

II. Joab drew up all his force against the city, besieged it, battered the wall, and made ready fir a general storm, v. 15. Justly is that ])lace attacked with all this fury, which dares harbour a traitor; nor will that heart fare better, which indulgesthose rebellious lusts that will not ha', e Christ to reign over them.

III. A discreet good woman of the city of Abel brings this matter, by her jn-ndent management, to a good issue, so as t,- satisfy Joab, and yet save the city. Here is,

1. Her treaty with Joab, and her capitulation with him by which he is engaged to raise the siege, upon condition that Sheba be delivered up. It seems, none of all the men of Abel, none c^f the elders or magistrates, offered to treat with Joab, no, not when they were reduced to the last extremity; cither they were stupid, and unconcerned for the public safety, or they stood in awe of Sheba, or they des])aired ot gaining any good terms with Joab, or they had not wit enough to manage the featy. But tliis one woman with her wisdom saved the city. Souls know no difference of sexes; though the man he the head, it does not therefore follow that he has the mono-

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poly of the brains, and therefore he ought not, by any salique law,* to have the monopoly of the crown; many a masculine heart, and more than mascuUne, has been found in a female breast; nor is the treasure of wisdom the less valuable for being lodged in the weaker vessel.

In the treatv between this nameless heroine and .loab, ■

(1.) She gains his audience and attention, v. 16, 17. We may suppose it was the first time he had ever treated with a woman in martial affairs.

(2.) She reas(Mis with him on behalf of her city, and very ingeniously. [1.] That it was a city fa-m )us for wisdom, (x'. 18.) as we translate it; she pleads that tliis city had been long in such reputation for prudent knowing men, that it was the common referee of t'le country, and all agreed to abide by the award of its elders. Their sentence was an oracle; let them be consulted, und the matter is ended, all sides will acqviiesce. Now, shall such a city as this be laid in ashes, and never treated with? [2.] That the inhabitants were generally peaceable and faithful in Israel, v. 19. She could speak, not for herself only, but for all those whose cause she pleaded, that they were not of turbulent and seditious spirits, but of known fidelity to their prince, and peaceableness with their feljnw-subjects; nei-their seditious, nor litigious. [3.] That it was a mother in Israel, a guide and nurse to the towns and country about; and that it was a part of the inheritance of the Lord, acitv o{ Israelites; nutoiliea-thens; and the destruction of it would lessen and weaken that nation which God had chosen for his heritage. [4.] That they expected him to offer them peace, before he made an attack upon them, according to that known law of war, Deut. 20. 10, So the margin reads, v. 18. IViey filainly sfiake in the begin-ninq-, (of the siege,) saying, Sure/y thn/ will ask of Abel; that is, " The besiegers will demand the trai-t )r, and will ask us to surrender him; and if they d'\ we will soon come to an agreement, and so end the matter." Thus she tacitly upbraids Joab for not offering them peace, but hopes it is not too late to beg it.

(2.) Joab and Abel's ad\ocate soon agree that Sheba's head shall be the ransom of the citv. Joab, though, in a person;d quarrel, he had lately swallowed up and destroyed Amasa, yet, when he acts as a general, will by no means bear the imputation, " Far be it from me that I should delight to swallow ufi or destroy, or design it, !)ut when it is necessary for the public safety, v. 20. The matter is not so, our quarrel is not with your city, we would hazard our lives for its protection; our quarrel is only with the traitor that is harboured among you; deliver him up, and we have done." A great de d of mischief would be prevented, if contending parties would but understand one another. The city obstinately holds out, believing Joab aims at its ruin: Joab furiously atta<-ks it, believing the citizens all confederates with Sheba; whereas botli were mistaken; let both s'des be undeceived, and the matter is soon accommodated. The single condition of peace, is, the surrender of the traitor; it is so in God's dealing with the snul, when it is besieged by conviction and distress; sin is the traitor; the beloved lust is the rebel: part with that, cast awav the transgressions, and all shall be well. No peace on any other terms. Our wise woman immediately ;iereos to the proposal: Behold, his head shall be thrown to thee firesently.

2. Her tre;ity with the citizens. She went to them in her wisdom, (and perhaps she had as much need of it in dealing with them, as in dealing with Joab,) and persuaded them to cut off Sheba's head, proba-

* An anci'iii law of Francr, wliicii debarred females from ruc-ceediiij! lo the lliro:ie.— Ed.

bly, by some public order of their government, and it was thrown over the wall to Joab. He knew tlie traitor's face, and theref ;re looked no further, intending not that any of hjs adherents should suffer. The public safety was secured, and he felt no wisii to gratify the public revenge. Joab, hereupon, raised the siege, and marched back to Jerusalem, with the trophies rather of peace than victory.

23. ISovv Joab ims over all the host ol Israel; and Benaiah the son of Jelioiacla ivas over the Cherethites, and over the Pe-lethiles; 24. And Adoram zfjas over the tribute; and Jehoshaphat the son of Ahiiud loas recorder; 25. And Sheva was scribe : and Zadok and Abiathar it^cre the piiests: 26. And Ira also, the .Tairite, was a chief ruler about David.

Here is an account of the state of David's court, after his restoration. Joab was continued general, being too great to be displaced, Benaiah, as before, captain of the guards. Here is one new office erected, which we had not, ch. 8. 16. thatof^rfa-surer, or one over the tribute, for it was not till to ward tlie latter end of his time, that he began to raise taxes. Adoram was long in this office, but it cost him his life at last, 1 Kings 12. 18.

CHAP. XXI.

The date of the events of this chapter is uncertain. I incline to think that they happened as Ihey are here placed, after Absalom's and Sheba's rebellion, arid toward the latter end of David's reign. That the battles with the Philistines, mentioned here, were long- after the Philistines were subdued, appears by coniparinrr 1 Chron. 18. 1. witli ch. 20 4. The numbering of the people was just before the fixing of the place of the temple, (as appears, 1 Chron. 22. 1.) and that was toward the close of David's life; and, it should seem, the people were numbered just before the three years' famine for the Gibconiles, for that which is threatened as three years' famiiie, 1 Chron. 21. 12. is called seven years, 2 Sam. 24. 12, 1.1. Three more, with the year current, added to those three. We have here, I. The Gibeonites avenged, 1. By a famine in the land, v. 1. 2. By the putting of seven of Saul's posterity to death, (v. 2. .9.) care, however, being taken of their dead bodies, and ofthe bones of Saul, v. 10. .14. II. The giants of the Philistines slain in several battles, v. 15. .22.

1. ^ I "^HEN there was a famine in the days JL of David three years, year after year; and David inquired of the Lord. And the Lord answered, It is for Saul, and for his bloody house, because he slew the Gibeonites. 2. And the king called the Gib-eonites, and said unto them; (now the Gibeonites loerc not of the children of Israel, but of the remnant of the Amorites: and the children of Israel had sworn unto them; and Saul sought to slay them in his zeal to the children of Israel and Judah;) 3. Wherefore David said unto the Gibeonites, What shall I do for you ? and wherewith shall I make the atonement, that ye may bless the inheritance of the Lord 1 4. And the Gibeonites said unto him, We will have no silver nor gold of Saul, nor of his house; neither for us shall thou kill anj^ man in Israel. And he said. What you shall say, that will I do for you. 5. And they an-

IJ. SAMUEL, XXI.

swered the king, The man that consumed us, and that devised against us that we shonld be destroyed from remaining in any of the coasts of Israel, 6. Let seven men of his sons be delivered unto us, and we will hang them up unto the Lord in Gibeah of Saul, irhom the Lokd did choose. And the king said, I will give them. 7. But the king spared Mephibosheth, the son of Jonathan the son of Saul, because of the Lord's oath that loas between them, between David and Jonathan the son of Saul. 8. But the king took the two sons of Rizpah the daughter of Aiah, whom she bare unto Saul, Armoni and Mephibosheth; and the five sons of Michal the daughter of Saul, whom she brought up for Adriel the son of Barzil-lai the Meholathite; 9. And he delivered them into the hands of the Gibeonites, and they hanged them in the hill before the Lord : and they fell all seven together, and were put to death in the days of harvest, in the first days, in the beginning of barley-harvest.

Here,

I. We are told of the injury which Saul had, long before this, done to the Gibeonites, which we had no account of in the history of his reign, nor should have heard of here, but that it came now to be reckoned for. The Gibeonites were of the remnant of the Aiiinrites, {v. 2.) who by ;i wile had made peace with Israel, and had the public ftith pledged to them by Joshua for their safely. We had the story, Josli. 9. where it was agreed (t'. 23.) that thcv should be secured of their li\es but deprived of the.r lands and liberties, that they and their's should be tenants in villancigc to Israel. It does not appear th.d they had broken their part of the covenant, either by denying their service, or attempting t > recover their lands or liberties, nor was it pretended; bat Saul, under colour of zeal for the honour of Israel, that it might not be said that they had any of the nati'.es among them, aimed to root them out, and, in order to that, slew many of them. Thus he would seem wiser than his predecessors the judges, and more zealous for the public interest; and perhaps he designed it for an instance of his royal prerogative, and the power which as king he assumed to rescind the former acts of government, and to dis.mnul the most solemn leagues. It may be, he designed, by this severity toward the Gibeonites, to atone for his clemency toward the Amalekites. Some conjecture that he sought to cut off the Gibeonites at the same time when he put away the witches; (iSim. 28. 3.) or perhaps many of them were reai.'.Tkably pi'ms, and he sought to destroy them when he slew the priests their masters. That whi-,h made this an exceeding sinful sin, was, that he not only shed innocent blood, but therein violated the solemn oath by which the nation was bound to protect them. See what brought ruin on Saul's house; it was a bloody house.

II. We find the nation of Israel chastised with a sore famine, long after, fir this sin of Saul. Observe, 1. Even in the land of Israel, that fruitful land, and in the reign of David, that glorious reign, there was a famine, not extreme, for then it would sooner have been taken notice of, and inquiry made into the cause of it, but great drought, and scarcity of provisions, the consequence of it, for three years

together. If corn miss one year, commonly the next makes up the deficiency;' but if it miss three years successively, it will be a sore judgment; and the man of wisdom will by it hear God's voice crying to the country, to repent of the abuse of plenty. 2. David inquired of God concerning it. Though he was himself a prophet, he must consult the oracle, and know God's mind in his own appointed way. Note, When Ave are under God's judgments, we ought to inquire into the grounds of the controversy. JLoi'd show me wherefore thou contendest with me. It is strange that David did not sooner consult the oracle, not till the third year; but, perhaps, till then, he apprehended it not to be an extraordinary judgment for some particular sin. E\ en good men are often slack and remiss in doing their duty. We continue in ignorance, and under mistake, because we delay to inquire. 3. God was ready in his answer, though David was slow in his inquiries. It is for Saul. Note, God's judgments often look a great way back, which obliges us to do so, when we are under his rebukes. It is not for us to object against the people's smarting for the sin of their king, perhaps they were aiding and abetting; nor against this generation's suffering for the sin of the last, God often visiteth the sins of the fathers ufion the children, and his judgments are a great deefi; he gives not account of any of his matters. Time does not wear out the guilt of sin; nor can we build hopes of impunity upon the delay of judgments. There is no statute of limitation to be pleaded against God's demands. JVtilluin temjius occurrit Deo — God may /lunish when he fileases.

III. We have vengeance taken upon the house of Saul, for the turning away of God's wrath from the land, which, at present, smarted for his sin.

1. David, it is probable by divine direction, referred it to the Gibeonites themselves, to prescribe what satisfaction should be given them for the wrong that had been done them, v. 3. They had many years remained silent, had not appealed to David, nor given the kingdom any disturbance with tlieir complaints or demands; and now, at length, God speaks for them; I heard not, for thou wilt hear; (Ps. 38. 14, 15.) and they are recompensed for their patience with this honour, that they are made judges in their own cause, and have a blank given them to write their demands on; What ye shall say, that will I do, {v. 4.) that atonement may be made, and that ye may bless the inheritance of the Lord, v. 3. It is sad for any family or nation to have the prayers of oppressed innocency against them, and therefore the expense of a just restitution is well bestowed for the retrieving of the blessing of those that were ready to fierish, Job 29. 13. " Mv servant Job, whom you have wronged, shall pray for you," says God, " and then I will be reconciled to you, and not till then." Those understand not themselves, that value not the prayers of the poor and despised.

2. They desired that seven of Saul's posterity might be put to death, and David granted them their demand.

(1.) They required no silver, nor gold, t. 4. Note, Money is no satisfaction for blood; see Numb. 35. 31--33. It is the ancient law, Blood calls for blood; (Gen. 9. 6.) and those over-value money, and under-value life, that sell the blood of their relations for corruptible things, such as silver and gold. The Gibeonites had now a fair opportunity to get a discharge from their servitude, in compensation for the wrong done them, according to the equity of that law, (Exod. 21. 26.) If a man strilce out hia servant^s eye, he shall let him go free for his eye's sake. But they did not insist on this; though the covenant was broken on the other side, it should not be broken on their's. They were J\'ethinim, given

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446

to God and his people Israel, and they would not seem weary of the service.

(2.) They required no lives but of Saul's family; he had done them the wrong, and therefore his children must pay for it. We sue tlie heirs for the parent's debts; men may not extend that so far as life, Deut. 24. 16. The children, in an ordinary course of law, shall never bif }iut to death for the parents, but this case of the Gibeonites was ahogether extraordinary. God had made himself an immediate party to the cause, and, no doubt, put it into the heart of the Gibeonites to make this demand, for he owned what was done, {y. 14.) and his judgments are not subject to the rules which men's judgments must be subject t'\ Let parents take lieed of sin, especially the sin of cruelty and oppression, for their poor children's sake, who may be smarting fir it by the just hand r.f God, when they are in tlieir graves. Guilt and a curse are a bad entail upon a family. It should seem, Saul's posterity trod in his steps, foi- it is called a bloody house: it was the spirit of the family, and therefoi-e they are justly reckoned with for his sin, as well as for their own.

(3.) They would not impose it upon David to do this execution; " Thou shalt not for us kill any man, {v. 4.) but we will do it ourselves, we ivill hang them ufi unto the Lord," {v. 6.) that if there wei-e any hardship in it, they might bear the blame, and not David or his house. By our old law, if a murderer had judgment given against him upon an appeal, the relations that appealed, had the executing of him.

(4.) They did not require this, out of malice against Saul or his family, (had they been revengeful, they would have moved it themsehes long before,) but out of love to the people of Israel, whom they saw plagued for the injury done to them. " IVe ivill hang them u/i unto the Lord, (v. 6. ) to satisfy his justice, not to gratify any revenge of our own; for the good of the public, not for our own reputation."

(5.) The nomination of the pei'sons they left to David; who took care to secure Mephibosheth for Jonathan's sake, that while he was avenging the breach of one oath, he might not himself break another; (v. 7.) but he delivered up two of Saul's sons whom he had by a concubine, and five of his grandsons, whom his daughter Merab bore to Adriel, (1 Sam. 18. 19.) but his daughter Michal brought up, V. 8. Now Saul's treachery was punished, in giving Merab to Adriel, when he had promised her to David, with a design to provoke him. "It is a dangerous matter," s-iys Bishop Hall, upon this, " to offer injury to any of God's faithful ones; if their meekness ha\ e easily remitted it, their God will not pass it over without a severe retribution, though it mav be Inng first."

(6.) The place, time, and manner, of their execution, all added tD the solemnity of their being sacrificed to divine justice. [1.] They were hanged up as anathemas, under a peculiar mark of God's displeasure; for the law had said, He that is hang-ei, is accursed of God, Deut. 21. 23. Gal. 3. 13. Christ, being made a curse for us, and dying to satisfy for our sins, and to turn away the wrath of G id, became obedient to this ignominious death. [2.] They were hanged up in Gibeah of Saul, {v. f^.) to show that it was for his sin that they died, rhey were hanged, as it were, before their own door, to expiate the guilt of the house of Saul; and thus Ciod accomplished the ruin of that family, for the blood of the priests, and their families, which, doubtless, now came in remembrance before God, ruid inquisition was made for it, Ps. 9. 12. Yet the blood of the Gibeonites only is mentioned; because that was shed, in violation of a sacred oath, which.

though sworn long before, though obtained by a wile, and the promise made to Canaanites, yet is thus severely reckoned for. The despising of the oath, and breaking of the covenant, will be recompensed on the head of those who thus profane God's s.cred name, Ezek. 17. 18, 19. And thus G(;d would show, that with him rich and poor meet together. Even royal blood must go to atone for the blood of Gibeonites, who were but the vassals of the congregation. [3.] They were put to death in the days of hai-i'cst, {v. 9.) at the beginning of hai-vist, {xK 10.) to show that they were thus sacrificed for the turning away of that wrath of Gi d,. which had withheld from them tiieir harvest mercies for some yeai-s past, and to obtain his favour in the piesent har\ est. Thus there is no way of appeasing God's anger, but by mortifying and crucifying our lusts and corruptions. In vain do we expect mercy from God, unless we do justice upon our sins. Those executions must not be c(,mplained of as cruel, which are become necessary to the public welfare. Better tiiat seven of Saul's bloody house be hanged, than that all Israel be famished.

10. And Rizpah the daughter of Aiah took sackcloth, and spread it for her upon the rock, from the beginning of harvest until water dropped upon them out of heaven, and suffered neither the birds of the air to rest on them by day, nor the beasts of the field by night. 11. And it was told David what Rizpah the daughter of Aiah, the concubine of Saul, had done. 12. And David went and took the bones of Saul, and the bones of Jonathan his son, from the men of Jabesh-gilead, which had stolen them from the street of Betli-shan, where the Philistines had hanged them, u hen the Philistines had slain Saul in Gilboa: 13. And he brought up from thence the bones of Saul and the bones of Jonathan his son; and they gathered the bones of them that were hanged. 14. And the bones of Saul and .l^onathan his son buried they in the country of Benjamin in Zelah, in the sepulchre of Kish his father; and they performed all that the king commanded: and after that, God was entreated for the land.

Here we have,

I. Saul's sons not only hanged, but hanged in chains, their dead bodies left hanging, and exposed, till the judgment ceased, which their death was to turn away, by the sending of rain upon the land. They died as sacrifices, and thus they were, in a manner, offered up, not consumed all at once by fire, but gradually by the air. They died as anathemas, and by this ignominious usage they were represented as execrable, because iniquity was laid upon them. When our blessed Saviour was made sin for us, he was made acurse for us. But how shall we reconcile this with the law, which expressly obliged to bury those that nvere hans:ed, the same day? Deut. 21. 23. One of the Je'wish Rabbins wished this passage of story were expunged, that the name of God might be sanctified, which, he thinks, is dishonoured by his acceptance of that which was a violation of his law; but this was an extraordinary case, and did not fall within that law: nay, the very reason for that law is a reason for this

II. SAMUEL, XXI.

exception. He that is thus left hanged, is accursed, therefore ordinaiy malefactors must not be so abused; but therefore these mvist; because they were sacrificed, not to the justice of the nation, but for the rrime of the nation, no less a c ime than the violating of the public faith, and for the deliverance of the nation from no less a judgment than a general famine. Being thus made as the ojf-scouring of all things, they were made a sfiectacle to the world; (1 Cor. 4. 9, 13.) God appointing, or, at least, allowing it.

II. Their dead bodies watched by Rizpah, the mother of two of them, v. 10. It was a great affliction to her, now in her old age, to see her two sons, who, we may suppose, had been a comfort to her, and were likely to be the support of her declining years, cut off in this dreadful manner. None know what sorrow they are reserved for. She may not see them decently interred, but they shall be decently attended. She attempts not to violate the sentence past upon them, that they should hang there till God sent rain; she neither steals nor forces away the dead bodies, though the divine law might have been cited to bear her out; she patiently submits, pitches a tent of sackcloth near the gibbets, where, with her ser\ ants and friends, she protected the dead bodies from birds and beasts of prey. Thus, 1. She indulges her grief, as mourners are too apt to do, to no good purpose. When sorrow, in such cases, is in danger of growing excessive, we s'lould rather study how to divert and pacify it, than how to humour and gratify it. Whv should we thus harden ourselves in sorrow? 2. She testified her lo\e. Thus she let the world know that her sons died, not for any sin of their own, not as stubborn and rebellious sons, whose eye had despised to obey taeir mother; if that had been the case, she would have suffered the rave?is of the valley to fiick it out, and the uoung eagles to eat it, Prov. 30. 17. But they died for their father's sin, and therefore her mind could not be alienated from them by their hard fite. Though they must die, yet they shall die pitied and lamented.

III. The solemn interment of their dead bodies, with the bones of Saul and Jonathan, in the burying-place of their family. David was so far from being displeased at what Rizpah had done, that he was himself stirred up by it to do honour to the house of Saul, and to these branches of it among the rest; thus it appeared that it was not out of any personal disgust to the family that he delivered them np, and that he had not desired the woful day, but that he was obliged to do it for the public good. 1. He now bethought himself ( f removing the bodies of Saul and Jonathan from the place where the men of Jabesh-gilead had decently, but privately and obscurely, interred them, under a tree, 1 Sam. 31. 12, 13. Though the shield of Saul was vilely cast away, as if he had not been anointed with oil, yet let not royal dust be lost in the graves of the common people. Humanity obliges us to respect human bodies, especially' of the great and good, in consideration both of'what they have been, and what thev are to be. 2. With them he buried the Iiodies of them that ivere hanged; for when God's anger w is turned away, they 'were no longer to be looked upon as a curse, v. 13, 14. When ivater dropped upon them out of heaven, {v. 10.) that is, when God sent rain to water the earth, (which, perhaps, was not many days after they were hung up,) theTi they were taken down, for tlien it appeared that God tvas entreated for the land. When justice is done on earth, vengeance from heaven ceases. Though Christ, who was hanged on a tree, and so made a curse for us, to expiate our guilt, (though he was himself guiltless,) God is pacified, and is entreated for us: and it is said, (Acts 13. 29.) that

when they had fulfilled all that was written of him, in token of that and of God's acceptance of it, they took him down and laid him in a sepulchre.

15. Moreover, the Philistiiios had yet \\ ar again with Israel; and David went down, and his servants with ]jim, and fought against the Phihstines: and David waxed faint. 16. And Jshbi-benob, which was of the sons of the giant, (the weight of whose spear iceighed three hundred slakds ol' brass in weight,) he, being girded with a new sivord., thought to have slain David: 17. But Abishai the son of Zeruiah succoured him, and sn\ote the Philistine, and killed him. Then I he men of David sware unto him, saying, Tliou shalt go no more out with us to battle, that thou quench not the light of Israel. 18. And it came to pass after this, that there was again a battle with the Philistines at Gob: then Sibbechai the Hushathite slew Saph, which was of th.e sons of the giant. 19. And there was again a battle in Gob with the Philistines, where El-hanan the son of Jaare-oregim, a Beth-lehemite, slew the brother o/Goliath the Git-tite, the stalT of whose spear was like a weaver's beam. 20. And there was yet a battle in Gath, where was a man of great stature, that had on every hand six fingers, and on every foot six toes, four and twenty in number; and he also was born to the giant. 21. And when he defied Israel, Jonathan, the son of Shimeah, the brother of David, slew him. 22. These four were born to the giant in Gath, and fell by the hand of David, and by the hand of his servants.

We have heie the story of some conflicts with the Philistines, which happened, as it should seem, in the latter end of David's reign. Though he had so subdued them, that they could not bring any great numbers into the field, yet, as long as they had any giants among them to be their champions, they would ne\er be quiet, but took all occasions to disturb the peace of Israel, to challenge them, or to make incursions upon tliem.

I. David himself was engaged with one of the giants: the Philistines began the war yet again, t'. 15. The enemies of God's Israel are restless in their attempts against them. David, though old, desired not a writ of ease from the public service, but he himself went down in person, to fight against the Philistines. Senescit, non segnescit — He grows old, but 7iot indolent. A sign that he fought not for his own glory, (at this age he was loaded with that, and needed no more,) but for the good of his kingdom. But in this engagement, 1. We find him in distress and danger. He thought he could bear the fatigues of war as well as he had done formerly; his will was good, and he hoped he could do as at other times; but he found himself deceived, age had cut his hair, and, after a little toil, \\e. waxed faint. His body could not keep pace with his mind. The champion of the Philistines was soon aware of his advantage, perceived that David's strength failed him, and, being himself strong and well armed, he thought to have slain David; but God was not in his thoughts, and therefore in that very day they

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447

all perished. The enemies of God's people are often \erv strong, very subtle, and very sure of suc-v.ess, like Ishbi-benol), but there is no strength, nor counsel, nor confidence, against the Lord. 2. Wonderfully rescued by Abishai, who came seasonably in to his relief, v. 17. Herein we must own Abi-shai's courage and fidelity to his prince, to save whose life he bravely ventured his own; but, much more, the good providence of (iod, which brought him in to Da> id's succoui-, in the minute of his extremity. Such a cause and such a champion, though distressed, shall not be deserted. When AhUshai succoured /lim, gave him a cordial, it may be, to relieve his fainting spirits, or appeared as his second, he (namely, Da\ id, so I understand it) smote the Philistine,' and killed him: for it issai', {x>. 22.) D ivid had himself a hand n slaying the giants. David fainted, iiut he did not flee; though his strength failed him, he bravely kept his ground, and tlien God sent him this help in the time of need, which, though brought him by his junior and inferior, he thankfully accepted, and, with a little recruiting, gained his point, and came off a conqueror. Christ, in his agonies, was strengthened by an angel. In spiritual conflicts, e^ en strong saints sometimes wax faint; then Satan attacks them furiously; but they that stand their ground and resist him, shall be relieved, and made more than conquerors. 3. David's servants, hereupon, resolved that he should never expose himself thus any more. They had easily persuaded him not to fight against Absalom, {ch. 18. 3.) but against the Philistines he would go, till, having had this narrow escape, it was resolved in council, and confirmed with an oath, that the light of Israel (its guide and glory, so David was) should never be put again into such hazard of being blown cut. Such valuable lives as David's was, ought to lie preserved with a double care, both by themselves and others.

II. The rest of the giants fell by the hand of David's servants. 1. Saph was slain by Sibbechai, one of David's worthies, v. 18. 1 Chron. 11. 29. 2. Another, who was brother to Goliath, was slain by El-hanan, who is mentioned, ch. 23. 24. 3. Another, who was of such an unusual bulk, that he had more fingers and toes than other people, (v. 20.) and such an unparalleled insolence, that, though he had seen the fall of other giants, yet he defied Israel, was slain by Jonathan the son of Shimea. Shimea had one son named Jonadab, 2 Sam. 13. 3. I should have taken it for the same with this Jonathan; but that was noted for subtilty, this for bravery. These giants, pi'obably, were the remains of the sons of Anak, who, though long feared, fell at last.

Now observe, (1.) It is folly for the strong man to glory in his streirgth; David's servants were no larger or stronger than other men; yet thus, by divine assistance, they mastered one giant after another. God chooses by the weak things to confound the mighty. (2.) It is common for those to go down slain to the pit, who have been the terror of the mighty in the land of the living, Ezek. 32. 27. (3.) The most powerful enemies are often reserved for the last conflict. David began his glorv with the conquest of one giant, and here concludes it with the conquest of four. Death is a christian's last enemy, and a son of Anak; but through Him that triumphed for us, we hope, even over that enemy, to be more than conquerors at last.

CHAP. XXIl.

This chapter is a psalm, a psalm of praise; we find it after-Tvard inserted amonsr David's psalms, (Ps. 18.) n-ith some little variation. We have it here, as it was at first composed for his own closet, and his own harp, but there we have it, as it was afterward delivered to the chief musician for the service of the church; a second edition with

some amendments; for thoug-h it was calculated primarily for David's case, j'et it mi^^hl indifferently serve the devotion of others, in giving thanks for their deliverances: or, it was intended that his people should thus join with him in his thanksg-ivings, because, being a public person, his deliverances were to be accounted publio blessings, and called for public acknowledgments. The inspired historian, having largely related David's deliverances, in this and the foregoing book, and one particularly in the close of the foregoing chapter, thought fit to record this sacred poem as a niemorial of all that had been before related. Some think that David peimed this psalm when he was old, upon a general review of the mercies of his life, and the many wonderful preservations God had blessed him with, from first to last. We should, in our praises, look as far back as we can, and not suffer time to wear out the sense of God's favours. Others think that he penned it when he was young, upon occasion of some of his first deliverances, and kept it by him for his use afterward, and that, upon every new deliverancj, his practice Was to sing this song. But the book of Psalms shoAvs that he varied, as there was occasion, and confined not himself to one form. Here is, I. The title of the psalm, V. 1. II. The psalm itself: in which, with a very warm devotion, and very great fluency and copiousness of expression, 1. He gives glory to God. 2. He takes comfort in him; and he finds matter for both, (1.) In the experiences he had of God's former favours. (2.) In the expectations he had of his further favours. These are intermixed throughout the whole psalm.

1. A ND David spake unto the Lord the JTjL words of this song, in the day that the Lord had delivered him out of the hand of all his enemies, and out of the hand of Saul:

Observe here, 1. That it has often been the lot ot God's people to have many enemies, and to be in imminent danger of falling into their hands. David was a man after God's heart, but not after men's heart: many were those that hated him, and sought his ruin; Saul is particularly named, either, (1.) As distinguished from his enemies of the heathen nations; Saul hated David, but David did not hate Saul, and therefore would not reckon him among his enemies; or, rather, (2.) As the chief of his enemies, that was more malicious and powerful than any of them. Let not those whom God loves, marvel if the world hate them.

2. They that trust God in the way of duty, shall find him a present Help to them in their greatest dangers. David did so; God deli\ ered him out of the hand of Saul: he takes special notice of that. Remarkable preservations should be mentioned in our praises with a particular emphasis. He delivered him also out of the hand of all his enemies, one after another; sometimes in one way, sometimes in another: and David, from his own experience, has assured us, that though many are the troubles of the righteous, yet the Lord delivers them out of them all, Ps. 34. 19. We shall never be delivered from all our enemies till we get to heaven; and to that heavenly kingdom God will preserve all his, 2 Tim. 4. 18.

3. Those that have received many signal mercies from God, ought to give him the glory of them. Every new mercy in our hand should put a new song into our mouth, even praises to our God. Where there is a grateful heart, out of the abundance of that the mouth will speak; DaAid spake, not to himself, only for his own ])leasure, or to those about him, only for their instruction; but to the Lord, for his honour, the words of this sons;. Then we sing with grace, when we sing to the Lord. In distress he crferf'wzVA his voice, (Ps. 142. 1.) therefore with his voice he gave thanks: that is the sweetest music.

4. We ought to be speedy in our thnkful returns to God: in the day that God delivered him, he sang

II. SAMUEL, XXII.

this song. While the mercy is fresh, and we are most att'ected with it, let ihe tiiank-otfering be brought, to be kindled with the fire of that afFecticn.

2. And he said, Tiie Lord is my rock, and my fortress, and my deliverer; 3. The God of my rock; in him will 1 trust: he is my shield, and the hoi n of my salvation, my high lower, and my refuge, my saviour; thou savest me from violence. 4. J v\ ill call on the Lord, who is v\ orthy to be piaised: so shall I be saved from mine enemies. 5. When the waves of death compassed me, the floods of ungodly men made me afraid ; 6. The sorrows of hell compassed me about; the snares of death prevented me. 7. In my distress I called upon the Lord, and cried to my God; and he did hear my voice out of his temple, and my cry did enter into his ears. 8. Then the earth shook and trembled ; the foundations of heaven moved and shook, because he was wroth. 9. There went up a smoke out of his nostrils, and fire out of his mouth devoured: coals were kindled by it. 10. He bowed the heavens also and came down; and darkness ivas under his feet. 11. And he rode upon a cherub, and did fly: and he was seen upon the wings of the wind. 12. And he made darkness pavilions round about him, dark waters, and thick clouds of the skies. 13. Through the brightness before him were coals of fire kindled. 14. The Lord thundered from heaven, and the Most High uttered his voice. 15. And he sent out arrows, and scattered them; lightning, and discomfited them. 16. And the channels of the sea appeared, the foundations of the world were discovered, at the rebuking of the Lord, at the blast of the breath of his nostrils. 17. He sent from above, he took me ; he drew me out of many waters; 18. He delivered me from my strong enemy, and from them that haled me: for they were too strong for me. 19. They prevented me in the day of my calamity: but the Lord was my stay. 20. He brought me forth also into a large place; he delivered me, because he delighted in me. 21. The Lord rewarded me according to my righteousness: according to the cleanness of my hands hath he recompensed me. 22. For 1 have kept the ways of the Lord, and have not wickedly departed firom my God. 23. For all his judgments were before me: and as for his statutes, I did not depart from them. 24. I was also upright before him, and have kept myself from mine iniquity. 25. Therefore the Lord hath recompensed me according to my righteousness; according to my cleanness in his eye-sight. 26. With the merci-

ful thou wilt show thyselfmerciful,anflf witn j the upright man thou wilt show thyself upright. 27. \\ iih the pure thou wilt show thyself pure ; and with the fro ward thou wilt show thyself unsavoury. 28. And the af-fiicted people thou wilt save : but thine eyes are upon the haughty, that thou mayest bring them down. 29. For thou art my lamp, O Lord ; and the Lord will lighten my daik-ness. 30. For by thee 1 have run lliiough a troop : by my God have I leaped ovei a wall. 31. As for God, his way is peifecl, the word of the Lord is tried : he is a buckler to all them that triist in him. 32. 1' or who IS God, save the Lor.d ? and who is a rock, save our God ? 33. God is my strengtii and power; and he maketh my wny perfect. 34. He maketh my feet like himh feet j and setteth me upon my high places. 35. He teacheth my hands to \\ ar; so that a bow of steel is broken by mine arms. 36. Thou hast also given me the shield of thy salvation : and thy gentleness hath made me great. 37. 'Thou hast enlarged my steps under me; so that my feet did not slip. 38. I have pursued mine enemies, and destroyed them ; and turned not again until I had consumed them. 39. And I have consumed them, and wounded them, and they could not arise : yea, they are fallen under my feet. 40. For thou hast girded me with strength to battle: them that rose up against me hast thou subdued under me. 41. Thou hast also given me the necks of mine enemies, that I might destroy them that hate me. 42. They looked, but there was none to save; even unto the Lord, but he answered them not. 43. Then did I beat them as small as the dust of the earth, I did stamp them as the mire of the street, and did spread them abroad. 44. Thou also hast delivered me from the strivings of my people, thou liast kept me to be head of the heathen : a people ivhich I knew not shall serve me. 45. Strangers shall submit themselves unto me: as soon as they hear, they shall be obedient unto me. 46. Strangers shall fade away, and they shall be afraid out of their close places. 47. The Lord Hveth; and blessed be my rock; and exalted be the God of the rock of my salvation. 48. It is God that avengeth me, and that bringeth down the people under me, 49. And that bringeth me forth from mine enemies: thou also hast lifted me up on high above them that rose up against me : thou hast delivered me from the violent man. 50. Therefore I will give thanks unto thee, O Lord, among the heathen, and I will sing praises unto thy name. 51. He is the tower of salvation for his king; and

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showeth ineicy to his anointed, unto David, and to his seed for evermore.

Let us observe, in this song of praise,

I. How David adores God, and gi'Cs him the glory of his infinite perfections. There is none like him, nor any to be compared vi^ith him; {v. 32.) IV/io is God, save the Lord? All others that are adored as deities, are counterfeits and pretenders. None are to be relied on besides. Who is a rock, save our God? They are dead, h\xtthe Lord liveth, V. 47. They disappoint their worshippers, when they most need them. But as for God, his way is perfect, v. 31. Men begin in kindness, but end not, promise, but perform not; but God will finish his work, and his word is tried, and whut we may trust.

II. How he triumplis in the interest he had in this God, and his relation to him, which he lays down as the foundation of all the benefits he had received from him. He is my God; as such he cries to him, {v. 7.) and cleaves to him; (z'. 22.) and if my God, then, my Rock; {v. 2.) that is, my Strengtli and my Power, {v. 33.) the Rock under which I take shelter, and who is to me as the shadow of a great rock in a weary land; the Rock on which I build my hope, v. 3. Whatever is my strength and support, it is the God of my rock that makes it so; nay, he is the God of the rock of my salvation, (y. 47.) my s iving strength is in him and from him. Ua'. id often hides himself in a rock, (1 Sam. 24. 2.) but God was his chief Hiding-place. " He is my Fortress, in wliom I am safe, and think myself so, my high Tower, or $trong-hold, in which I am out of the reach of real evils; the Tower of salvation, (z>. 51.) which can neither be scaled, nor battered, n^r undermined; salvation itself saves me. Am I in distress? He is my Deliverer: Struck at? Shot at? He is my Shield: Pursued? He is my Refuge: Oppressed? He is my Saviour, that rescues me out of the hand of those that seek my min. Nay, he is the Horn of my salvation, by which I am strongly protected, and my enemies strongly pushed." Christ is spoken of as the Horn ijf salvation in the house of David, Luke 1. 69. " Am I burthened, and reidv to sink? The Lord is my Stay, {v. 19.) by whom I am supported. Am I in the dark, benighted, at a loss? Thou art my lamfi, 0 Lord, to show me my way, and wilt lighten my darkness," V. 29. If we sincerely take the Lord for our God, all this, and much more, he will be to us, all we need and can desire.

III. What improvement he makes of his interest in God. If he be mine, 1. Li him will I trust; {v. 3.) that is, " I will resign myself to him, and then depend upon his power, and wisdom, and goodness, to conduct me well. 2. On him will I call, {y. 4.) for he is worthy to be firaised. What we have found in God, that is worthy to be praised, should engage us to pray to him, and thereby we do, in effect, praise him, and give glory to him. 3. To him will I give thanks, {v. 50.) and that publicly; when he was among the heathen, he would neither be afraid nor ashamed to own his obligations to the God of Israel.

IV. The full and large account he keeps for nimself, and gives to others, of the great and kind things God had done for him. This takes up most of the song. He gives God the glory both of his deliverances, and of his successes; showing both the perils he was delivered from, and the power he was advanced to.

1. He magnifies the great salvations God had wrought for him. God sometimes brings his people into ver}- great difficulties and dangers, that he may have the honour of saving them, and they the com-

VoL. II.—3 L

fort of being saved by him. He owns. Thou hast saved me from violence, {v. o.)from mine enemies, [y. 4:.) from my strong enemy, meaning Saul, who, if God had not succoured him, would have been too hard for him, v. 18. Thou hast given me the shield of thy salvation, v. 36. To magnify the salvation, he observes,

(1.) That the danger was very great and threatening, out of which he was delivered. Men rose ufi against him, {y. 40, 49.) that hated him; {v. 41.) a violent man, {v. 49.) namely, Saul, who was malicious in his designs against him, and vigorous in his pursuits. This is expressed figurati\ ely, v. 5. 6. He was surrounded with death on every side, threatened to be overwhelmed, and saw no way of escape. So violently did the waves of death "beat upon him, so strongly did the cords and snares of death hold him, that he could not help himself, any more than a man in the gra^•e can. The floods of Belial, the wicked one, and his wicked instruments, made him afraid; he trembled to see not only earth, but death and hell, in arms against him.

(2.) That his deliverance was in answer to prayer, V, 7. He has here left us a good example, when we are in distress, to cry unto Grd with importunity, as children, in a fright, cry to their parents; and great enc(mragement to do so, in that he found God ready to answer prayer out of his temple in heaven, where he is continually served and adored.

(3.) That God appeared in a singular and extraordinary manner for him, and against his enemies: the expressions are borrowed from the descent of the Divine Majesty upon mount Sinai, it'. 8, 9, &c. We do not find that in any of David's battles, God fought for him, either with thunder, as in Samuel's time, or with hail, as in Joshua's time, or with the stars in their courses, as in Deborah's time: but those lofty metaphoi-s are used, [1.] To set forth the glory of God, which was manifested in his deliverance. His wisdom and power, his goodness and faithfulness, his justice and holiness, and his sovereign dominion over all the creatures and all the counsels of men, which appeared in fa\ our of Da-\id, were as clear and bright a discovery of God's glory to an eye of faith, as those would have been to an eye of sense. [2.] To set forth God's displeasure against his enemies. God so espoused his cause, that he showed himself an Enemy to all his enemies. His anger is set forth by a smoke out of his nostrils, and fire out of his mouth; (v. 9.) coals kindled, (v. 13.) arrows, v. 15. Who knows the power and terror of his wrath? [3.] To set forth the vast confusion which his enemies were put into, and the consternation that seized them; as if the earth had trembled, and the foundations of the world had been disco\ered, v. 8, 16. Who can stand before God, when he is angry r* [4.] To show how ready God was to help him; he rr.de upon a cherub, and did fly, v. 11. God hastened to his succour, and came in to him with seasonable relief, though he had seemed at a distance. Yet he was a God hiding himself, (Isa. 45. 15.) for he made darkness his fiavilion, (y. 12.) for the amazement of his enemies, and the protection of his own people.

(4.) That God manifested his particular favour and kindness to him in these deliverances; (v. 20.) He delivered me, because he delighted in me. The deliverance came not ftom common providence, but covenant-love; he was herein treated as a favourite; so he pei"ceived by the communications of di\ ine grace and comfort to his soul, with these deliverances, and the communion he had with God in them. Herein he was a type of Christ, whom God upheld, because he delighted in him, Isa. 42. 1, 2.

2. He magnifies the great successes God had crowned him with; he had not only preservedj but

II. SAMUEL, XXII.

prospered him. He was blest, (1.) With liberty and enlargement. He was brought into a large fildce, {v. 20.) where he had room to thrive; and his stcfis ivere enlarged uiider him, so that he had room to stir, (x*. 37.) no longer straitened and confined. (2.) With military skill, and stiength, and swiftness: though he was bied up to the crook, he was well instructed in the arts of war, and qualified for the toils and perils of it. God, having called him to fight his battles, qualified him for the service, made him \'ery ingenious: He teacheth my hands to •war; {v. 35.) and this ingenuity was as good as strength, for it follows, so that a bono of steel is broken bi/ my arms, not so uuich by main force, as by dexterity. He was also very vigorous and valiant: Thoii hast girded tne ivith strength to battle, V. 40. He gives God the glory of all his courage and ability for service. He was very expeditious too: He maketh my feet swift like hinds'feet, {v 34.) which is of great advantage, both in charging and retre iting. (3.) With victory over his enemies, not only Saul and Absalom, but the Philistines, Moabites, Ammonites, Syrians, and other neighbouring nations, whom he subdued, and made tributaries to Israel. His wonderful \ irtories are here described, v. 38-'43. They were speedy victories; I turned not again till I had consumed them; [tk 38.) and complete victories: tlie enemies of Israel were wounded, destroyed, consumed, fell under his feet, trampled upon, and disabled to rise, and their iiecks lay at his mercy. They cried both to earth and heaven for help, but in vain, there was none to save, none that durst appear for them; God a?2-swered them not, for they were not on his side, nor did they cry unto him, till they were brought to the last extremity; being thus abandoned, they became an easy prey to David's righteous ;ind \ ictorious sword, so that he beat them as small as tJie dust of the earth, which is scattered b}- the wind, and trodden on by every foot. (4.) With advancement to honour and power. To this he was anointed before his troubles began, and at length, fiost tot discrimina rerum — after all his dangers and disjsfns, he gained his point. God 7nade his way fierfrct, (t. 33.) gave him success in all his undertakings, set him upon his high places, {v. 34.) den< ting both safety and dignity. God's gentleness, his grace, and tender mercy, made hi>n great, (^t. 36.) gave him great wealth, and great auth'-rity, ; nd a name like that of the great men of the earth. He was kept to be the head of the heathen; {v. 44.) his signal preservations evinced that he" was designed and re-ser\ ed for something great—to rule over all Israel, n'^twitlistanding tlie strivings of the people, and so that tliey whom he had not known, should ser-ve him, manv of tlie nations that lay i-emote. Thus he was lifrd up on high, as high as the throne, above thf^se that rose up against him, v. 49.

V. The comfortable reflections he makes upon his own integrity, which God, by those wonderful deliverances, had graciously owned, and witnessed to, v. 21'-25. He means especially his integrity with reference tg Saul and Ish-bnsheth, Absalom and Sheba, and those who either opposed his comhig to the crown, or endeavoured to dethrone him; they falsely accused him, and misrepresented him, but he had the testimony of his conscience for him, that he was not an ambitious aspiring man, a false and bloody man, as they called him; that he had never tiken any indirect unlawful courses t'^ secure or raise himself, but in his whole conduct h rl kept in the way of his duty: and that in the v.': Ir course of his conversation he had, for the ma'n, made religion his business, so that he covild take (iod's favours to him, ;is the rewards of his righteousness, nrit of debt, but of grace; God had recompensed him, though notybr his righteousness, as if that had

merited any thing at the hand of God, yet according to his righteousness, which he was well pleased with, and had an eye to.

His conscience witnessed for him, 1. That he had made the word of God his rule, and had kept to it, V. 23. Wherever he was, God's judgments were before him as his guide; whithersoever he went, he took his religion along with him; and though he was forced to depart from his country, and sent, as it were, to serve other gods, yet, as for God's statutes, he did not depart from them, but kept the way of the Lord, and walked in it. 2. That he had carefully avoided the bv-paths of sin. He had not wickedly departed from his God; he could not say but that he had taken some falsf steps, but he had not deserted God, or forsaken his way. Sins of infirmity he could not acquit himself from, but the grace of God had kept him from presumptuous sins. Though he had sometimes weakly departed from his duty, he had never wickedly departed from his God. By this it appeared that he was upright before God, or to God, in his sight, and with an eye to him—that he kept himself from his own iniquity: not only from that particular sin of killing Saul, when it was in the power of his hand to do it, but, in general, he was afraid of sin, and watchful against it, and made conscience of what he said and did. The matter of Uriah is an exception, • (1. Kings 15. 5.) like that in Hezckiah's character, 2 Chron. 32. 31. Note, A careful abstaining from our own iniquity, is one of the best evidences of our own integrity; and the testimony of our conscience for us that we have done so, will be such a rejoicing, as will not only lessen the griefs of an afflicted state, but increase the comforts of an advanced state. David reflected with more comfort upon his victories over his own iniquity, than upon his conquest of Goliath and all the hosts of the uncircumcised Philistines; and the witness of his own heart to his uprightness, was sweeter, though more silent music, than their's that sang, David has slain his ten thousands. If a great man be a good man, his goodness will be much more his satisfaction than his greatness. Let favour be shown to the upright, and his uprightness will sweeten it, will double it.

VI. The comfortable prospects he has of God's further favour; as he looks back, so he looks forward, with pleasure, and assures himself of the kindness God had in store for all the saints, for himself and his seed.

1. For all good people, 1'. 26.-28. As God had dealt with him according to his uprightness, so he will with all others. He takes occasion here to lay down the established rules of (iod's proceedings with the children of men: (1.) That he will do good to those that are upright in their hearts. As we are found toward God, he will be found toward us. [1.] God's mercy and grace will be the joy of those that are merciful and gracious: e\ en the merciful need mercy, and they shall obtain it. [2.] God's uprightness, his justice and faithfulness, will be the joy of those that are upright, just, and faithful, toward God and man. [3.] God's purity and holiness will be the joy of those that are pure and holy, who therefore give thanks at the remembrance of it. And if any of these good people be afflicted people, he will save them, either out of their afflictions, or by and after them. On the other hand, (2.) That those who turn aside to crooked ways, he will lead forth with the workers of iniqui/v,'a.H he says in another psalm, IVith the froward he will wrestle; and those with whom God "wrestles, are sure to be foiled. Woe unto him that strives with his Maker! He will walk contrary to those that w;dk contrary to him, and be displeased with those that are displeased with him. As for the haughty, his eyes are upon them, marking them

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«nit, as it were, to be brought down: for he resists the firoud.

2. For himself. He foresees that his conquests and kingdom should be yet further enlarged, v. 45, 46. Even the sons of the stranger, that should hear the report of his victories; and the tokens of God's presence with him, should be possessed with a fear of him, should be forced to submit to him, though feignedly, and should be obedient to him. The successes which he had had, he looked upon as earnests of more, and means of more: who durst oppose him, whom so many had been overcome by? Thus the Son of David goes on, conquering ana to conquer. Rev. 6. 2. His gos])el, which has been victorious, shall be so more and more.

3. For his seed. He shoiveth mercy to his Messiah, {v. 51.) not only to David himself, but to that Seed of his for evermore. David was himself anointed of God, not an usurper, but duly called to the government, and qualified for it, therefore he doubted not but God would show mercy to him: that mercy he had promised not to take from him, nor from his posterity; (ch. 7. 15, 16.) on that promise he depends, with an eye to Christ, who alone is his Seed for evermore, whose throne and kingdom still continue, and will, to the end, whereas the seed and lineage of David are long since extinct. See Ps. 89. 28, 29. Thus all his joys and all his hopes terminate, as our's should, in the great Redeemer.

CHAP. XX[II.

The liisiorian is now drawinsr toward a roncliision of David's reign, and therefore gives us an account here. I. Of some oi^his last woids, which he sp:il<e bv inspiration, and ^vhich seem to have reference to his Seed that was to be for evermore, spoken of in the close of the foreijolnir chapter, v. 1 . . 7. II. Of the great men, espcciallv the military men, that were employed under him; the first three, (v. 8.. 17.) two of the next three, (v. 18.. 23.) and then the thirty, v. 24., 39.

1 • ^i^TOW these be the last words of Da-Jl-^ vid. David the son of Jesse said, and the man ta/io ivns raised up on high, the anointed of the God of Jacob, and the sweet psahnist of Israel, said, 2. The Spirit of the Lord spake by me, and his word tras in my tongue. 3. The God of Israel said, the Rock of Israel spake to me. He that ruleth over men must be just, ruling in the fear of God: 4. And /le shall be as the light of the morning, trheu the sini riseth, even a morning without clouds; ns the tender grass springing out of the earth l)y clear shining after rain. 5. Although my house be not so with God ; yet he hath made with me an everlasting covenant, ordered in all things, and sure : for this is all my salvation, and all ?;?// desire, although he make it not to grow 6. But the sons of Belial shall be all of them as thorns thrust away, because they cannot be taken with hands. 7. But the man that shall touch them must be fenced with iron, and the staff of a spear; and they shall be utterly burned with fire in Lie same place.

We have here the last will and testament of kmg David, or a codicil annexed to it, after he had settled the crjwn upon Solomon, and his treasures

upon the temple which was to be built. The last words of great and good men are thought worthy to be, in a special manner, remarked and remem bered; David would ha\ e those taken notice of, and added, either to his Psalms, (as they are here to that in the foregoing chapter,) or to the chronicles of his reign. These words especially, v. 5. though recorded before, we may suppose he often repeated for his own consolation,'even to his last breath, and therefore they ^re c .lied his last words. When we find death appi-oaching, we should endeavour both to honour God, and to edify those about us, with our last words. Let those tliat have had long experience of God's goodness, and the pleasantness of wisdom, when they come to finish their course, leave a record of that experience, and l^ear their testimony to the truth of the promise. We have upon record the last words of Jacob and Moses, and here of David, designed, as those, for a legacy to them that were left behind. We are here told,

I. Whose last will and testament this is. This is related, either, as is usual, by the testator himself, or, rather, by the historian, v. 1. He is described, 1. By the meanness of his original: he was the son of Jesse. It is good for those who are advanced to be corner-stones and top-stones, to be reminded, and often to remind themselves, of the rock out of which they were hewn. 2. By the height of his elevation: he was raised uji on high, as one favoured of God, and designed for something great; raised up as a prince, to sit higher than his neighbours, and as a prophet, to see further; for, (1.) He was tlie anointed of the God of Jacob, and so was serviceable to the people of God in their civil interests, the protection of their country, and the administration of justice among them. (2.) He was the sweet /isa/?nist of Israel, and so was serviceable to them in their religious exercises: he penned the psalms, set the tunes, appointed both the singers and the instruments of music, by which the devotions of good people were much excited and enlarged. Note, Singing of psalms is a sweet ordinance, \ ery agreeable to those that delight in praising God. It is reckoned among the honours to which David was raised up, that he was a psalmist: in tliat he was as truly great, as in his being the anointed of the Cod of Jacob. Note, It is true preferment to be serxiceable to the church in acts of devotion, and instrumental to promote the blessed work of prayer and praise. Observe, Was David a prince? He was so for Jacob. Was he a psalmist? He was so for Israel. Note, The dispensation of the Spirit is given to every man to profit withal, and therefore, as every man has received the gift, so let him minister the same.

II. What the puiport of it i«. It is an account of his communion with God. Observe,

1. What God said to him, both for his direction and for h's encouragement as a king, and to be, in like manner, of use to his successors. Pious persons take a pleasure in calling to mind what they have heard frf>ni Gi)d, in recollecting his word, and revolving; it in their minds. Thus what God spake once, David heard twice, yea often.

See here, (1.) Who spake; The Spirit of the Lord; the Cod of Israel, and the Rock of Israel; which, some think, is an intimation of the Trinity of persons in the Godhead; the Father, the God of Israel, the Son, the Bock of Israel, and the Sfiirit, proceeding from the Father and the Son, who sfiake by the profihets, and particularlv by David, and whose word was not only in his' heart, but in his tongue, for the benefit of others. David here avows his divine inspiration, that in his Psalms, and in this composition here, the S/iirit of God spake by him. He, and other holy men, spake and wrote as they were moved by the Holy Ghost, This puts an

II. SAMUEL, XXTIT.

honour upon the book of Psalms, and recommends them to our use in our devotions, that they are words which the Holy Ghost teaches.

(2.) What was spoken. Here seems to be a distinction made between what the Spirit of God spake by David, which includes all his Psalms, and what the Rock of Israel spake to David, which concerned himself and his family. Let ministers obser\ e, that those by whom God si>eaks to others, are concerned to hear and heed what he speaks to themselves. They whose office it is to teach othei s their duty, must be sure to learn and do their own.

Now that which is here said, {v. 3, 4.) may be considered,

[1.] With application to David and his royal family. And so here is. First, The duty of magistrates enjoined them. When a king was spoken to from God, he was not to be complimented with the height of his dignity, and the extent of his power, but to be told his duty; he must be just, ruling in the fear of God; and "so must all inferi(.r magistrates in their places. Let rulers remember that they rule over men; not over beasts whom they may enslave and abuse at pleasure, but over reasonable creatures, and of the same rank with themselves. They rule over men that have their follies and infirmities, and therefore must be borne with. They rule over men, but under God, and for him; and therefore, 1. They must be just, both to those over whom they rule, in allowing them their rights and properties; and between those over whom they rule, using their power to right the injured against the injurious; see Deut. 1. 16, 17. It is not enough that they do no wrong, but they must not suffer wrong to be done. 2. They must rule in the fear of God; that is, they must themselves be possessed with a fear of God, by which they will be effectually restrained from all acts of injustice and oppression: Nehemiah was so; (ch. 5. 15.) So did not I, because of the fear of God; and Joseph, Gen. 42. 18. They must also endeavour to promote the fear of God, that is, the practice of I'eligion, among those over whom they rule. The magistrate is to be the keeper of both tallies, and to protect both godliness and honesty. Secondly, Prosperity promised them, if they do this duty. He that rules in the fear of God, shall be as the light of the morning, v. 4. Light is sweet and pleasant, and he that does his duty, shall have the comfort of it; his rejoicing will be the testimony of his conscience. Light is bright, and a good prince is illustrious; his justice and piety will be his honour. Light is a blessing, nor are there greater and more extensive blessings to the

fiublic, than princes that rule in the fear of God. t is like the light of the morning, which is most welcome after the darkness of the night; so was David's government after Saul's; (Ps. 75. 3.) and which is increasing, shines more and more to the perfect day: such is the growing lustre of a good government. It is likewise compared to the tender grass, which the earth produces for the ser\ ice of man; it brings with it a harvest of blessings. See Ps. 72. 6, 16. which were also some of the last words of David, and seem to refer to these here.

[2.1 With application to Christ, the Son of David, and then it must all be taken as a prophecy, and the original will bcai- it; 77;r7r shall be a ruitr among men, or over men, that shall be just, and shall rule in the fear of God, that is, shall order the affairs of religion, and di\ine worsliip, according to his father's will; and he shall be as the light of the morning, &c. for he is the Light of the world, and as the tender grass, for he is the Branch of the Lord, and the J'ruit of the earth, Isa. 4. 2. Compare this with those promises of Christ, which speak of his reigning in righteousness, and being of quick understanding in the fear of the Lord, Isa.

11. 1.. 5.-32. 1, 2. Ps. 72. 2. God, by the Spirit, gave David the foresight of this, to comfort him under the many calamities of his family, and the melancholy prospects he had of the degeneracy of his seed.

2. What comfortable use he made of this whicli God spake to him, and what were his devout meditations on it, by way of reply, v. 5. It is not unlike his meditation, on occasion of such a message, 2 Sam. 7. 18, &c. What goes before, the Rock of Israel spake to him; this the Spirit of God spake by him, and it is a most excellent confession of his faith and hope in the everlasting covenant.

Here is,

(1.) Trouble supposed, jilthough my house be not so ivith God, and although he make it not to grow. David's family was not so with God, as is described, {v. 3,4.) and as he could wish; not so good, not so happy; it had not been so while he lived, he foresaw it would not be so when he was gone; that his house would be neither so pious nor so prosperous as one might hav e expected the off"-spring of such a father to be. [l.J J\''ot so with God. Note, We and our's are that really, which we are with God. This was it that David's lieait was upon concerning his children, that they might be right with God, faithful to him, and zealous for him. But the children of godly parents are often neither so holy nor so happy as might be expected. We must be made to know, that it is corruption, not grace, that runs in the blood; that the race is not to the swift, but that God gives the Spirit as a free Agent. [2.] JVot made to grow, in number, in power; it is God that makes families to grow, or not to grow, Ps. 107. 41. Good men have often the melancholy prospect of a declining family. David's house was typical of the church of Christ, which is his house, Heb. 3. 3. Suppose this be not so with God as we could wish, suppose it be diminished, distressed, disgraced, and weakened, by errors and corruptions, yea, almost extinct, yet God has made a covenant with the church's Head, the Son of David, that he will preserve to him a seed, that the gates of hell shall never prevail against his house. This our Saviour comforted himself with, in his sufferings, that the covenant with him stood firm, Isa. 53. 10. . 12.

(2.) Comfort insured. Yet he hath made with me an everlasting covenant. Whatever trouble a child of God may have the prospect of, still he has some comfort or other to balance it with, (2 Cor. 4. 8, 9.) and none like this here. [l.J It may be understood of the covenant of royalty, (in the type,) which God made with David and his seed, touching the kingdom, Ps. 132. 11, 12. But, [2.] It must look further, to the covenant of grace, made with all believers, that God will be, in Christ, to them a God, which was signified by the covenant of royalty, and therefore the promises of the covenant are called, the sure mercies of David, Isa. 55. 3. It is this only that is the everlasting covenant, and it cannot be 'magined that David, who, in so many of his Psalms, speaks so clearly concerning Christ, and the grace of the gospel, should forget it in his last words. God has made a covenant of grace with us in Jesus Christ, and we are here told, First, That it is an f!:rr/o',9/?>;_§-covenant, from everlasting, in the contrix ance and counsel of it, and to everlasting, in the continuance and consequences rf it. Secondly, That it is ordered, well-ordered in all things, admirably well, to advance the glory of God, and the honour of the Mediator, together with the holiness and comfort of believers. It is herein well-ordered, that whatever is required in the covenant, is promised, and that every transgression in the covenant does not throw us rut cf covenant, and that it puts our salvation, not in our

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own keeping, but in the keeping of a Mediator. Thirdly, That it is sure, and therefore sure, because vvell-oidered; the general offer of it is sure, the promised mercies are sure, on the performance of the conditions. The particular application of it to true believers is sure, it is sure to all the seed. Fourthly, That it is all our salvation: nothing but this will SH\ e us, and this is sufficient: it is this only upon which cur salvation depends. Fifthly, That therefore it must be all our desire. Let me have an interest in this covenant, and the promises of it, and I have enough, I desire no more.

3. Here is the doom of the sons of Belial read, V. 6, 7. (1.) They shall be thrust away as thorns, rejected, abandoned; they are like thorns, not to be touched with hands, so passionate and furious that they cannot be managed or dealt with by a wise and faithfid reproof, but must be restrained by law, and the sword of justice, (Ps. 32. 9.) and therefore like thorns. (2.) They shall, at length, be utterly burnt withjire in the same place, Heb. 6. 8. Now this is intended either, [1.] As a direction to magistrates, to use their power for the punishing and suppressing of wickedness. Let them t/irust away the sons of Belial; see Ps. 101. 8. Or, [2.] Asa caution to magistrates, and particularly to David's sons and successors, to see that they be not themselves sons of Belial, (as too many of them were,) for then neither the dignity of their place, nor their relation to David, would secure them from being thrust away by the righteous judgments of God. Though men could not deal with them, God would. Or, [3.] As a prediction of the ruin of all the implacable enemies of Christ's kingdom. There are enemies without, that openly oppose it, and fight against it; and enemies within, that secretly betray it, and are false to it; both are sons of Belial, the children of the wicked one, of the serpent's seed: both are as thorns, grievous and vexatious: but both shall be so thrust away, as that Christ will set up his kingdom, in despite of their enmity, will go through them, (Isa. 27. 4.) and will, in due time, bless his church with such peace, that there shall be 7Z0 pricking brier, nor grieving thorn. And those that will not repent, to give glory to God, shall, in the judgment-day, (to which the Chaldee

Earaphrast refers this,) be burnt with unquencha-le fire. See Luke 19. 27.

8. These be the names of the mighty men whom David had: The Tachmonite that sat in the seat, chief among the captains; the same was Adino the Eznite; he lifted up his spear against eight hundred, whom he slew at one time. 9. And after him was Eleazar, the son of Dodo the Ahohite, one of the three mighty men with David, when they defied the Phihstines that were there gathered together to batde, and the men of Israel were gone away: 10. He arose, and smote the Philistines until his hand was weary, and his hand clave unto tlie sword: and the Lord wrought a great victory that day; and the people returned after him only to spoil. 11. And after him was Shammah the son of Agee the Hara-rite : and the Philistines were gathered together into a troop, where was a piece of ground full of lentiles; and the people fled from the Philistines: 12. But he stood in the midst of the ground, and defended it,

and slew the Philistines: and the Lord wrought a great victory. 13. And three of the thirty chief went down, and came to David in the harvest-time unto the cave of AduUam: and the troop of the Philistines pitched in the valley of Uephaim. 14. Ano David was [hen in a hold, and the garrison of the Philistines icas then m Beth-lehem.

15. And David longed, and said. Oh that one would give me drink of the water of the well of Beth-lehem, which is by the gate!

16. And the three mighty men brake through the host of the Philistines, and drew water out of the well of Beth-lehem, that icas by the gate, and took it, and brought it to David : nevertheless he would not drink thereof, but poured it out unto the Lord ; 17. And he said. Be it far from me, O Lord, that I should do this: is not this the blood of the men that went in jeopardy of their lives ? Therefore he would not drink it. These things did these three mighty men. 18. And Abishai, the brother of Joab, the son of Ze-ruiah, was chief among three: and he hfted up his spear against three hundred, and slew them, and had the name among three. 19. Was he not most honourable of three .' therefore he was their captain: howbeit he attained not unto the ^n/three. 20. And Benaiah the son of Jehoiada, the son of a valiant man, of Kabzeel, who had done many acts; he slew two lion-like men of Moab: he went down also and slew a lion in the midst of a pit in time of snow. 21. And he slew an Egyptian, a goodly man: and the Egyptian had a spear in his hand; but he went down to him with a staff, and plucked the spear out of the Egyptian's hand, and slew him with his own spear. 22. These things did Benaiah the son of Jehoiada, and had the name among three mighty men. 23. He was more honourable than the thirty, but he attained not to the Jii^st three: and David set him over his guard. 24. Asahel the brother of Joab ?ro5 one of the thirty; Elhanan the son of Dodo of Beth-lehem, 25. Shammah the Harod-ite, EUka the Harodite, 26. Helez the Paltite, Ira the son of Ikkesh the Tekoite, 27. Abiezer the Anethothite, Mebunnai the Hushathite, 28. Zalmon the Ahohite, Ma-harai the Netophathite, 29, Heleb the son of Baanah, a Netpohathite; Ittai the son of Ribai, out of Gibeah of the children of Benjamin, 30. Benaiah the Pirathonite, Hiddai of the brooks of Gaash, 31. Abi-albon the Arbathite, Azmaveth the Bar-humite, 32. Eliahba the Shaalbonite; of the sons of Jashen, .Tonathan, 33. Shammah the Hararite, Ahiam the son of Sharar

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II. SAMUEL, XXIIl.

llie Hararite, 34. Eliphelet the son of Ahasl)ai,the son oftlieMaachalhitp; Eliam liie son of Aliilliophel the Gilonite, 35. Hezrai the Carmehte, Paarai tlie Aibite, 36. Igal the son of Nathan of Zobali, Bani the Gadite, 37, Zelek the Ammonite ; Na-harai the Beerothite, armour-bearer to Joab the son of Zeruiah, 38. Ira an Ithrite, Gareb an Ithrite, 39. Uriah the Hittite: thirty and seven in all.

The catalogue which the historian has here left upf n record of the greatest soldiers that were in Daxid's time, is intended, 1. For the honour of David, who trained them up in the arts and exercises of war, and set them an example of conduct and courage. It is the reputation, ;is well as the advantage, of a prince, to be attended and served by such bva\ e men as are here descril)ed. 2. For the honour of those worthies tliemselves, who were instrumental to bring David to the crown, settle and pr; tect him in the throne, and enlarge his con-c|uests. Note, Those that in public stations venture themselves, and lay out themselves, to serve the interests of their country, ate worthy of double honour, both to be respected l)y those of their own age, and to be remenil:)ered by posterity. 3. To excite those tint come after, to a generous emulation. 4. 'I'o show how much religion contributes to the ins])iring of men with true courage. Dav'd, bf th by his Psalms, and by his offerings for the service of the temple, greatly promoted piety among the grandees of the kingdom; (1 Chron. 29. 6.) and when they became famous for piety, they became famous for bra\ er)'.

Now these mighty men are here divided into three ranks.

I. The first three, who had done the greatest exploits, and thereby gained the greatest reputation. Adino, (v. 8.) Eleazar, {v. 9, 10.) and Sham-mah, V. 11, 12. I do not remember that we read of any of these, or of their actions, any where in all the story of David, but here, and in the parallel place, 1 Chron. 11. Many gie;it and remarkable events are passed by in the ann Is, which relate rather the blemishes, than the glories, of David's reign, especially after his sin in the matter of Uiiah; so that we may conclude it to ha\ e been more illustrious than it has appeared to us while reading the records of it.

The exploits of this brave ti iumvirate are here recorded. They signalized themselves in the wars of Israel against their enemies, especially the Philistines. 1. Adino slew eight hundred at once, with his spear. 2. Eleazar defied the Philistines, as they, by Goliath, had defied Israel, but with better success, and greater bravery; for when the men of Israel were gone away, he n(^t only kej)t his ground, but arose, and smote the P/iilhliues, on whom God struck a teiToi-, ec)ual to the courage with which this great hero was inspired. His hand was weary, and yet it clave to his sword; as long as he had any strength remaining, he held his weapon, and followed his blow. Thus, in the service of God, we should keep up the willingness and resolution of the spirit, notwithstanding the weakness and we.iriness of the flesh: faint, yet pursuing, (Judg. 8. 4.) the hand weary, yet not quitting the sword. Now that Eleazar had beaten the enemy, the men of Israel, who were gone away from the battle, (t'. 9.) returned to spoil, V. 10. It is common for those Avho quit the field, when any thing is to be done, to hasten to it, when any thing is to be gotten. 3. Shammah met with a party of the enemy, that

I were foraging, and rented them, v. 11, 12. But j observe both concerning this exploit and the fcr-I nier, it is here said, 7/ie Lord wrought a grtal I victory. Note, How great soever the bravery of the instruments is, the praise of the achievement must i)e given to God. These fought the battles, but God wrought the victory. Let not the strcng man then glory in his strength, or any of his military operations, but let him that glories, glory v the Lord.

II. The next three were distinguished from, and dignified above, the thirty, but attained not to the first three, v. 23. All great men are not of the same size. Many a bright and benign star there is, which is not of the first magnitude; and manv a good shi]) not of the first rate: of this second triumvirate, two only are named, Abishai and Benaiah, whom we have often met with in the story of David; and who seem to have been not inferior in ser viceableness, though they were in dignity, to ti^ic first three.

Here is,

1. A brave action of these three in conjunction. They attended David in his troubles, when he absconded in the cave of Adullam, {v. 13.) suffered with him, and therefore were afterward jireferred by him. Wlien David and his brave men who attended him, who had acted so \ igorously against the Philistines, were, by the iniquity of the times, in Saul's reign, dri\en to shelter themselves from his rage in ca\ es and strong holds, no mai'vcl that the Philistines pitched in the valley of Rephaim, and put a garrison even in Beth-lehem itself, x^. 13, 14. If the church's guides are so misled, as to persecute some of her best friends and champions, the common enemy will, no doubt, get ad\'antage by it. If David had had his liberty, Beth-lehem would not have been now in the Philistine's hands.

But being so, we are here told, (1.) How earnestly David longed for the water of the well of Beth-lehem. Some make it a public-spirited wish, and that he meant, "O that we could drive the garrison of the Philistines out of Beth-lehem, and make that beloxed city of mine our OAvn again;" the well being put for the city, as the river often signifies the country it passes through. But if he meant so, those about him did not understand him; therefore it seems rather to be an instance of his weakness. It was har\ cst-time, the weather was hot, he was thirsty, perhaps good water was scarce, and therefore he earnestly wishes, "O that I could but have one di-aught of the water of the well of Beth-lehem!" With the water of that well he had often refreshed himself when he was a youth, and nrthing now will serve him but that, though it is almost impossible to come at it. He strangely indulged a humour which he could give no reason for. Other water might quench his thirst as well, but he had a fancy for that above any. It is folly to entertain such fancies, and greater folly to insist upon the gratification of them. We ought to check our appetites, when they go out inordinately toward those things that really are more pleasant and grateful than other things. Be not desirous of dai77ties, much more, when they are thus set upon such things as only please a humour. (2.) How bravely his three mighty men, Abishai, Ben;iiah, and another not named, ventured through the camp of the Philistines, upon the very mouth of danger, and fetched water from the well of Beth-iehem, without David's knowledge. When he wished for it, he was far from desiring that any of his men should venture their lives for it; but those three did, {v. 16.) to shoAv, [1.] How much they valued their prince, and with what pleasure they could run the greatest hazards, and vmdergo the greatest hardships, in his service. David, though anointed

455

fcing, was, as yet, an exile, a poor prince that had no external advantages to recommend him to the affection and esteem of his attendants, nor was he in any capacity to prefer or reward them; yet those three were thus zealous for his satisfaction, firmly believing the time of recompense would come. Let us be willing to venture in the cause of Christ, even when it is a suffering cause, as those who are assured that it will prevail, and that we shall not lose by it at last. Were they so forward to expose themselves, upon the least hint of their prince's mind, and so ambitious to please him? And shall not we covet to approve ourse ves to our Lord Jesus, by a ready compliance with every intimation of his will, given us by his word. Spirit, and providence? [2.] How little they feared the Philistines. They were glad of an occasion to defy them. Whether they broke through the host clandestinely, and with such art that the Philistines did not discover them, or openly, and with such terror in their looks that the Philistines durst not oppose them, is not certain; it should seem, they forced their way, sword in hand. But see, (3.) How self-denyingly David, when he had this fiir-fetched, dear-bought water, floured it before the Lord, v. 16. [1.] Thus he would show the tender regard he had to the lives of the soldiers, and how far he was from being prodigid of their blood, Ps. 72. 14. In God's sight, the death of his saints is precious. [2.] Thus he would testify his sorrow for speaking that foolish word which occasioned those men to put their lives in their hands. Great men should take heed what they say, lest any bnd use be made of it by thdse about them. [3.] Thus he would prevent the like rashness in any of his men for the future. [4.] Thus he would cross his own foolish fancy, and punish himself for entertaining and indulging it, and show that he had sober thoughts to correct his rash ones, and knew how to deny himself even in that which he was most fond of. Such generous mortifications become the wise, the great, and the good. [5.] Thus he would honour God, and gi\e glory to him; the water purchased at this rate, he thought too precious for his own drinking, and ft: only to be poured out to God as a drink-ofFerir^. If it was the blood of these men, it was God's due, for the blood was always his. [6.] Bishop Patrick speaks of some who think that David hereby showed that it was not material water he longed for, but the Messiah, who had the water of life; who, he knew, should be bom at Beth-lehem, which the Philistines therefore should not be able to destroy. Lastly, Did David look upon that water as very precious, which was got at the hazard of these men's blood, and shall not we much more value those benefits, foi- the purchasing of which our blessed Saviour shed his blnod? Let us not undervalue the blood of the covenant, as they do, that undervalue the blessings of the covenant.

2. The bra\ e actions of two of them on other | occasions. Abishai slew three hundred men at once, V. 18, 19. Benaiah did many great things: (1.) He slew two Moabites that were lion-like men, so bold and strong, so fierce and furious. (2.) He slew a lion in a pit, either in his own defence, as Samson, or, perhaps, in kindness to the country, a lion that had done mischief. It being in a time of snow, he was more stiff, and the lion more fierce and ravenous, and yet he mastered him. (3.) He slew an Egyptian, on what occasion it is not said; he was well "armed, but Benaiah attacked him with no other weapon than a walking-staff, dexterously wrested his spear out of his hand, and slew him with it, V. 21. For these, and the I'ke exploits, David preferred him to be capt lin of the life-guard of standing forces, t. 23.

HI. Inferior to the second three, but ot great

note, were the thirty-one here mentioned by name, V. 24, Sec. Asahel is the first, who was slain by Abner in the beginning of David's reign, but lost not his place in this catalogue. Elhanan is the next, brother to Eleazar, one of the first three, v. 9. The surnames here given them, are taken, as if. should seem, from the places of their birth or habitation, as many sui-names with us originally were. From all parts of the nation, 'the most wise and valiant were picked up to serve the king. Several of these here named, we find captains of the twelve courses which David appointed, one for each month in the yeai-, 1 Chron. 27. They that did worthily, were preferred according to their merits. One cf them v;:is the son of Ahithophel; (i'. 34.) the sen famous in the camp, as the father at the council-board. But to find Uriah the Hittite bringing up the rear of these worthies, as it I'evives the remembrance of David's sin, so it aggravates it; that a man who deserv ed so well rf his king and country should be so ill treated. Joab is not mentioned among all these, either, 1. Because he was so great, that he did not need to be mentioned; the first of the first three, sat chief among the captains, but Joab was over them as general. Or, 2. Because he was so bad, that he did not deserve to be mentioned; for though he was confessedly a great soldier, rmd one that had so much religion in him as to dedicate of his spoils to the house of God, (1 Chron. 26. 28.) yet he lost as much honour by slaying two of David's friends, as ever he got by slaving his enemies.

Christ, the Son of David, has worthies too, who, like David's, are influenced by his example, fight his battles against the spiritual enemies of his kingdom, and in his strength are more than conquerors. Christ's apostles were his immediate attend-i ants, did suffer great things for him, and, at length, j came to reign with him. They are mentioned with honour in the New Testament, as these in the Old, especially. Rev. 21. 14. Nay, all the good : soldiers of Jesus Christ have their names better I preserved than even these worthies have; for they are written in heaven. This honour have all his saints.

CHAP. XXIV.

The last icords of David, which we read in the chapter before, were admirably good, but in this chapter we read some of his last loorks, which were none of the best; yet he repented, and did his first works again, and so he finished well. We have here, I. His sni, which was, numberincr the people in the pride of his heart, v. I.. 9. II. His conviction of the sin, and repentance for it, v. 10. HI. The judgrnient inflicted upon him for it, v. 11.. 15. IV. The stnyinp- of the judgment, v. 16, 17. V. The erecting of an altar in token of God's reconciliation to him and his people, v. 18. .25.

1. 4 ND again the anger of the Lord i\ was kindled against Israel, and he moved David against them • to say, Go, number Israel and Judah. 2. For the king said to Joab the captain of tiie host, which iras with him, Go now through all the tribes of Israel, from Dan even to Beer-sheba, and number ye the people, diat I may know the number of the people. 3. And Joab said unto the king. Now the Lord thy God add unto the people, how many soever they be, a hundred fold, and that the eyes of my lord the king may see it: but why doth mv lord the king delight in this thing ? 4. Notwithstanding the king's word prevailed

II. SAMUEL, XXIV.

agninst Joab, and against the captains of the host: and Joab and the captains of the host went out fiom the presence of the king, to number th.e people of Israel. 5. And they passed over Jordan, and pitched in Aroer, on (he right side of the city that lieth in the midst of the river of Gad, and toward Jazer: 6. Then they came to Gil-ead, and to the land of Tahtim-hodshi; and they came to Dan-jaan, and about to Zi-don, 7. And came to the strong hold of Tyre, and to all the cities of the Hivites, and of the Canaanites: and they went out to the south of Judah, even to Beer-sheba. 8. So when they had gone through all the land, they came to Jerusalem at the end of nine months and twenty days. 9. And Joab gave up the sum of the number of the people unto the king: and there were in Israel eight hundred thousand vaUant men that drew the sword; and the men of Judah were five hundred thousand men.

Here we have,

I. The orders which David gave to Joab to number the people of Israel and Judah, v. 1, 2. Two things here seem strange.

1. The sinfulness of this. What harm was there in it? Did not Moses twice number the people, with'^.ut any crime? Does not political arithmetic come in among the other policies of a prince? Should not the shepherd kn-nv the number of his sheep? Docs not the Son of D.ivid know all his own by name? Might not he make good use of this calculation? What evil has he done, if he do this? Answer. It is certain th;.t it was a sin, and a great sin; l)ut where the evil of it lay is not so certain. (1.) Some think that the fault was, that he numbered them that were under twenty years old, if thev were l)ut of stature and strength able to bear arms; and that was the reason v^hy this account was not ennjlled, because it was illegal, 1 Chron. 27. 23, 24. (2.) Others think the fault was, that he did not recjuire the half-shekel which was to be paid for the sei-vice of the sanctuary, whenever the people were numbered, as a ransom for their aouls, Exod. 30. 12. (3.) Others think that he did it with a design to impose a tribute upon tiiem for himself, and to be put into his treasury; th's by wav of poll, which, when he knew their numbers, he could tell what it would amount to: but nothing of tins a])pears, nor was David ever a raiser of tnxcs. (4.) This was the fault, that he had no orders from God to do it, nor was there any occasion for the doing of it. It was a needless trouble both to hjniself and to his people. (5.) Some think that it was an affront to the ancient promise which Ciod made to Abraham, that his seed should be innumerable us the dust of the earth: it savoured of distrust of that promise, or a design to show that it was not fulfilled in the letter of it. He would number those of whon\ God had said that they could not be numbered. Those know not what thev do, that go about to dispro\ e the word of God. (6.) Thit which was the worst thing in numbering the people, was, that David did it in the pride of his heart, which was Hezekiah's sin in showing his treasures to the ambassadors. [1.] It was a proud conceit of his own greatness, in having the command of so numerous a people, as if their increase had been owing to any conduct of his,

which was to be ascribed purely to the blessing of God. [2. ] It was a proud confidence in his own strength. By publishing among the nations the number of his people, he thought to appear the more formidable; and doubted not, if he should have any war, that he should overpower his enemies with the multitude of his forces; trusting in an arm of flesh, more than he should have done, who had written so much of trusting in God only. God judges not of sin as we do. What appears to us harmless, or, at least, but a small offence, may be a great sin in the eye of God, who sees men's principles, and is a Discerner of the thoughts and intents of the heart. But his judgment, we are sure, is according to truth.

2. The spring from which it is here said to arise, IS yet more strange, v. \. It is not strange that the anger of the Lord should be kindled against Israel; there was cause enough for it, they were unthankful for the blessings of David's government, and strangely drawn in to take part with Absalom first, and afterward with Sheba: we have reason to think that their peace and plenty made them secure and sensual, and for this, God was displeased with them; but that, in this displeasure, he should move David to number the people, is very strange. We are sure that God is not the author of sin: he tempts no man: we are told (1 Chron. 21. l.)that Satan firovoked David to number Israel; Satan, as an enemy, suggested it for a sin, as he put it into the heart of Judas to betray Christ. God, as a righteous Judge, permitted it, with a design, from this sin of David, to take an occasion to punish other sins of Israel, which he might justly have punished them for without this. But, as befcre, he brought a famine upon them for the sin of Saul, so now, a pestilence for the sin of David; that princes may, from these instances, learn, when the judgments of God are abroad, to suspect that their sins are the ground of the controversy, and may therefore repent and reform themselves, which should have a great influence upon national repentance and reformation; and that people may learn to pray for those in authority, that God would keep them from sin; because if tliey sin, the kingdom smarts.

II. The opposition which Joab made to these orders. Even he was aware of David's folly and \ ain-glory in this design. He observed that Da\ id gave no reason for it, only, Kuniber the people, that I may know the number of the people; and therefore endeavours to divert his pride, and in a much more decent manner than he had before endeavoured to divert his passion upon the death of Absalom; then he spake rudely and insolently, (ch. 19. 5-'7.) but now, as became him, {v. 3.) J^ow the Lord thy God add unto the fieople a hundred fold. There is no occasion either to tax them, or enlist them, or make any distribution of them. They are all e sy and happy; and it is his wish, both that their number might increase, and that the king, though old, might live to see it, and have the satisfaction of it. But why doth my lord the king delight in this thing? AVhat need is there of doing it? Pauperis est numerare pecus — Leave it to the poor to count their flocks. Especially, why should David, who speaks so much of delighting in God, and the exercises of devotion, and who, being old, one would think, should have put away childish things, take a pleasure (so he calls it modestly, but means taking a pride) in a thing of this nature? Note, Many things, not in themselves sinful, turn into sin to us by our inordinate delighting in them. Joab was aware of David's vanity herein, but he himself was not. It would be good for us to have a friend that would faithfully admonish us, v/hen we say or do any thing proud or vain-glorious, for we often do so, and are not ourselves aware of it.

U. SAMUEL, XXIV.

III. The orders executed notwithstanding. The king's word firevaited; {y. 4.) he would have it done; Joab must not gainsay it, lest he be thought to grudge his time and pains in the king's service. It is an unhappiness to great men, to have those about them, that will aid them and serve them in that which is evil; Joab, according to order, applied himself Avith some reluctancy to this unpleasing "■ask, and took the captains of the host to help him. They began in the m(jst distant places; in the east first, on the other side Jordan; {v. 5.) then they went toward Dan in the north; {v. 6.) so to Tyre on the east, and thence to Beei-sheba in the south, V. 7. Above nine months were spent in taking this account; a great deal of trouble and amazement was occasioned by it in the country; (x'. 8.) and the sum total was, at length, brought to the king at Jerusalem, x>. 9. Whether the numbers answered David's expectation or no, we are not told, nor whether tlie account fed his pride cr mortified it. They were very many, but, it may be, not so many as he thought they were. They had not increased in Canaan as they had in Egypt, nor were much more than double to what they were when they came into Canaan under Joshua, about 400 years before; yet it is an evidence that Canaan was a very fi-uitful land, that so many thousands were maintained within so narrow a compass.

10. And David's heart smote him after that he had numbered the people. And David said unto the Lord, I have sinned greatly in that I have done: and now, J beseech thee, O Lord, take away the iniquity of thy servant; for I have done very foolishly. 11. For when David was np in the morning, the word of the Lord came unto the prophet Gad, David's seer, saying, 12. Go and say unto David, Thus saith the Lord, I offer thee three things^ choose tliec one of them, that I may do it unto thee. 13. So Gad came to David, and told him, and said unto him. Shall seven years of famine come imto thee in thy land ? or wilt thou flee three months before thine enemies, while they pursue thee? or that t' re be three days' pestilence in thy land .' Now advise, and see what answer I shall return to him that sent me. 14. And David said unto Gad, I am in a great strait: let us fall now into the hand of the Lord, (for his mercies are great,) and let me not fall into the hand of man. 13. So the Lord sent a pestilence upon Israel, from the morning even to the time appointed : and there died of the people, from Dan even to Beer-sheba, seventy thousand men. 16. And when the angel stretched out his hand upon Jerusalem to destroy it, the Lord repented him of the evil, and said to the angel that destroyed the people, It is enough; stay now thine hand. And the angel of the Lord was by the threshing-place of Araunah the Jebusite. 17. And David spake unto the Lord, when he saw the angel that smote the people, and said, Vol. II.—3 M

467

Lo, I have sinned, and I have done wickedly : but these sheep, what have they done? Let thine hand, I pray thee, be against me, and against my father's house.

We have here David repenting of the sin, and yet punished for it; God repenting of the judgment, and David thereby made more penitent.

I. Here is David's penitent reflection upon, and confession of, his sin in numbering the people. While the thing was in doing, during all those nine nionths, we do not find that David was sensible of his sin, (for then he would have countermanded the orders he had given,) but when the account was finished, and laid before him, that very night, his conscience was awakened, and he felt the pain of it, just then when he promised himself the pleasure of it. When he was about to feast on the satisfaction of the numbers of his people, it was turned into the gall of asps within him; sense of the sin cast a damp upon the joy, v. 10. 1. He was convinced of his sin; his heart smote him, before the prophet came to him, (I think it should not be read for, v. 11. but, and when David was ufi, so it is in the original,) his conscience showed him the evil of what he had done; now that appeared sin, and exceeding sinful, which, before, he saw no harm in. He reflected upon it with great regret, and his heart reproached him for it. Note, It is a good thing, when a man has sinned, to have a heart within him to smite him for it; it is a good sign of a principle of grace in the heart, and a good step toward repentance and reformation. 2. He confessed it to God, and begged earnestly for the forgiveness of it. (1.) He owns he had sinned, sinned greatly, though to others it might seem no sin at all, or a very little one. True penitents, whose consciences are tender and well informed, see that evil in sin, which others do not see. (2.) He owns he had done foolishly, very foolishly, because he had done it in the pride of his heart; and it was foUv for him to be pi'oud of the numbers of his people, when they were God's people, not his, and as many as they were, God could soon make them fewer. (3.) He cries to God for pardon: I beseech thee, O Lord, take away the iniquity of thy servant. If we con^ fess our sins, we may pray in faith that God will forgive them, and take away, l)y pardoning mercy, that iniquity which we cast away by sincere repentance.

II. The just and necessary correction which he suffiered for this sin. David had been full of tcss-ings to and fro, all night, under the sense of this sin, no rest in his bones because of it, and he arose in the morning, expecting to hear of God's displeasure against him for what he had done, or designing to speak with Gad his seer concerning it: Gad is called his seer, because he had him always at hand to advise with in the things of God, and made use of him as his confessor and counsellor, but God prevented him, and directed the prophet Gad what to say to him; {v. 11.) and it is taken for granted, 1. That David must be corrected for this fault; it is too great a crime, and reflects too much dishonour upon God, to go unpunished, even in David himself: of the seven things that Gnd hates, pride is the first, Prov. 6. 17. Note, These who truly repent of their sins, and have them pardoned, yet are often made to smart for them in tliis world. 2. The punishment must answer to the sin. He was proud of the numbers of his people, and therefore the judgment he must be chastised with for this sin, must be such as will make them fewer. Note, What we make the matter of our pride, it is just with God to take fmm us, or imbitter to us; and, some way or other, to make the matter of our

II. SAMUEL, XXIV.

punishment. 3. It must be such a punishment as the people must have a large share in, for God's anger was kindled against Israel, v. 1. Though it was David's sin that immediately opened the sluice, the sins of the people all contributed to the deluge. Now as to the punishment that must be inflicted, (1.) David is bid to choose what rod he will be bea en with, v. 12, "13. His heavenly Father must correct him, but, to show that he does not do it will-inglv, he gives David leave to make choice whether it shall be by war, famine, or pestilence, three sore judgments, and which greatly weaken and diminish a people. Gi>d, by putting him thus to his choice, designed, [1.] To humble him the more for his sin, which he would see to be exceeding sinful, when he came to consider each of these judgments as exceeding dreadful. [2. ] To upbraid him with the froud conceit he had of his own sovereignty over srael: he that is so great a prince, begins to think he may have what he will; "Come," says God, " then, which wilt thou have of these three things.^" Compare Jer. 34. 17, I Jiroclaim a liberty for you, but it is such a liberty as this of David's, to the sword, to the pestilence, and to the famine; and Jer. 15. 2, Such as are for death, to death. Or, [3.] To give him some encouragement under the correction, letting him know that God did not cast him out of communion with himself, but that still his seA'et was with him, and in afflicting him, he considered his frame, and what he could best bear. Or, [4.] That he might the more patiently bear the rod, when it was a rod of his own choosing. The prophet bids him advise with himself, and then tell him what answer he should return to him that sent him. Note, Ministers are sent of God to us, and they must give an account of the success of their embassy; it concerns us therefore to consider, what answer thev shall return from us, that they may give up their account of us with joy.

(2.) He excepts only against the judgment of the sword, and, for the other two, he refers himself to God, but intimates his choice of the pestilence rather; {v. 14.) / am in a great strait, and well he might be, when fear, aud the pit, and the snare are before him, and if he escape one, he inevitably falls into the other, Jer. 48. 43, 44. Note, Sin brings men into straits; wise and good men often distress themselves by their own folly. [1.] He begs that he may 7iot fall into the hand of man; whatever comes, Let us not flee thi-ee months before our enemies; that will sully all the glory of David's triumphs, and give occasion to the enemies of God and Israel to bi^^have themselves proudly. See Deut. 52. 26, 27. Their tender mercies are cruel; and in three months they will do that damage to the na-tir^n, which many years will not repair. But, [2.] He casts himself upon God; Let us fall now into the hands of the Lord, for his mercies are great. Men are God's hand, so they are called, Ps. 17. 14. the swoi-d of his sending, yet there are some judgments which come more immediately from his hand than others, ns famine and pestilence; and which of these shall be the scourge, he refers it to God, who chooses the shortest, that he might the sooner tes-tifv his being reconciled. Rut some think that David, by these words, intimates his choice of the pestilence. The land had not yet recovered the famine under which it smarted three years upon the Gibcnnitcs' account, and therefore let us not be corrected with that rod, for that also will be the triumph nf (Hir neighbours; hence we read of the reproach of famine; (Ezek. 36. 30.) but, if Israel must !)e diminished, let it be by the pestilence, for thit \^ falling into the hands of the l^ord, who usually inflicted that judgment by the hand of his own immediate servants, "the angels, as in the death of

the first-bom of Egj-pt. Tnat is a judgment to which David himself, and his own family, lie as open as the meanest subject, but not so, either to famine or sword, and therefore David, tenderly conscious of his guilt, cliooses that. Swoi cl ;:nd famine will devour one as well as another, Lui, X may be thought, the destroying angel will C\ w his sword against those who are known to Cii d to be most guilty. This will be of the shortest continuance, and he dreads tlie thought of lying long under the tokens of God's displeasure. It is a dreadful thing, the apostle says, to fall into the hands of the living God; (Hcb. 10. 31.) a fearful thing indeed for sinners that have, by their impenitency, shut themselves out from all hope of his mercy: but David, a penitent, dares cast himself into God's hand, know-mg he shall find that his mercies are great. Good men, even when they are under God's frowns, yet will entertain no other than good thoughts of liim. Though he slay me, yet will I trust in him.

(3.) A pestilence is, accordingly, sent, (i-. 15.) from Dan to Beer-sheba, from one end of the kingdom to the other, which sliows it to come immediately from God's hand, and not from any natural causes: David lias his choice, he suffers by miracle, and not by ordinary means. For the continuance of it, it lasted from morning (this very morning on which it was put to David's choice) to the time appointed, that is, to the thiixl day, so Mr. Poole: or only to the evening of the first day, the time appointed for the evening sacrifice, so Bishop Patrick and others, who reckon that the pestilence lasted but nine hours, and that, in compassion to David, God shortened the time he had first mentioned. The execution the pestilence did, was \ ery severe, there died seventy thousand men, that were all well, and sick, and dead, in a few hours. What a great cry, may we suppose, was there now throughout all the land of Israel, as there was in Egypt when tlie first-born were slain: but that was at midnight, this, in the day-time, Ps. 91. 6. See the power if the angels, when God gives them commissi; n, either to sa\ e or to destroy: Joab is nine months in passing with his pen, the angel but nine hours in passing with his sword, through all the coasts and corners of the land of Israel. See how easily God can bring down the proudest sinners, and how nmch we owe daily to the di\ ine patience. David's adultery is punished, for the present, only with the death of one infant, his pride, with the death of all those thousands, so much does God hate pride. The number slain amounts almost to a half decimation; seventythousind was about one in twenty: now we may suppose, David's flesh trembled for fear of God, and he was afraid of his judgments, Ps. 119. 120.

III. God's gracious relaxation cf the judgment, when it began to be inflicted upon Jerusalem, x*. 16, The angel stretched out his hand upon Jerusalem, as if he intended to do greater executirn there than any where else, even to destroy it; the country had <lrunk of the bitter cup, but Jerusidem must drink the dregs: it should seem, that was last numbered^ and therefore was reserved to be last plagued; perhaps there was more wickedness, especially more pride, (and that was the sin now chastised,) in Jerusalem than elsewhere, therefore the hand of the destroyer is stretched out upon that: but then the Lord repented hi?n of the evil, changed not his mind, but his way, and said to the destroying angel. It is enough; stay now thine ha7id, and let mercy rejoice against judgment. Jerusalem shall be spared for the ark's sake, for it is the place God hath chosen to put his name there. See here how retidy God is to forgive, and how little pleasure he takes in punishing; and let it encourage us to meet hini by repentance in the way of his judgments. This was on mount Moriah. Dr. Lightfoot observes.

459

that in the very place where Abraham, by a countermand from heaven, was stayed from s'laying his son, this angel, by a like countermand, was stayed from destroying Jerusalem. It is for the sake of the great Sacrihce, that our forfeited lives are pre-sersed from the destroying angel.

IV. David's renewed repentance for his sin upon this occasion, t'. 17. He saw the angel, (God opening his eyes for that purpose,) saw his sword stretched out to destroy, a flaming sword; saw him ready to sheath it, upon the orders given him to stay proceedings; seeing this, he spoke, not to the angel, (he knew better tlian to address himself to the servant in tlie jn-esence of the Master, or to give that honour to the cveatvire, which is the Creator's due,) but to the Lord, and said, Lo, I have sinned. Note, True penitents, the more they receive of God's sparing pardoning mercy, the more humbled they are for sin, and the more resolved against it. They shall be ashamed,tvhen I am pacijied toward them, Ezek. 16. 63. Observe, 1. How he criminates himself, as if he could never speak ill enough of his own fault; " I have sinned, and I have done wickedly, mine is the crime, and therefore on me be the cross; Let thy hand be against me, and my father's house; I am the sinner, let me be the sufferer;" so willing was'he to accept the punishment of his iniquity, though he was worth ten thousand of them. 2. How he intercedes for the people, whose bitter lamentations made his heart to ache, and his ears to tingle; These sheep, what have they done? Done! Why they had done much amiss; it was their sin that provoked God to leave David himself to do as he did; yet, as became a penitent, he is severe up'^n his own faults, while he extenuates their's. Most people, when God's judgments are abroad, charge others with being the cause of them, and care not who falls by them, so they can escape; but David's penitent and public spirit was otlierwise affected. Let this remind us. of the grace of our Lord Jesus, who gave himself for our sins, and was willing that God's hand should t)e against him, that we might escape. The shepherd was smitten, that the sheep might be spared.

18. And Gad came that day to David, and said unto him, Go up, rear an altar unto the Lord in the threshing-floor of Arau-nah the Jebusite. 19. And David, according to the saying of Gad, went up, as the Lord commanded. 20. And Araunah looked, and saw the king and his servants coming on toward him: and Araunah went out, and bowed himself before the king on his face upon the ground. 21. And Araunah said, Wherefore is my lord the king come to his servant ? And David said. To buy the threshing-floor of thee, to build an altar unto the Lord, that the plague may be stayed from the people. 22. And Araunah said unto David, Let my lord the king take and offer up what seemet/i good unto him: behold, here be oxen for burnt-sacrifice, and threshing instruments and other instruments of the oxen for wood. 23. All these thitigs did Araunah, as a king, give unto the king: and Araimah said unto the king. The Lord thy God accept thee. 24. And the king said unto Araunah, Nay; but I will surely buy it of thee at a price: neither will I offer

burnt-offerings unto the Lord my God of that which doth cost me nothing. So David bought the threshing-floor and the oxen for fifty shekels of silver. 25. And David built there an altar unto the Lord, and offered burnt-offerings and peace-offerings. So the Lord was entreated for the land, and the plague was stayed from Israel.

Here is,

I. A command sent to David, to erect an altar in the place where he saw the angel, v. 18. This was to intimate to David, 1. That, upon his repeated submission and humiliation, God was now thoroughly reconciled to him; for if the Lord had been pleased to kill him, he would not have accepted an offering, and therefore would not ha\ e ordered him to build an altar. God's encouraging us to offer to him spiritual sacrifices, is a comfortable evidence of his reconciling us to himself. 2. That peace is made between God and sinners by sacrifice, and not otherwise, even by Christ the great Propitiation, of whom all the legal sacrifices were types. It is for his sake, that the destroying angel is bid to stay his hand. 3. That when God's judgments are graciously stayed, we ought to acknowledge it with thankfulness, to his praise. This altar was to be for thank-offerings. See Isa. 12. 1.

II. Thepurchase wliichDa- id made of the ground, in order hereunto. It seems, the owner was a Jebusite, Araimah by name, proselyted, no doubt, to the Jewish religion, though by birth a Gentile, and therefore allowed, not only to dwell among the Israelites, but to have a possession of his own in a city. Lev. 25. 29, 30. The piece of ground was a threshing-floor, a mean place, yet thus dignified; a place of labour, therefore thus dignified. Now,

1. David went in person to the owner, to treat with him. See his justice, that he would not so much as use it in the present exigence, though the proprietor w;;s an alien, though himself wiis a king, and though he had express orders from God to rear an altar there, till he had bought it, and paid for it. Goil hates robbery for burnt-offering. See his humility, how far he was from taking state; though a king, he was now a penitent, and therefore, in token of his self-abasement, he neither sent for Araunah to come to him, nor sent another to deal with him, but went himself; {v. 19.) and, though it looked like a diminution of himself, he lost no honour by it; Araunah, when he saw him, went and bowed himself to the ground before him, V. 20. Great men will be never the less respected for their humility, but the more.

2. Araunah, when he understood his business, {v. 21.) generously offered him, not only the ground to build his altar on, but oxen for sacHjices, and other things that might be of use to him in the service, (t. 22.) and all t\ns, gratis, and a good prayer into the bargain; The Lord thy God accept thee! This he did, (1.) Because he had a generous spirit with a great estate. He gave as a king, {v. 23.) though an ordinary subject, he had the spirit of a prince. In the Hebrew it is. He gave, even the king to the king, whence it is supposed that Araunah had been king of the Jebusites in that place; or was descended from their royal family, though now a tributary to David. (2.) Because he greatly honoured David, though his conqueror, upon the scoi-e of his personal merits, and never thought he could do too much to oblige him. (3.) Because he had an affection for Israel, and earnestly desired that the plague might be stayed; and the honour of its being stayed at his threshing-floor he would account a val-vable consideration for all he now tendered to David.

II. SAMUEL, XXIV.

3, David resolves to pay the full value of it, and does so, V. 24. Here were two generous souls well met. Araunah is very willing to give; but David is determined to buy, and for a good reason—he will not offer that to God, which cost him nothing. He would not take advantage of the pious Jebusite's generosity; he thanks him, no doubt, for his kind offer, but pays him now ^f(y shekels of silver, for the floor and the oxen, for the present service, and afterward 600 shekels of gold for tiie ground adjoining, to build the temple on. Note, Those know not what religion is, all whose care it is, to make it cheap and easy to themselves, and who are best pleased with that which costs them least pains or money. What have we our substance for, but to ho- I

nour God with it; and how can it be better bestowed > HI. The building of the altar, and the offering of the proper sacrifices upon it; {v. 25.) burnt-offer-mgs, to the glory of God's justice in the execution that had been done; and peace-offerings, to the glory of his mercy in the seasonable staying of the process. Hereupon, God showed (it is supposed by fire from heaven consuming the sacrifices) that he was entreated for the land, and that it was in mercy, that the plague was removed, and in token of God's tjeing reconciled both to prince and people. Christ IS our Altar, our Sacrifice; in him alone we may expect to find favour with God, to escape his wrath, and the sword, the flaming sword, of that cherubim, which kee/is the way of the tree of life.

AN

EXPOSITION

WITH

PRACTICAL OBSERVATIONS,

OF THE FIRST BOOK OF

KINGS.

Many nistories are books of kings and their reigns, to which the affairs of their kingdoms are reduced; it is a piece of honour that has commonly been paid to crowned heads. The holy Scripture is the history of the kingdom of God among men, under the several administrations of it; but there, the King is one, and his Name one. The particular history now before us, accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for still it is a sacred history, much more mstructive, and not less entertaining, than any of the histories of the kings of the earth, to which (those of them that are of any certainty) it is prior in time; for though there were kings in Edom before there was any king in Israel, Gen. 36. 31. (foreigners, in that point of state, got the precedency,) yet the history of the kings of Israel lives, and will live, in holy writ, to the end of the world, whereas that of the kings of Edom is long since buried in obli\ ion: for the honour that comes from God, is durable, while the honour of the world is like a mushroom, which comes up in a night, and perishes in a night.

The Bible began with the story of the Patriarchs, and Prophets, and Judges, men whose converse with heaven was more immediate, (the record of which strengthens our faith,) but is not so easily accommodated to our case, now that we expect not visions, as the subsequent history of aflFairs like ours, under the direction of common providence; and here also we find, though not many types and figures of the Messiah, yet great expectations of him: for not only prophets, but kings, desired to see the great mysteries of the gospel, Luke 10. 24.

The two books of Samuel are introductions to the books of the Kings, as they relate the origmof the royal government in Saul, and of the royal family in David. These two books give us an account of David's successor, Solomon, the division of his kingdom, and the succession of the several kings both of Judah and Israel, with an abstract of their history down to the captivity. And as from the book of Genesis we may collect excellent rules of economics, for the good goveniingof famihes; so from these books, of politics, for the directing of public affairs. There is in these books special regard had to the house and lineage of David, from which Christ came. Some of his sons trod in his steps, and others did not. The characters of the kings of Judah may be thus briefly given:—David the devout, Solomon the wise, Re-hoboam the simple, Abijah the valiant,. Asa the upright, Jehoshaphat the religious, Jehoram the wicked, Ahaziah the profane, Joash the backslider, Amaziah the rash, Uzziah the mighty, Jotham the peaceable, Ahaz the idolater, Hezekiah the reformer, Manasseh the penitent, Amon the obscure, Josiah the tender-hearted, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah, all wicked, and such as brought ruin quickly on themselves and their kingdom. The number of the good and bad is nearly equal, but the reigns of the good were generally long, and those of the bad, short. The consideration of which will make the state of Israel not altogether so bad in this period as, at first, it seems. In this first book, we have,

I. The death of David, ch. 1. and 2. , ^ ,..

II. The glorious reign of Solomon, and his building of the temple; (c//. 3-. 10.) but the cloud his sun set

under, cA. 11. t i_ > l -i i ^

III. The division of the kingdoms in the reign of Rehoboam, and his reign and Jeroboam s, ch. 12--14.

IV. The reigns of Abijah and Asa over Judah, Baasha and Omri over Israel, ch. 15. and 16.

V. Elijah's miracles, cA. 17.-19. „ ,. ,•

VI. Ahab's success against Ben-hadad, his wickedness and fall, ch. 20--22. And m all this histor}' ;t ippears that kings, though gods to us, are men to God, mortal and accountable.

I. KINGS, 1.

CHAP. I.

In this chapter, we have, I. David declining' in his health, V. 1. . 4. II. Adonijah aspiring to the kingdom, and treating his party, in order to it, v. 5 . . 10. IH. Nathan and Bath-sheba contriving to secure the succession to Solomon, and prevailing for an order from David for that purpose, V. 11.. 31. IV. The anointing of Solomon ac-cordingly, and the people's joy therein, v. 32. . 40. V. The effectual stop this put to Adonijah's usurpation, and the dispersion of his party, thereupon, v. 41. . 49. VI. Solomon's dismission of Adonijah upon his good behaviour, V. 50.. 53.

1 'I^TOW king David was old and strick-1_^ en in years; and they covered him with clothes, but he gat no heat. 2. Wherefore his servants said unto him. Let there be sought for my lord the king a young virgin ; and let her stand before the king, and let her cherish him, and let her lie in thy bosom, that my lord the king may get heat. 3. So they sought for a fair damsel throughout all the coasts of Israel, and found Abishag a Shunaramite, and brought her to the king. 4. And the damsel was very fair, and cherished the king, and ministered to him : but the V ing knew her not.

David, in the foregoing chapter, had, by the great mercy of God, escaped the sword of the destroying angel; but our dehverances from or through diseases and dangers, are but reprieves; if the candle be not blown out, it will burn out of itself. We ha\ e David here sinking under the infirmities of old age, and brought by them to the gates of the grave. He that cometh up. out of the pit, shall fall into the snare; and, one way or other, nve must needs die.

1. It would have troubled one to see David so infirm. He was old, and his natural heat so wasted, that no clothes could keep him warm, v. 1. David had been a valiant acti\ e man, and a man of business, and very vehement had the flame always been in his breast; and vet now his blood is chilled and stagnated, he is confined to his bed, and there can get" no heat. He was now 70 years old. Many, at that age, are as lively and fit for business as ever; but David was now chastised for his former sins, especially that in the matter of Uriah, and felt from his firmer toils, and the hardships he had gone through in his youth, which then he made nothing of, but was now the worse for. Let not the strong man glory in his strength, which may soon be weakened by sickness, or, at last, will be weakened by old age. Let young people remember their Creator in the days of their youth, before these evil days come. What our hand finds to do for God, and our sou's, and our generation, let us do with all our might, because the night comes, the night of old age, in which no man can work; and when our strength is gone, it will be a comfort to remember that we used it well.

2. It would have troubled one to see his physicians so weak and unskilful, that they knew no other way of relieving him, than by outward applications. No cordials, no spirits, but, (1.) They covered him with clothes, which, where there is any inward heat, will keep it in, and so increase it; but, where it is not, they have none to communicate, no, not royal clothing. Elihu makes it a difficulty to understand how our garments are warm upon us; (Job 37. 17.) but if God deny his blessing, men clothe them, and there is noiie iva-nn; (Hag. 1. 6.) David here was not. (2.) They foolishly prescribed nuptials to one that should rather have been preparing for his fune-

ral; (t. 2-•4.) but they knew what would gratify their own corruptions, and perhaps were tc-o wi.l.ng to gratify his, under colour of consulting his health; his prophets should h;ive been consulted ,;s well as his physicians, in an affairof this nature. However, this might be excused then, when even good men ignorantly allowed themselves to have many wives. We now have not so learned Christ, but are taught, that one man must have but one wife; (Matth. 19. 5.) and further, that it is good for a man not to touch a woman, 1 Cor. 7. 1. That Abishag was married to David before she lay with him, and was his secondary wife, appears from its being imputed as a great crime to Adonijah, that he desired to marry her, {ch. 2. 22.) after his father's death.

5. Then Adonijah the sonofHaggith exalted himself, saying, I will be king: and he prepared him chariots and horsemen, and fifty men to riln before him. 6. And his father had not displeased him at any time in saying. Why hast thou done so ? and he also was a very goodly man; and his mother bare him after Absalom. 7. And he conferred with Joab the son of Zeruiah, and with Abiathar the priest: and they, following Adonijah, helped him. 8. But Zadok the priest, and Bcnaiah the son of Jehoiada, and Nathan the prophet, and Shimei, and Rei, and the mighty men vvnich belonged to David, were not with Adonijah. 9. And Adonijah slew sheep and oxen and fat cattle by the stone of Zoheleth, which is by En-rogel, and called all his brethren the king's sons, and all the men of Judah the king's servants : 10. But Nathan the prophet, and Benaiah, and the mighty men, and Solomon his brother, he called not.

David had much affliction in his children; Amnon and Absalom had both been his grief; the one his first-born, the other his third: (2 Sam. 3. 2, 3.) his second, whom he had by Abigail, we will suppose he had comfort in; his fourth was Adonijah, (2 Sam. 3, 4.) he was one of those that were born in Hebron; we have heard nothing of him till now, and here we are told that he was a comely jjerson, and that he was next in age, and (as it proved) next in temper, to Absalom, v. 6. And further, that in his father's eyes he had been a jewel, but was now a thorn.

I. His father had made a fondling of him, v. 6. He had not displeased him at any time. It is not said. He never displeased his father; it is probable that he had done so frequently, and his father was secretly troubled at his misconduct, and lamented it before God: but his father had not displeased him, either by crossing him in his humours, or denying him any thing he had a mind to, or by calling him to an account, as to what he had done, and where he had been, or by keeping him to his book or his business, or reproving him for what he saw or heard of, that he did amiss; he never said to him, Why hast thou done so? Because he saw it was uneasy to him, and he could not bear it without fretting. It was the son's fault that he was displeased at reproof, and took it for an affront, whereby he lost the benefit of it. And it was the father's fault, that, because he saw it displeased him, he did not reprove him; and now he justly smarted for indulging him. They who honour their sons more than God

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as 1 hey do, who keep them not under good discipline, th( rebv forfeit the honour they miglit expect from th( ir sons,

II. He, in return, made a fool of his father: because he was old, and confined to his bed, he thought n:> notice was to be taken of him, and there-lore exalted himself, and said, / ivill be king; v. 5. ('hildren that are indulged, learn to be pr(;ud and ambitious, and that is the ruin of a great many young people. The way to keep them humble, is, CO keep them under. Observe Adonijah's insolence. 1. He io;!ks upon the days of mourning for his father to be at hand, and therefore he prepares to succeed him, though he knew that l)y the designation both (.if God and D ivid, Solomon was to be the man, for public notice had been given of it Ijy David himself, and the succession settled, as it were, by act of parliament, in pursuance of God's appointment, 1 Chron. 22. 9.—23. 1. This entail Adoni-jah attempted by force to cat off, in contempt both of God and his father. Thus is the kingdom of Christ opposed, and there are those that say, "We will not have him to reign ovei'us." 2. He looks upon his f ither as superannuated, and good for nothing, and therefore he enters immediately upon the f)Ossession of the throne. He cannot wait till his ather's head be laid low, but it must now be said, jldonijah reigns, {v. 18.) and God save king Ado-nijah, v. 25. His father is not fit to govern, for he is old and past it; nor Solomon, for he is young, and not come to it; and therefore Adonijah will take it upon him. It argues a very base and wicked mind, for children to insult over iheir parents, because of the infirmities of their age.

In pursuance of this ambitious prospect, (1.) He got a great retinue, {v. 5.) chariots and horsemen, both for state and strength; to wait on him, and to fight for him. (2.) He made great interest with no less than Joab, the general of the army, and Abia-thar the High Priest, v. 7. That he should make his court to those, wh'i, by their influence in church and camp, were capable of doing him great service, is not strange; but we may well wonder by what arts they could be drawn to follow him, and help him. They were old men, who had been faithful to David, in the most difficult and troublesome of his times; men of sense and experience, who, one would think, would not easily be wheedled. They co\ild not propose any advantage to themselves by it, for they wc e both at the top of their preferment, and stood fast in it. They could not be ignorant of the entail of the crown upon Solomon, which it was not in their power to cut off, and whom therefore it was their interest to oblige. But God, in this matter, left them to themselves, perhaps, to correct them for some former misconduct, with a scourge of their own making. We are told (c. 8.) who they were, that they were of such approved fidelity to David, that Adonijah had not the confidence so much as to prt^pose it to them; Zadok, Benaiah, and Nathan. A man that has given proofs of his resolute adherence to that which is good, shall not be asked to do a bad thing. (3.) He prepared a great entertainment (■?'. 9.) at En-rogel, not far from Jerusalem; his guests were the king's sons, and the king's servants, wh^m he feasted :'nd caressed, to bring them over to his party; but Solomon was not invited, either because he despised him, or because he despaired of him, v. 10. Such as ser\ e their own belly, and will be in the interest of those that will feast them, what side soever they are of, are an easy prey to seducers, Rom. 16. 18. Some think that Adonijali slew these sheep and oxen, even fat ones, for sacrifice, and that it was a religious feast he made, beginning his usurpation with a show of devotion, as Absalom, under the colour of a vow, (2 Sam 15. 7. ) which he might do the more plausibly,

when he had the High Priest himself on his side. It is pity that any occasion should e\er be given to say. In nomine Domini inafiit omnc malum — In the name of the Lord begins all evil, and that religious exercises should be made to patronise unrighteous practices.

• 11. Wherefore Nathan spake unto Bath-sheba the mother of Solomon, saying, Hast thou not heard that Adonijah the son of Haggith doth reign, and David our lord knoweth it not ? 12. Now therefore come, let me, 1 pray thee, give thee counsel, that thou mayest save thine own life, and the life of thy son Solomon. 13. Go and get thee in unto king J3avid, and say unto him, Didst not thou, my lord, O king, swear unto thine handmaid, saying. Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne ? why then doth Adonijah reign / 14. Behold, while thou yet talkest there with the king, I also will come in after thee, and confirm thy words. 15. And Bath-sheba went in unto the king nito the chamber: and the king was very old ; and Abi-shag the Shunammite ministered unto the king. 16. And Bath-sheba bowed, and did obeisance unto the king. And tlie king said. What wouldest thou? 17. And she said unto him. My lord, thou swarest by the Lord thy God unto thine handmaid, soi/ing. Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne: 18. And now, behold, Adonijah reigneth; and now, my lord the king, thou knowest it not: 19. And he hath slain oxen and fat cattle and sheep in abundance, and hath called all the sons of the king, and Abiathar the priest, and Joab the captain of the host: but Solomon thy servant hath he not called. 20. And thou, my lord, O king, the eyes of all Israel are upon thee, that thou shouklest tell them who shall sit on the throne of my led the king after him. 21. Otherwise it shall come to pass, when my lord the king shall sleep with his fathers, that I and my son Solomon shall be counted offei-.deis. 22. And, lo, while she yet talked with the king, Nathan the prophet also came in. 23. And they told the king, saying. Behold, Nathan the prophet. And when he was rome in before the king, he bowed himself before the king with his face to the ground. 24. And Nathan said,My lord,0 king, hast thou said, Adonijah shall reign-after me, and he shall sit upon my throne ? 25, For he is gone down this day, and hath slain oxen and fat cattle and sheep in abundance, and hath called all the king's sons, and the captains of the host, and Abiathar the priest: and, behold, they eat and drink before him, and say, God save king Adonijah. 26 But me

I. KINGS, I.

even me thy servant, and Zadok the priest, and Benaiah the son of Jehoiada, and thy servant Solomon, hath he not called. 27. Is this thing done by my lord the king, and thou hast not showed it unto thy servant, who should sit on the throne of niy lord the king after him ? 28. Then king David answered and said. Call me Bath-sheba. And she came into the king^s presence, and stood before the king. 29. And the king sware, and said, As the Lord liveth, that hath redeemed my soul out of all distress, 30. Even as f sware unto thee by the Lord God of Israel, saying. Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne in my stead; even so will I certainly do this day. 31. Then Bath-sheba. bowed with her face to the earth, and did reverence to the king, and said, Let my lord king David live for ever.

We have here the effectual endeavours that were used by Nathan and Bath-sheba, to obtain from David a ratification of Solomon's succession, for the crushing of Adonijah's usurpation. 1. David himself knew not what was doing. Disobedient children tliink that they were well enough off, if they can but keep their good old parents ignorant of their bad courses; but a bird of the air will carry the voice. 2. Bath-sheba li\ ed retired, and knew nothing of it, till Nathan informed her. Many get very comfortably through tills world, that know little how the world goes. 3. Solomon, it is likely, knew of it, but was a deaf man that heard not. Though he had years, and wisdom above his years, yet we do not find that he stirred to oppose Adonijah, but quietly composed himself, and left it to God and his friends to order the matter. Hence David, in his Psalm for Solomon, observes, that while men, in pursuit of the world, in vain rise early and sit up late, God giveth his beloved (his Jedidiahs) sleep, in giving them to be easy, and gain their point without agitation, Ps. 127. 1, 2. How then is the design brought aljout?

I. Nathan the prophet alarms Bath-sheba, by acquainting her with the case, and puts her in a way to get an order from the king, for the confirming of Solomon's title. He was concerned, because he knew God's mind, and David's and Israel's interest; it was by him that God had named Solomon Jedi-diah, (2 Sam. 12. 25.) and therefore he could not sit still, and see the throne usurped, which he knew was Solomon's right, by the will of Him from whom promotion cometh. When crowns were disposed of by immediate direction from heaven, no marvel that prophets were so much interested and employed in that matter; but now that common providence rules the affairs of the kingdom of men, (Dan. 4. 32.) the subordinate agency must be left to common persons, and let not prophets intei-mcddle in them, but keep to the affairs of the kingdom of God among men. Nathan applies himself to Bath-sheba, as one that had the greatest concern for Solomon, and could have the freest access to David. He acquaints her with Adonijah's attempt, {v. 11.) and that it was not with David's consent or knowledge. He suggests to her, that not only Solomon was in danger of losing the crown, but that he and she too were in danger of losing their lives, if Adonijah prevailed. A humble spirit may be indifferent to a crown, and may be content notwithstanding the prospect of it, to sit down short cf the possession of it. But the

law of self-preservation, and the sixth commandment, obliges us to use all possible endeavours to secure our own life and the life of others. Now, says Nathan, let me give thee counsel how to save thy own life, and the life of thy son, v. 12. Such as this, is the counsel that Christ's ministers give us in his name, to give all diligence, not only that no man take our crown, (Rev. 3. 11.) butthat wesax^e our lives, even the lives of our souls. He directs her, {v. 13.) to go to the king, to remind liim of his word and oath, that Solomon should be his successor; and to ask him in the most humble manner. Why doth AdoTiijah reign? He thoughtDa\id was not so cold, but this would warm him. Conscience, as well as a sense of honour, would put life mto him, upon such an occasion as this; and he promises, {v. 14.) that while she was reasoning with the king upon this matter, he would come in and second her, as if he came accidentally, which perhaps the king might look upon as a special providence, (and he was one that took notice of such evidences, 1 Sam. 25. 32, 33.) or, however, it would help to awaken him so much the more.

n. Bath-sheba, according to his advice and direction, loses no time, but immediately makes her application to the king, on the same errand that Esther came to king Ahasuerus, to intercede for her life. She needed not wait for a call, as Esther did, she knew she should be welcome at any time; but it is remarked that when she visited the king Abishag was ministering to him, {v. 15.) and Bath-sheba took no displeasure either at him or her for it. Also that she bowed, and did obeisance to the king, (v. 16.) in token of her respect to him, both as her prince and as her husband; such a genuine daughter was she of Sarah, who obeyed Abraham, calling him lord. They that would find favour with superiors, must show them reverence, and be dutiful to those whom they expect to be kind to them. Her address to the king, on this occasion, is very discreet. 1. She reminds him of his promise made to her, and confirmed with a solemn oath, that Solomon should succeed him, v. 17. She knew how fast this would hold such a conscientious man as David was. 2. She informs him of Adonijah's attempt, which he was ignorant of; {v. 18.) " Adonijah reigns in competition with thee for the present, and in contradiction to thy promise for the future. The fault is not thine, for thou knewest it not; but now that thou knowest it, thou wilt, in pursuance of thy promise, take care to suppress it." She tells him who were his guests, and who were in his interest, but Solomon thy ser^'ont has he Jiot called, which plainly shows he looks upon him as his rival, and aims to undermine him, v. 19. It is not an oversight, but a contempt of the act of settlement, that Solomon is neglected. 3. She pleads that it was very much in his power to obviate this mischief; (f. 20.) The eyes of all Israel are u/ion thee, not only as a king, for we cannot suppose it to be the prerogative of any prince to bequeath his subjects bv will, (as if they were his goods and chattels,) to whom he pleases, but as -xfirophet. All Israel knew that David was not only himself the anointed of the God of Jacob, but that the S/iirit of the Lord s/iake by him, (2 Sam. 23. 1, 2.) and therefore waiting for, and depending upon, a divine designation, in a matter of such importance, Da\ id's word would be an oracle and a law to them; this therefore (says Bath-sheba) they expect, and it will end the controversy, and effectually quash all Adonijah's pretensions. Jl divine sentence is in the li/is of the king. Note, Whatever power, interest, or influence, men have, they ought to improve it to the utmost, for the preserving and advancing of the kingdom of the Messiah, of which Solomon's kingdom was a type. 4. She suggests the imminent peril which she and her

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son would be in, if this matter was not settled in David's life-time, v. 21. If Adonijah prevail, as he is likely to do, (having Joab the general, and Abia-thar the High Priest, on his side,) Solomon and all his friends will be looked upon as traitors, and dealt with accordingly; usurpers are most cruel. If Adonijah had got into the throne, he would not have dealt so fairly with Solomon, as Solomon did with him. Those hazard every thing, who stand in the way of such as, against right, force their entrance.

III. Nathan the prophet, according to his promise, seasonably stepped in, and seconded her, while she was speaking, before the king had given his answer, lest, if he had heard Bath-sheba's representation only, his answer should have been dilatory, and only that he would consider of it: but out of the mouth of two witnesses, two such witnesses, the word would be established, and he would immediately give positive orders. The king is told that Nathan the prophet is come, and he is sure to be always welcome to the king, especially, when either he is not well, or has any great affair upon his thoughts, for, in either case, a prophet will be, in a particular manner, serviceable to him. Nathan knows he must render honour to whom honour is due, and therefore pays the king the same respect now that he finds him sick in bed, as he would have done, if he had found him in his throne; he bowed himself with his face to (he ground, v. 23. He deals a little more plainly with the king than Bath-sheba had done, in which his character would support him, and the present langTior of the king's spirits made it necessary that they should be roused. 1. He makes the same representation of Adonijah's attempt, as Bath-sheba had made, {v. 25, 26.) adding, that his party were already got to that height of assurance, as to shout God save king Adonijah, as if king David were already dead, taking notice also, that they had not in\ ited him to their feast. Me, thy servant, has he not called; thereby intimating, that they resolved not to consult either God or David in the matter, for Nathan was a secretioribiis consiliis — intimately acquainted with the mindofboth. He makes David sensible how much he was concerned to clear himself from having a hand in it. Hast thou said, Adonijah shall reign after me? v. 24. And again, {v, 27.) " Is this thing do?ie by my lord the Icing? If it be, he is not so faithful either to God's wcrd or to his own, as we all took him to be; if it be not, it is high time that we witness against the usurpation, and declare Solomon his successor. If it be, why is not Nathan made acquainted with it, who is not only, in general, the king's confidant, but is particularly concerned in this matter, having been employed to notify to David the mind of God concerning the succession ; but if my lord the king know nothing of the matter, (as certainly he does not,) what daring insolence are Adonijah and his party guilty of!" Thus he endeavours to incense David against them, that he might act the more vigorously for the support of Solomon's interest. Note, Good men would do their duty, if they were reminded of it, and put upon it, and told what occasion there is for them to appear: and those who thus are their remembrancers, do them a real kindness, as Nathan here did to David.

IV. David, hereupon, made a solemn declaration of his firm adherence to his former resolution, that Solomon should be his successor; Bath-sheba is called in, {v. 28.) and to her, as acting for and on behalf of her son, the king gives these fresh assurances. 1. He repeats his former promise and oath, owns that he had sworn unto her, by the Lord God of Israel, (hat Solomon should reign after him, v. 30. Though he is old, and his memory begins to fail him, yet he remembers this. Note, An oath is so sacred a thing, that the obligations of it cannot

Vol. II.—3 N

be broken, and so solemn a thing, that the impressions of it, one would think, cannot be forgotten. 2. He ratifies it with another, because the occasion called for it; As the Lord liveth, that hath redeemed my soul out of all distress, even so will I certainly do this day, without dispute, without delay. His form of swearing seems to be what he commonly used on solenm occasions, for we find it, 2 Sam. 4. 9. And it carries in it a grateful acknowledgment of the goodness of God to him, in bringing him safe through the many difficulties and hardships which had lain in his way; and \vhich he now makes mention of, to the glor)' (f God, as Jacob, when he lay a dying; (Gen. 48. 16.) thus setting to his seal, from his own experience, that that w;,s true, which the Lord spake by him; (Ps. 34. 22.) The Lordredeem-eth the soul of his servants. Dying saints ought to be witnesses for God, and speak of him as they have found. Perhaps, he speaks thus, on this occasion, for the encouragement of his son and successor, to trust in God in the distresses he also might meet with,

Bath-sheba receives these assurances, {v. 31.) (1.) With great complaisance to the king's person; she did reverence to him, while Adonijah and his party affronted him. (2.) With hearty good wishes for the king's health. Let him live. So far was she from thinking that he li\ ed too long, that she prayed he might live for ever, if it were possible, to adorn the crown he wore, and to be a blessing to his people. We should earnestly desire the prolonging of useful lives, however it may be the postponing of any advantages of our o^^'n.

32. And king David said, Call me Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada. And they came before the king. 33. The king also said unto them, Take with you the servants of your lord, and cause Solomon my son to ride upon mine own mule, and bring him down to Gihon: 34. And let Zadok the priest and Nathan the prophet anoint him there king over Israel: and blow ye with the trumpet, and say, God save king Solomon. 35. Then ye shall come up after him, that he may come and sit upon my throne; for he shall be king in my stead: and I have appointed him to be ruler over Israel and over Judah. 36. And Benaiah the son of Jehoiada answered the king, and said, Amen: the Lord God of my lord the king say so too. 37. As the Lord hath been with my lord the king, even so be he with Solomon, and make his throne greater than the throne of my lord king David. 38. So Zadok the priest, and Nathan the prophet, and Benaiah the son of .Tehoiada, and the Cherethites, and the Pelelhites, went down, and caused Solomon to ride upon king David's mule, and brought him to Gihon. 39. And Zadok the priest took a horn of oil out of the tabernacle, and anointed Solomon. And they blew the trumpet; and all the people said, God save king Solomon. 40. And all the people came up after him; and the people piped with pipes, and rejoiced with great joy,

I. KINGS, 1.

so that the earth rent with the sound of them.

We have here the effectual care David took, both to secure Solomon's right, and to preser\ e the public peace, by crushing Adonijah's project in the bud. Observe,

I. The express orders he gave for the proclaiming of Solomon. The persons he entrusted with this I great affair, were, Zadok, Nathan, and Benaiah, men of power and interest, whom Da\ id had always reposed a confidence in, and found faithful to \ him, and whom Adonijah had passed by in his invi- i tatii n, V. 10. David orders them forthwith, with all possible solemnity, to proclaim Solomon; they I nvast take with them the seTcants of their lord, the life-guards, and all the servants of the household; they must set Solomon on the mule the king used to ride, for he kept not such stables of horses as his son afterward did; he appoints them whither to go, {y. 33.) and (v. 34, 35.) what to do. 1. Zadok and Nathan, the two ecclesiastical persons, must, in God's name, anoint him king: for though he was not the first of his family, as Saul and Da^•id were, yet he was a younger son, was made king by divine appointment, and his title was contested, which made it necessary that hereby it should be settled. This unction was typical of the designation and qualification of the Messiah, or Christ, the anointed One, on whom the Spirit, that oil of gladness, was poured without measure, Heb. 1. 9. Ps. S9. 20. And all real christians, htm^ heirs of the kingdom, (Jam. 2. 5.) do from him receive the cmointing, 1 John 2. 27. 2. The great officers, civil and military, are ordered to give public notice of this, and to express the puh-licjoy upon this occasion, by sound of trumpet, by which the law of Moses directed tlie gracing of gve it solemnities; to th's must be added the acclamations of the people, " Let king Solomon live, let him prosper, let his kingdon> be established and perpetuated, and let him long continue in the enjoyment of it ;" so it had been promised concerning him, (Ps. 72. 15.) He shall live. 3. They must then bring him in state to the city of Da\ id, and he must sit upon the throne of his father, as his substitute now, or viceroy, to despatch public business during his weakness, and be his successor after his death; He shall be king in my stead. It would be a great satisfaction to David himself, and to all parties concerned, to have this done immediately, that, upon the demise of the king, there might be no dispute, or agitation, in the public affairs. David w;:s far from grudging his successor the honour of appearing such in his life-time, and yet perhaps was so taken up with his devotions on his sick bed, that if he had not been put in mind of it by others, this great good work, which was so necessary to the public repose, had been left undone.

II. The great satisfaction which Benaiah, in the name of the rest, professed in these orders. The king said, "Solomon shall reign for me, and reign after me;" "Amen," (says Benaiah, heartily,) "as the king says, so say we, we are entirely satisfied in the nomination, and concur in the choice; we give our vote for Solomon, nenmie contradicente — unani-mouslv,,wn(\ since we can bring nothing to pass, much less establish it, without the concurrence of a propitious providence, the Lord God of my lord the kini^ say so too .'" v. 36. This is the language of his f lith in that promise of God, on which'Solo-mon's government was founded. If we say as God says in his word, we may hope that he will say as we sav by his providence. To this he adds a prayer for Solomon, {v. 37.) that God would be with hini as he had been with David, and make his throne greater. He knew David was none of those that fn\y their children's greatness, and therefore that

he would not be disquieted at this prayer, nor take it as an affront, but would heartily say ^men to it. The wisest and best man in the world desires his children may be wiser and better than he, for he himself desires to be wiser and better than he is; and wisdom and goodness are true greatness.

III. The immediate execution of these orders, T). 38 . . 40. No time was lost, but Solomon was brought in state to the place appointed, and there Zadok (who, though he was not as yet High Priest, was, we may suppose, the Suffragan, the Jews called him the Sagan, or second priest) anointed him by the direction of Nathan the prophet, and David the king, X'. 39. In the tabernacle, where the ark was now lodged, was kept, among other sacred things, the holy oil, for many religious services; thence Zadok took a horn of oil, which denotes both power and plenty, and therewith anointed Solomon. We do not find that Abiathar pretended to anoint Adonijah, he was made king by a feast, not by an unction; whom God calls he will qualify, which was signified by the anointing; usurpers had it not. Christ signifies ayiointed, and he is the King whom God hath set ufion his holy hill of Zion, according to the decree, Ps. 2. 6, 7. Christians also are made to our God (and by him) kings, and they have an unction from the Holy One, 1 John 2. 20.

The people, hereupon, express their great joy and satisfaction in the ele\ation of Solomon, surround him with their Hosannas, God save king Solomon, and attend him with their music and shouts of joy, V. 40. Hereby they declared their concurrence in the choice, and that he was not forced upon them, but cheerfully accepted by them. The power of a prince can be little satisfaction to himself, unless he knows it to be a satisfaction to his people. R\ ery Israelite indeed rejoices in the exaltation of the Son of David.

41. And Adonijah, and all the guests that ivere with him, heard it, as they had made an end of eating. And when Joab heard the sound of the trumpet, he said. Wherefore is this noise of the city being in an uproar ? 42. And while he yet spake, behold, Jonathan the son of Abiathar the priest came: and Adonijah said unto him, Come in; for thou art a valiant man, and bringest good tidings. 43. And Jonathan answered and said to Adonijah, Verily our lord king David hath made Solomon king. I 44. And the king hath sent with him Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cher-ethites, and the Pelethites, and they have caused him to ride upon the king's mule: 45. And Zadok the priest and Nathan the prophet have anointed him king in Gihon ; and they are come up from thence rejoicing, so that the city rang again. This is the noise that ye have heard. 46. And also Solomon sitteth on the throne of the kingdom. 47. And moreover, the king's servants came to bless our lord king David, saying, God make the name of Solomon better than thy name, and make his throne greater than thy throne. And the king bowed himself upon the bed. 48, And also thus said the king, Blessed be the

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Lord God of Israel, which hath given one to sit on my throne this day, mine eyes even seeing it. 49. And all the guests that were with Adonijah were afiaid, and rose up, and went every man his way. 50. And Adonijah feared because of Solomon, and aros(% and went, and caught hold on the horns of the altar. 51. And it was told Solomon, saying. Behold, Adonijah feareth king Solomon : for, lo, he hath caught hold on the horns of the altar, saymg, Let king Solomon swear unto me to-day, that he will not slay his servant with the sword; 52. And Solomon said, if he will show hiiuself a worthy man, there shall not a hair of him fall to the earth : but if wickedness shall be found in him, he shall die. 5 5. So king Solomon sent, and they brought him down from the altar, i^nd he came and bowed himself to king Solomon: and Solomon said unto him, Go to thine house.

We liave Viere,

I. Tlie tidings of Solomon's inauguration brought to Adonijah and his party in the midst of their jollity. They had made an end of eating, and, it should seem, it was a great while before they made an end, for all the affair of Solomon's anointing was ordered, done, and finished, while they were at dinner, glutting themselves. Thus they who serve not our Lord Christ, but oppose him, are commgnly sach as serxie their own belly, (Rom. 16. 18.) and make a god of it, Philip 3. 19. Their long feast intimates likewise that they were very secure, and confident of their interest, else they would not have lost so much time. The old world and Sodom were eating and drinking, secure and sensual, when their destruction came, Luke 17. 26, &c. When they had made an end of eating, and were prejjaring themselves to proclaim their king, and bring him in triumph into the city, they heard the sound of the trumfii't, (x>. 41.) and a dreadful sound if was in their tars. Job 15. 21. Joab was an old man, and was alarmed at it, apprehending the city to be in an uproar; but Adonijah is very confidei t that the messenger, being a worthy man, brings good tidings, zk 42. Usurpers flatter themselves with the hopes of success, and those are commonly least tinrrous, ■whose condition is most dangerous. But how can those who do evil deeds, expect to h ive good tidings.'* No, the worthiest man will bring them the worst news, as the priest's son did here to Adonijah, v. 43. •' I'irily, the best tidings I have to bring you, is, that Solomon is made king, so tliat your pretensions are all quashed."

He relates to them very particularlv, 1. With what great solemnity Solomon was made king, (v. 44, 45.) and th it he was now sitting on the throne of the kingdom, v. 46. Adonijah thought to have stepped into the throne before him, but Solomon was too quick for him. 2. With what general satisfaction Solomon was mide king, so that that which was done, was not likely to be undone agahi. (1.) The fieofile were pleased, witness their joyful acclamations, -V. 45. (2.) The courtiers v,'ere pleased; The king's servants attended him with an address of congratulation upon this occasion, v. 47. We have here the heads of their address; they blessed kin,£c David, applauded his prudent care for the public welfare, acknowledged their happiness under his government, and prayed heartily for his re-

covery. They also prayed for Solomon, that God would make his name better than his father's, which it might well be, when he had his father's founoa-tion to build upon; a child, on a giant's shoulders, is taller than the giant himself. (3.) The /(-w_§-himself is pleased; he bowed himself upon the bed, not only tu signify his acceptance of his servants' address, but to I'ffer up his own address to God; (t. 48.) " Blessed be the Lord God of Israel, who, as Israel's God, for Israel's good, has brought this matter to such a hap]^y issue, mine eyes even seeing if. " Note, it is a great satisfaction to good men, when they are going out of the world, to see the affairs of their families in a good posture, their children rising up in their stead to ser\e God and their generation, and especially to see peace upon Israel, and the establishment of it.

II. The effectu il crush which this gave to Ado-nijah's attempt; it spoiled their sport, dispersed their company, and obliged every man to sliift for his own safety. 7he trium/ihing of the wicked is short. They were building a castle in the air, which, having no foimcUnion, would soon fall, and ci-ush them; they were afraid of l)eing taken in the fart, while they were together hatching their treason, and therefore each one made the best of his way.

III. The terror Adonijah himself was in, and the course he took to secure liimself; he was now as much depressed as he had been elevated; (x*. 42, 50.) he had despised S'^lomon, as not worthy to be his guest, (t. 10.) but now he dreads him as his judge; \\c fared because of Solomon. Thus they who opp se C;]u-ist and his kingdom, will shortly be made to tremble before him, and call, in vain, to rocks and mountains to shelter them from his wrath. He took hold o?i the horns of the altar, which was always looked upon as a sanctuary, or place of refuge; (Exod. 21. 14.) intimating hereby, that he durst not stand a trial, but threw himself upon the mercy of his prince, in suing for which, he relied upon no other plea than the mercy of God, which was manifested in the institution and acceptance of the sacrifices that were offered on that altar, and the remission of sin thereupon. Perhaps Adouijali h;id formerly slighted the service of the altar, yet now he courts the protection of it. Many who, in the day of their security, neglect the great sahation, under the arrest of the terrors of the Lord, would gladly be beholden to Christ and his merit, and, when it is too late, will catch hold of the horns of that altar.

IV. His humble address to Solomon for mercy. By those who brought Solomon tidings where he was, he sent a request for his life; {xk 51.) L^t king Solo7non swear to me that he will not slay his seri'ant. He owns Solomon for his prince, and himself his servant; dares not justify himself, but makes su/i/ilication to his judge. It was a great change with him; he that, in the morning, was grasping at a crown, is, before night, begging for liis life. Then Adonijah reigns, now Adonijah trembles, and cannot think himself safe, unless SolcMiion promise, with an oath, not to put him to death.

V. The orders Solomon gave concerning him. He discharged him, upon his good behaviour, t'. 52, 53. He considers he is his brother; it was the first offence, perhaps: being so soon made sensible of his error, and then not persisting in his rebellion, he might prove, not only a peaceable, but a serviceable subject, and therefore, if he will conduct himself well for the future, what is past shall be pardoned: but, if he be found disaffected, turbulent, and asjiiring, this offence shall be remembered against him, he shall be called up upon his former conviction, (as our law speaks,) and execution shall

I. KINGS, II.

be awar 'ed against him. Thus the son of David receives those to mercy, that have been rebellious: if they will return to their allegiance, and be faithful to their Soveieign, their former crimes shall not be mentioned against them; but if still they continue in the interests of the world and the flesh, that will be their ruin. Adonijah is sent for, and told upon what terms he stands, which he signifies his grateful submission to, and then is bid to go to his house, and live retired there. Solomon not only gave him his life, but his estate, thus establishuig his throne by mercy.

CHAP. JJ.

In thla chapter, we have David setting-, and Solomon, at the same time, rising. I. The conclusion of David's reign with his life. 1. The charge he gives to Solomon upon his death-bed, in general, to serve God ; (v. 1 .. 4.) in particular, concerning Joab, BarzilUii, and Shimei, v. 5..9. 2. His death and burial, and the years of his reign, v. 10, 11. H. The beginning of Solomon's reign, V. 12. Though he was to be a prince of peace, he began his reign with some remarkable acts of justice, 1. Upon Adonijah, whom he put to death for his aspiring pretensions, v. 13.. 26. 2. Upon Abiathar, whom he deposed from the high priesthood for siding with Adonijah, V. 26, 27. 3. Upon Joab, whom he put to death for his late treason and former murders, v. 28.-35. 4. Upon Shimei, whom, for cursing David, he confined to Jerusalem, (v. 36. . 38.) and, three years after, for transgressing the rules, put to death, v. 39 .. 46.

l.l^TOW the days of David drew nigh 1.^ that he should die : and he charged Solomon his son, saying, 2. I go the way of all the earth: be thou strong therefore, and show thyself a man; 3. And keep the charge of the Lord thy God, to walk in his ways, to keep his statutes, and his commandments, and his judgments, and his testimonies, as it is written in the law of Mpses, that ihoii mayest prosper in all that thou doest, and whithersoever thou turnest thyself; 4. That the Lord may continue his word, which he spake concerning me, saying. If thy children take heed to their way, to walk before me in truth with all their heart and with all their soul, there shall not fail thee (said he) a man on the throne of Israel. 5. Moreover, thou know-est also what Joab the son of Zeruiah did to me, and what he did to the two captains of the hosts of Israel, unto Abner the son of Ner, and unto Amasa the son of .Tether, whom he slew, and shed the blood of war in peace, and put the blood of war upon his girdle that was about his loins, and in his shoes that were on his feet. 6. Do therefore according to thy wisdom, and let not his hoar head go down to the grave in peace. 7. But show kindness unto the sons of Bar-zillai the Gileadite, and let them be of those that eat at thy table: for so they came to me when I fled because of Absalom thy brother. 8. And, behold, tliou hast with thee Shimei the son of Gera, a Benja-mite of Bahunm, which cursed me with a grievous curse in the day when I went to Mahanaim: but he came down to meet me

at Jordan, and I sware to him by the Lord saying, I will not put thee to death with the sword. 9. Now therefore hold him not guiltless; for thou art a wise man, and knowest what thou oughtest to do unto him ; but his hoar head bring thou down to tlie grave with blood. 10. So David slept with his fathers, and was buried in the city of David. 11. And the days that David reigned over Israel 2cere forty years: seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem.

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

I. The charge and instructions which David, when he was dying, gaA e to Solomon, his son, and declared successor. He feels himself declining, and is not backward to own it, nor afraid to hear or

Seak of dying: I go the way of all the earth, v. 2. eb. I am nvalking in it. Kote, 1. Death is a way; not only a period of this life, but a passage to a better. 2. It is the way of all the earth, of all mankind who dwell on earth, and are themselves earth, and therefore must return to their earth. Even the sons and heiis of heaven must^o the way of all the earth, they must needs die; but they walk with pleasure in this way, through the valley of the shadow of death, Ps. 23. 4. Prophets, and even kings, must go this way to brighter light and honour than prophecy or sovereignty. David is going this way, and therefore gives Solomon directions wl.at to do.

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

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condition is, that he walk before God in all his in-stilutidns, in sincerity, with Zealand resolution; and in order hereunto, that he take heed to his way. In order to our constancy in religion, nothing is more necessary than caution and circumspection.

(2.) He gives him directions concerning some particular persons what to do with them, that he might make up his deficiencies, in justice to some, and kindness to others.

[].] Concerning Joab, v. 5. David was now conscious to liimself, that he had not done well to spare him, when he had made l\imself once and again obnoxious to the law, by the murder of Ab-ner first, and afterwards of Amasa, botli of them great men, captains of the hosts of Israel: he slew them treacherously, shed the blood of war in peace: and injuriously to David; Thou knowest what he did to me therein. The murder of a subject is a wrong to the prince, it is a loss to him, and is against the peace of our sovereign lord the king. These murders were particularly against David, reflecting upon his reputation, he being, at that time, in treaty with them, and hazarded his interest, which they were \ ery capable of serving. Magistrates are the avengers of the blood of those they have the charge of. It aggravated Joab's crime, that he was neither ashamed of the sin, nor afraid of the punishment, but daringly wore the girdle and shoes that were stained with innocent blood, in defiance of the justice both of God and the king. David refers him to Solomon's wisdom, {v. 6.) with an intimation that he left him to his justice. Say not, " He has a hoary head, it is a pity it should be cut off, for it will shortly fall of itself;" no, let it not go down to the grave in peace. Though he has been long reprieved, he shall be reckoned with at last; time does not wear out the guilt of any sin, particularly, not of murder.

[2. ] Concerning Barzillai's family, whom he orders him to be kind to for Barzillai's sake, who, we may suppose, by this time, was dead, v. 7. When David, upon his death-bed, was remembering the injuries that had been done, he could not forget the kindnesses that had been shown, but leaves it as a charge upon his son to retui-n them. Note, The kindnesses we have received from our friends, must not be buried, either in their graves or our's, but our children must return them to their's. Hence, perliaps, Solomon fetched that rule, (Prov. 27. 10.) l^hine own friend, and thy father's friend, forsake not. Paul prays for the house of Onesi-phorus, who had often refreshed him.

[3.] Concerning Shimei, v. 8, 9. First, His crime is remembered; He cursed me with a grievous curse; the more grievous, because he insulted him when he was in misery, and poured vinegar into his wounds. The Jews say, that one thing which made this a grievous curse, was, that beside all that is mentioned, ( 2 Sam. 16.) Shimei upbraided him with his descent from Ruth the Moabitess. Secondly, His pardon is not forgotten. Da\id owns he had sworn to him, that he would not himself put him to death; because he seasonably submitted, and cried Peccavi —/ have sinned, and he was not willing, especially at that juncture, to use the sword of public justice for the avenging of wrongs done to himself. But, Thirdly, His case, <^s it now stands, is left with Solomon, as one that knew what was fit to be done, and would do as he found occasion. David intimates to him, that his pardon was not designed to be perpetual, but only a reprieve for David's life; " Hold him not guiltless: do not think him any true friend to thee or thy government, or fit to be ti-usted; he has no less malice than he had then, though he has more wit to conceal it. He is still a debtor to the public justice, for what he- did then; and though I promised him

that I would not put him to death, I never promised that my successor should not. His turbulent spirit will soon gi\ e thee an occasion, which thou shouldest not fail to take, for bringing of his hoary head to the grave with blood. " 1 his proceeded not from personal revenge, but a prudent zeal for the honour of the government, and the covenant God had made with his family, the contempt of which ought not to go unpunished. Even a hoary head, if a guilty and forfeited head, ought not to be any man's protection from justice, The sinner, being a hundred years old, shall be accursed, Isa. 65. 20. II. David's death and burial, v. 10. He was buried in the city of David; not in the burying place of his father, as Saul w.is, but in his own city, which he was the founder of. There were set the thrones, and there the tombs, of the house of David. Now, David, after he had served his own generation, by the will of God, fell asleep, and was laid to his fathers, and saw corruption. Acts 13. 36. and see Acts 2. 39. His epitaph may be taken from 2 Sam. 23. 1. Here lies David the son of Jesse, the man who was raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel; adding his own words, (Ps. 16. 9.) My Jlesh also shall rest in hope. Josephus says, that beside the usual magnificence with which his son Solomon buried him, he put into his sepulchre a vast deal of money; and that 1300 years after, (so he reckons,) it was opened by Hircanus the High Priest, in the time of Antiochus, and 3000 talents taken out for the public ser\ ice. The years of his reign are here computed (v. 11.) to be forty years; the odd six months which he reigned above seven years in Hebron, are not reckoned, but the e\en sum only.

12. Then sat Solomon upon the throne of David his father; and his kingdom was established greatly. 13. And Adonijah the son of Haggith came to Bath-sheba the mother of Solomon. And she said, Comest thou peaceably? And he said, Peaceably. 14. He said moreover, I have somewhat to say unto thee. And she said. Say on. 15. And he said. Thou knowest that the kingdom was mine, and that all Israel set their faces on me, that I should reign: howbeit the kingdom is turned about, and is become my brother's; for it was his from the Lord. 16. And now I ask one petition of thee, deny me not. And she said unto him. Say on. 17. And he said, Speak, I pray thee, unto Solomon the king, (for he will not say thee nay,) that he give me Abishag the Shunammite to wife. 18. And Bath-sheba said, Well; I will speak for thee unto the king. 19. Bath-sheba therefore went unto king Solomon, to speak unto him for Adonijah. And the king rose up to meet her, and bowed himself unto her, and sat down on his throne, and caused a seat to be set for the king's mother; and she sat on his right hand. 20. Then she said, I desire one small petition of thee; I pray thee., say me not nay. And the king said unto her, Ask on, my mother; for I will not say thee nay 21. And she said, Let Abishag the Shu-

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nammite be given to Adonijah thy brother to wife. 22. And king Solomon answered and said unto his mother, And why dost thou ask Abishag the Shunammite for Adonijah? ask for him the kingdom also; for he is mine elder brother; even for him, and for Abiathar the priest, and for Joab the son of Zeruiah. 23. Then king Solomon sware by the Lord, saying, God do so to me, and more also, if Adonijah have not spoken this word against his own life. 24. Now therefore, as the Lord liveth, which hath established me, and set me on the throne of David my father, who hath made me a house, as he promised, Adonijah shall be put to death this day. 25. And king Solomon sent by the hand of Benaiah the son of Jehoiada; and he fell upon him that he died.

Here is,

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

II. His just and necessary removal of Adonijah his rival, in order to the establishment of his throne. Adonijah had made some bold pretensions to the crown, but was soon obliged to let them fall, and throw himself upon Solomon's mercy, who dismissed him upon his good behaviour, and liad he been easy, he might have been safe. But here we have him betraying himself into the hands of Solomon's justice, and falling by it; the righteous God lea\ ing him to himself, that he might be punished for his former treason, and that Solomon's throne might be established. Many thus ruin themselves, because they know not when they are well off, nor well done to; and sinners, by presuming on God's patience, treasure up wrath to themsehes. Now ol:)serve,

1. Adonijah's treasonable project, which was, to marry Abishag, David's concul)ine; not because he was in love with her, but because, by her, he hoped to renew his claim to the crown, whicli might stand him in stead, or because it was then looked upon as a branch of the government, to have the wives of the firedecessor, 1 Sam. 12. 8. Absalom thought his pretensions much supported by lying with his father's concubines. Ad' nij ih flatters himself, that if he may succeed him in his bed, especially with the l^est of his wives, he may by that means step up to succeed him in his throne. Restless and turbulent spirits reach liigh. It was but a small game to play at, as it should seem, yet he hopes to make it an ai-ter-game for the kingdom, and now to gain that by a wife, which he could not gain by force.

2. The meins he used to compass this. He durst not make suit to Abishag immediately, (he knew she was at Solomon's disposal, and he would justly resent it, if his consent were not first obtained, as even Ish-boshcth did, in a like case, 2 Sam. ■I. 7.) nor dui'st he api)ly himself immediately \o Solomon, knowing that he lay under his displeasure; l)ut he engaged Bath-sheba to be his friend in this matter, who would l)e forward to believe it a matter of love, and not apt to suspect it a matter of jjolicy. Bath-sheba was sur])rlsed to sec Adonijah in her apartment, and asked him if he did not come with a design to do her a mischief, because she had been instrumental to crush his late attempt. "No,"

says he, " I come fieaceably, (v. 13.) and to beg a favour;" (x*. 14.) that she would use the great interest she had in her son, to gain his consent that he might marry Abishag; {v. 16, 17.) and if he may but obtain this, he will thankfully accept it, (1.) As a compensation for his loss of the kingdom. He insinuates, (y. 15.) " Thou knoivest the kingdoinnvaa mine, as my father's eldest son, living at the time of his death, and all Israel set their faces on me." That was false, they were but a few that he had on his side; yet thus he would represent himself as an object of compassion, that had been depn\ ed of a crown, and therefore he might well be gratified in a wife: if he may not inherit his father's throne, yet let him have something valuable that was his father's, to keep for his sake, and let it be Abishag. (2.) As his reward for his acquiescence in that loss. He owns Solomon's right to the kingdom. '• It was his from the Lord, I was foolish in offering to contest it; and now that it is turned about to him, I am satisfied." Thus he pretends to be well pleased with Solomon's accession to the throne, when he is doing all he can to give him disturbance. His words •were smoother than butter, but war was in his heart.

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

4. Solomon's just and judicious rejection of the request. Though his mother herself was the advocate, and called it a small petition, and, perhaps, it was the first that she had troubled him with since he was king, yet he denied it, without violation of the general promise he had made her, v. 20. If Herod had not had a mind to cut off John Baptist's head, he would not have thought himself obliged to do it by a general promise, like this made to Herodias. The best friend we have in the world must not have such an interest in us as to bring us to do a wrong thing, either unjust or unwise. (1.) • Solomon convinces his mother of the unreasonableness of the request, and shows her the teiulencv < f it, which before she was not aware of. His reply

is somewhat sharp, Ask for him the kingdom also, V. 22. To ask that he may succeed the king in his bed, is, in effect, to ask that he may succeed him in his throne, for that is it he aims at. Probably, he had information, or cause for a strong suspicion, that Adonijnh was plotting with Joab and Abiathar to give him disturbance, which warranted him to

gut this construction upon Adonijah's request. (2.) [e convicts and condemns Adonijah for his pretensions, and both with an oath. He convicts him out of his own mouth, x". 23. His own tongue shall fall upon him; and a hea\ier load a man need not fall under. Bath-sheba may be imposed upon, but Solomon cannot; he plainly sees what he aims at, and concludes, "He has s/ioken this %vo7-(i againfit his own life; he is snared in the words of his own lips; now he shows what he would be at." He condemns him to die immediately; He shall be fiut to death this day, x'. 24. God had interposed himself with an oath, that he would establish David's throne, (Ps. 89. 35.) and therefore Solomon pledges the same assui-ance to secure that establishment, by cutting off the enemies of it. " As God liveth, that es-tablisheth the government, Adonijah shall die, that would unsettle it." Thus the ruin of the enemies of Christ's kingdom is as sure as the stability of his kingdom, and both as sure as the being and life of God, the Founder of it. The warrant is immediately signed for his execution, and no less a man than Benaiah, the son of Jehoiada, general of the army, is ordered to be the executioner, v. 25. It is strange that Adonijah may not be heard to speak for himself: but Solomon's wisdom did not see it needful to examine the matter any further; it was plain enough that Adonijah aimed at the ci'own, and Solomon cannot be safe while he lives. Ambitious turbulent spirits commonly prepare for themselves the instruments of death. Many a head has been lost by catching at a crown.

26. And unto Abiathar the priest said tlie king, Get thee to Anathoth, unto thine own fields; for thou art wortliy of death: but I will not at this time put thee to death, because thou barest the ark of the Lord God before David my father, and because thou hast been afflicted in all wherein my father was afflicted. 27. So Solomon thrust out Abiathar from being priest unto the Lord; that he might fulfil the word of the Lord, which he spake concerning the house of Eli in Shiloh. 28. Then tidings came to Joab: (for Joab had turned after Adonijah, though he turned not after Absalom:) and Joab fled unto the tabernacle of the Lord, and caught hold on the horns of the altar. 29. And it was told king Solomon that Joab was fled unto the tabernacle of the Lord ; and, behold, he is by the altar. Then Solomon sent Benaiah the son of Jehoiada, saying. Go fall upon him. 30. And Benaiah came to the tabernacle of the Lord, and said unto him. Thus saith the king. Come forth. And he said. Nay; but I will die here. And Benaiah brought the king word again, saying. Thus said Joab, and thus he answered me. 31. And the king said unto him, Do as he hath said, and fall upon him, and bury him ; tha^ thou

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mayest take away the innocent blood, which Joab shed, from me, and from the house of my father. 32. And the Lord shall return his blood upon his own head, who fell upon two men more righteous and better than he, and slew them with the sword, my father David not knowing thereof, to lott, Abner the son of Ner, captain of the host of Israel, and Amasa the son of Jether, captain of the host of Judah. 33. Their blood shall therefore return upon the head of Joab, and upon the head of his seed for ever: but upon David, and upon his seed, and upon his house, and upon his throne, shall there be peace for ever from the Lord. 34. So Benaiah the son of Jehoiada went up, and fell upon him, and slew him; and he was buried in his own house in the wilderness.

Abiathar and Joab were both aiding and abetting in Adonijah's rebellious attempt, and, it is probable, were at the bottom of this new motion made by Adonijah for Abishag, and, it should seem, Solomon knew it, v. 22. This was, in both, an intolerable affront, both to God and to the government; and the worse, because of their high station, and the great influence their examples might have upon many. They therefore come next to be reckoned with: they are both equally guilty of the treason, but, in the judgment passed upon them, a difference is made, and with good reason.

I. Abiathar, in consideration of his old services, is only degraded, v. 26, 27. 1. Solomon convicts him, and by his great wisdom finds him guilty; *' Thou art worthy of death, for joining with Adonijah, w]\en thou knewest on wliose head God intended to set the crown." 2. He calls to mind the respect he had formerly showed to David his father, and that he had both ministered to him in holy things, had home before him the ark of the Lord, and also had tenderly sympathized with him in his afflictions, and been afflicted in them all, particularly when he was in exile and distress, both by Saul's persecution, and Absalom's rebellion. Note, Those that show kindness to God's people, shall have it remembered to their advantage, one time or other. 3. For this leason, he spares Abiathar's life, but deposes him from his offices, and confines him to his country-seat at Anathoth, forbids him the court, the city, the tabernacle, the altar, and all intermeddling in public business, with an intimation likewise, that he was upon his good behaviour, and that though he did not put him to death, at this time, he might, another time, if he did not conduct himself well. But, for the present, he was only thitist out from being priest, as rendered unworthy of that high sta tion, by the opposition he had given to that which he knew to be the will of God. Saul, for a supposed crime, had barbarously slain Abiathar's father, and 85 priests, their families, and city; Solomon spares Abiathar himself, though guilty of a real ciime: thus was Saul's government ruined, !-,nd Solomon's established. As men are to God's ministers, thev will find him to them. 4. The depriving of Abiathar was the fulfilling of the threatening against the house of Eli, (1 Sam. 2. 30.) for he was the last High Priest of that family. It was now above 80 vears, since the ruin was threatened; but God's judgments, though not executed speedily, will be executed surely.

II. Joab, in consideration of his old sins, is put to death.

I. KINGS, II.

1. H's gu'lty conscience sent him to the horns of the altar. He heai-d that Adonijali was executed, iind Abiatliai- deposed, and therefore, fearing his turn would l^e next, he flies for refuge to the altar. Many that, in the day of their security, care not for the service '>f the altar, in the day of their distress, will be glad of the protection of it. Some think Joab designed thereby to devote himself for the future to a constant attendance upon the altar, hoping thereby to obtain his pardon: as some that have lived a dissolute life, all their days, have thought to atone for it, by retiring into a monastery when they are old, leaving the world when it has left them.

2. Solomon orders him to be put to death there for the murder of Abner and Amasa; for these are the crimes upon which he thought fit to ground the sentence, rather than upon his treasonable adherence to Adonijah. Joab was indeed worthy of death for turning after Adonijah, in contempt of Solomon, and his designation to the throne, though he had not turned after Absalom, v. 28. Former fidelity will not serve to excuse for any after treachery, beside that, Joab had merited well of the house of David, to which, and to his country, he had done a great deal of good service in his day, in consideration of which, it is probable, Solomon would have pardoned him his offence against him, (for clemency gives great reputation and establishment to an infant government,) and would have only dis])laced hini^ as he did Abiathar; but he must die for the murders he had formerlj^ been giiilty of, which his father had charged him to call him to an account for. The debt he owed to the innocent blood that was shed, by answering its cries with the blood of him that shed it, he could not pay himself, but left it to his son to pay it, who having power wherewithal, failed not to do it. On this he grounds the sentence, at';gravating the crime, {v. 32.) that hs fc/l u/ion tvjri men more righteous, and better, than he, that had done him no wrong, nor meant him any, ;ind, had they Tned, might probably have done Dcvid better service; if the blood shed, be not only innocent, but excellent, the life more valuable than common lives, the crime is the more heinous: that Du'id knew n )t of it, and yet the case was such, that he would be suspected as privy to it; so that Joab endangered his prince's reputation, in taking away the life of his ri\als, which was a further ag-grasation.

For these crimes, (1.) He must die, and die by the sword of public justice. By man must his blood he shed, and it lies upon his own head, {v. 32.) as their's does, whom he had murdered, v. 33. Woe to the head that lies under the guilt of blood! Vengeance for murder was long in coming upon Joab; but when it did come, it rem lincd the longer, being here entailed u/ion the head of his seed for exier, {y. 33.) who, instead of deriving honour, as otherwise they might have done, from his heroic actions, derived guilt, and shame, and a curse, from his vil-lanous actions. The seed of such evil doers shall never be renowned. (2.) He must die at the altar, rather than escape. Jo ib resolved not to stir from the altar, {v. 30.) hoping thereby either to secure himself, or else to render Solomon odious to the people, as a profmer of the holy j)lace, if he should put him to (leath there. Bcnaiah made a scruple of eitlier killing him there, or dragging him thence; bjt Solomon knew the law, that the altar of God should give no protection to wilful murderers; (Exod. 21. 14.) 77/07/ shall take hirn from mine altar, that lie matj die, may die a sacrifice. In case of such sins, as the blood of beasts would atone for, the altar was a refuge, but not in Joab's case; he therefore orders him to be executed there, if he would not be got thence, to show that he feared not the censure

of the people in doing his duty, but would rectify their mistake, and let them know that the adiminis-tration of justice is better than sacrifice, and that the holiness of any place should never countenance the wickedness of any person. They who, by a li\ ely faith, take hold on Christ ;md his righteousness, with a resolution, if they perish, to perish there, shall find in him a more powerful protection than Joab found at the horns of the altar. Benaiah slew him, (i;. 34.) with the solemnity, no doubt, of a public execution. The law being thus satisfied, he was buried in his own house in the wilderness, privately, like a criminal, not pompously, like a soldier; yet no indignity is done to his dead body; it is not for man to lay iniquity upon the bones, whatever God does.

Lastly, Solomon pleases himself with this act of justice, not as it gratified any personal revenge, but as it was the fulfilling of his father's orders, and a real kindness to himself and his own government. 1. Guilt was hereby removed, v. 31. By returning the innocent blood, that had been shed, upon the head of him that shed it, it was taken away from him, and from the house of his father; which implies, that the blood which is not required from the murderer, Tvill be required from the magistrate, at least, there is danger lest it should. They that would have their houses safe and built up, must put away iniquity far from them. 2. Peace was hereby secured {y. 33.) upon David; he does not mean his person, but, as he explains himself in the next words. Upon his seed, his house, and his throne, shall there be peace for ever from the Lord; thus he expresses his desire that it may be so, and his hope that it shall be so. Now that justice is done, and the cry of blood is satisfied, the government will prosper. Thus righteousness and peace kiss each other. Now that such a turbulent man as Joab, is removed, there shall be peace. Take away the wicked from before the king, and his throne shall be established in righteousness, Pro\. 25. 5. Solomon, in this blessing of peace upon his house and throne, piously looks upward to God as the Author of it, and forward to eternity as the perfection of it; "It sliall be peace from the Lord, and peace for ever, from the Lord." The Lord of peace himself give us that peace which is everlasting.

35. And the king put Benaiah the son of Jehoiada in his room over the host; and Zadok the priest did the king put in the room of Abiathar. 36. And the king sent and called for Shimei, and said unto him, Build thee a house in Jerusalem, and dwell there, and go not forth thence any whither. 37. For it shall be, that on the daj^ thou goest out, and passest over the brook Kidron, thou shalt know for certain that thou shalt surely die: thy blood shall be upon thine own head. 38. And Shimei said unto the king. The saying is good: as my lord the king hath said, so v\ ill thy servant do. And Shimei dwelt in Jerusalem many days. 39. And it came to pass, at the end of three years, that two of the servants of Shimei ran away unto Achish son of Maachah, king of Gath: and they told Shimei, saying. Behold, thy servants he in Gath. 40. And Shimei arose, and saddled his ass, and went to Gath, to Achish, to seek his servants: and Shimei went, and brought his servants from

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Gath. 41. And it was told Solomon that Shimei had gone from Jerusalem to Gath, and was come again. 42. And the king sent and called for Shimei, and said unto him, Did I not make thee to swear by the Lord, and protested unto thee, saying, Know for a certain, that on the day thou goest out, and walkest abroad any whither, that thou shalt surely die? and thou saidst unto me. The word that I have heard is good. 43. Why then hast thou not kept the oath of the Lord, and the commandment that I have charged thee with? 44. The king said, moreover, to Shimei, Thou knovvest all the wickedness which thine heart is privy to, that thou didst to David my father: therefore the Lord shall return thy wickedness upon thine own head: 45. And king Solomon shall he blessed, and the throne of David shall be established before the Lord for ever. 46. So the king commanded iienaiah thesonof Jehoiada; which went out, and fell upon him, that he died. And the kingdom was established in ihe hand of Solomon.

Here is,

I. The preferment of Benaiah and Zadok, two

f.atliful friends to Solomon and his go\ ernment, v. 35. Joa':) beiny; put to death, Benaiah was ads anced to be general of the forces in his room, and Abiathar being deposed, Zadok was m^ide High Priest in his room; and therein was fulfilled that word of God, when he threatened to cut off tl\e house of Eli, (1 S-im. 2. 35.) I will raise me up a faithful firiest, and ivill build him a sure house. Though sacred offices may be disgraced, they shall not be destroyed, bv the mil-admin;str itii n of tViose that are intrusted Avith them, nor shall God's work ever stand still for want of hands to carry it on. No wonder that a king, so immediately of Grd's making, was empowered to make whom bethought fit, High Priest; and he did it in eqviity, for the ancient right was in Zadok, he being of the family of Eleazar, whereas Eli and his 'aouse were of Ithamar.

II. The course that was taken with Shimei. He is sent for, by a messenger, from his house at Bahu-rim, expecting, perhaps, no better than Adonij ih's doom, being conscious of his enmity to the house of Da\ id; but Solomon knows how to make a difference of crimes and crimina's. Ucivid had promised Shimei his life for his time, Solomon is not bound by that promise, and vet will not go directly contrary to it.

1. He confined him to Jerusalem, and forbade him, upon any pretence whatsoever, to go out of the city, any further thai the brook Kidron, -r'. 36, 37. He would not suffer him to continue at his country-seat, lest he should m ke mis hief among his neighbours, but took him to Jei-usalem, where he kept him prisoner at 1 irge: this might make Shimei's confinement easy to himself, foi- Jerusalem was beautiful for situation, the jtij of the -vhole earth, the royal city, the holy citv; he had no reason to complain of being shut up in such a paradise; it would also make it the more safe for Solomon, for there he would have him under his eye, and be able to' watch his motions; and he plainly tells him that if he ever go out of the rules, he shall certainly die for it; this was

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a fair trial of his obedience, and such a test of his loyalty, as he had no reason to complain of; he has his life upon easy terms, he shall live, if he will but be content to live at Jerusalem.

2. Shimei submits to the confinement, and thankfully takes his life upon those terms; he enters into recognizance, {v. 38.) under the penalty of death, not to stir out of Jerusalem, and owns the saying is good. Even they that perish, cannot but own th« conditions of pardon and life unexceptionable, so that their blood, like Shimei's, must rest upon their own heads. Shimei promised with an oath, to keep within his bounds, v. 42. •

3. Shimei forfeits his recognizance, which was the thing Solomon expected, and God was righteous in suffering him to do it, that he might now suffer for his old sins. Two of his servants, (it seems, though he was a prisoner, he lived like himself, well attended,) ran from him to the land of the Philis tines, X). 39. Thither he pursued them, and thence brought them back to Jerusalem, v. 40. For the keeping of it private, he saddled his ass himself, probably went in the night, and came home, he thought, undiscovered. " Seeking his servants," (says Bishop Hall,) "he lost himself; these earthly things either are, or should be, our servants; how commonly do we see men run out of the bounds set by God's law, to hunt after them, till their souls incur a fearful judgment!"

4. Solomon takes the forfeiture. Information is given him, that Shimei had transgressed, v. 41. The king sends for him, and, (1.) Charges him with the/2rfse?zr crime, {y. 42, 43.) that he had put a great contempt upon the authority and wrath both of God and the king: that he had broken the oath of the Lord, and disobeyed the commandment of his prince; and by this, it appeared what manner of spirit he was of, that he would not be held by the bonds of gratitude or conscience: had he represented to Solomon the urgency of the occasion, and begged leave to go, perhaps Solomon might have given him leave; but to presume either upon his ignorance or his connivance, was to affront him in the highest degree. (2.) He condemns him for his jormer crime, cursing David, and throwing stones at him in the day of his affliction: the ivickedness ivhich thy heart is firivy to, v. 44. There was no need to examine witnesses for the proof of the fact, his own conscience was instead of a thousand witnesses; that wickedness which men's oi:)n hearts alone are privy to, is enough, if duly considered, to fill them with confusion, in expectation of its return upon '.heir own heads; for if the heart be privy to it, Grd is greater than the heart. Others knew of Shimei's curs'ng David, but Shimei himself knew of the wicked principles of hatred and malice against David, which he displayed in cursing him, and that his submission was but feigned and forced. (3.) He blessed himself and his government; (7'. 45.) Kirig Solomon shall be blessed, notwithstanding Shimei's impotent curses, which perhaps, in fury and despair, he now vented freely. Let the?}} curse, but bless Thou. And the throne of David shall be established, by taking away those that would undermine it. It is a comfort, in reference to the enmity of the church's enemies, that, how much s^^ever they rage, it is a \ ain thing they imagine, Christ's throne is established, and they cannot shake it. (4.) He gives orders for the execution of Shimei immediately, v. 46. All judgment is committed to the L^rd Jesus, and though he be King of peace, he will be found to be a King of righteousness; and this will shortly be his word of command concerning all his enemies, that will not have him to reign over them, Brills' them forth, and slay them before me; the reproaches of them that blasphemed him, will fall on themselves, to their eternal condemnation.

I. KINGS, III.

CHAP. III.

i'olomon's reign looked bloody in the foregoing chapter, but the necessary acts of justice must not be called cruelty; in this chapter, it appears with another face; we must not think the worse of God's mercy to his subjects, for his judgments on rebels. We have here, I. Solomon's marriage to Pharaoh's daughter, v. 1. II. A general view of his religion, v. 2 . . 4. ill. A particular account of his prayer to God for wisdom, and the answer to that prayer, v. 5.. 15. IV. A particular instance of his wisdom in deciding the controversy between the two har-)ts, V. 16 • • 28. And very great he looks here, both at ♦.he altar, and on the bench, and therefore on the bench, because at the'altar.

N D Solomon made affinity with Pha-± Jk_ raoli king of Egypt, and took Pharaoh's daughter, and brought her into the city of David, until he had made an end of building his own house, and the house of the Lord, and the wall of Jerusalem round about. 2. Only the people sacrificed in high places, because there was no house built unto the name of the Lord until those days. 3. And Solomon loved the Lord, walking in the statutes of David his father: only he sacrificed and burnt incense in high places. 4. And the king went to Gibeon to sacrifice there; for that was the great high place: a thousand burnt-ofterings did Solomon ofler upon that altar.

We are here told concerning Solomon, I. Something that was vmquestionably good, for which he is to be praised, and in which he is to be imitated. 1. He loved the Lord, v. 3. Particular notice was taken of God's love to him, 2 Sam. 12. 24. he had his name from it, Jedidiah, beloved of the Lord; and here we find he returned that love, as John, the beloved disciple, was most full of love. Solomon was a wise man, a rich man, a great man; yet the brightest encomium of him, is that which is the character of all tlie saints, even the poorest, He loved the Lord; he loved the worship, of the Lord, so the Chaldee; all that love God, love his worship, love to hear from him, and speak to him, and so to have communion with him. 2. He nvalketh in the statutes of David his father, that is, in the statutes that David gave him, ch. 2. 2, 3. 1 Chron. 28. 9, 10. (his dying father's charge was sacred, and as a law to liim;) or in God's statutes, which David his father walked in before him; he kept close to (iod's ordinances, carefully observed them, and diligently attended them: they that truly love God, will make conscience of walking in his statutes. 3. He was very free and generous in what he did for the honour of God; when he offered sacrifice, he offered like a king, in some proportion to his great wealth, a thousand burnt-offerings, v. 4. Where God sows plentifully, he expects to reap accordingly; and those that truly love God and his worship, will not grudge the expenses of their religion. We may be tempted to say, 7'o what purpose is this waste? Might not these cattle have been given to the poor? But we must never think that wasted, which is laid out in the service of (iod. It seems strange, how so manv beasts should be burnt upon one altar in one feast, though it continued seven days; but the fire on the ultar is supposed to be more quick and devourinar than conmion fire, for it represented that fierce J'.nd mighty wrath of God, which fell upon the s icrifi'-es, that the offe'-ers might escape; Our God is a consuming Jire. Bishop Patrick quotes it

as a tradition of the Jews, that the smoke of tlir sacrifices ascended directly in a straight jiillar, and was not scattered, otherwise it would have choked those that attended, when so many sacrifices were offered as were here.

II. Here is something, concerning which it may be doubted, whether it were good or no.

1. His marrying of Pharaoh's daughter, v. 1. We will suppose she was jjroselyted, else it had not been lawful; yet, if so, surely it was not ad\ isable; he that loved the Lord, should, for his sake, have fixed his love upon one of the Lord's people; unequal matches of the sons of God with the daughters of men, ha\ e often been of pernicious consequence; yet some think that he did this with the advice of his friends, that she was a sincere convert, (for the gods of the Egyptians were not reckoned among the strange gods, which his strange wi\ es drew him into the worship of, ch. 11. 5, 6.) and that the book of Canticles, and the 45th Psalm, were penned on this occasion, by which these nuptials were made typical of the mystical espousals of the church to Christ, especially the Gentile church.

2. His worshipping in the high places, and thereby tempting the people to do so too, v. 2, 3. Abraham built his altars on mountains, (Gen. 12. 8.— 22. 2.) and worshipped in a grove; (Gen. 21. 33.) thence the custom was derived, and was proper, till the divine law confined them to one place. Dent. 12. 5, 6. David kept to the ark, and did not care for the high places; but Solomon, though, in other things, he walked in the statutes of his father, in this, came short of him; he showed thereby a great zeal for sacrificing, but to obey had been better: this was an irregularity, though there was as yet no house built; there was a tent pitched, to the name of the Lord, and the ark ought to ha\ e been the centre of their unity; it was so by divine institution, from it the high places separated; yet while they worshipped God only, and, in other things, according to the rule, he graciously o\'erl(ioked their weakness, and accepted their services: it is owned that Solomon loved the Lord, though he burnt incense in high places; and let not man be more severe than God is.

5. In Gibeon the Lord appeared to Solomon in a dream by night: and God said, Ask what T shall give thee. 6. And Solomon said, Thou hast showed unto thy servant David my father great mercy, accordirig as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee ; and thou hast kept for him this great kindness, that thou hast given him a son to sit on his throne, as it is this day. 7. And now, O Lokd my God, thou hast made thy servant king iiislcad of David my father; and I am but a little child: I know not Iwio to go out or come in. 8. And thy servant is in the midst of thy people which thou hast chosen, a great people, that cannot be numbered nor counted for multitude. 9. Give therefore thy servant an understanding heart to judge thy peo[)l(% that I may discern between good and bad: for who is able to judge this thy so great a people ? 10. And the speech pleased the Lord, that Solomon had asked this thing. IL And God said unto him, Because thou hast asked this

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475

thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the lifeof thine enemies-, but has! asked for tliyself understanding to discern judgment; 12. Behold, I have done according to tliy word : lo, I have given thee a wise and understanding heart; so that there was none like thee before thee, ueitlier after thee shall any arise like unto thee. 13. And I have also given thee that which thou hast not asked, both riches and honour; so that there shall not be any among the kings like unto thee all thy days. 14. And if thou wilt walk in my ways, to keep my statutes and my commandments, as thy father David did walk, then 1 will lengthen thy days. 15. And Solomon awoke ; and, behokl, it was a dream. And he came to Jerusalem, and stood before the ark of the covenant of the Lord, and offered up burnt-offerings, and offered peace-offerings, and made a feast to all his servants.

We have here an account of a gracious visit which God made to Solomon, and the communion he had with Ciod in it, wlilch puts a greater honour upon Solomon than all the wealth and power cf his kingdom did.

I. The circumstances of this visit, t'. 5. 1. The place—it was in Gibeon, that was the great high place, and should have been the only one, because there the tabernacle and the brazen altar were, 2 Chron. 1. 3. There Solomon offered his great sacrifices, and there God owned him more than in any other of the high places; the nearer we come to the rule in our worship, the more reason we have to expect the tokens of God's presence; where God records his name, there he will meet us, and bless us. 2. The time—it was by night, the night after he had offered that generous sacrifice, v. 4. The moie we abound in God's work, the more comfort we may expect in him; if the day has been busy for him, the night will be easy m him. Silence and retirement befriend our communion with God: his kindest visits are often in the night, Ps. 17. 3. 3. The manner—it was in a dream when he was asleep, his senses locked up, that God's access to his mind might be the more free and immediate; in this way, God used to speak to the prophets, (Numb. 12. 6.) and to private persons, for their own benefit, Job 33. 15, 16. These divine dreams, no doubt, distinguished themselves from those in which there are divers vanities, Ercl. 5t'7.

II. The gracious offer God made him of the favour he should choose, whatever it were, v. 5. He saw the glory of God shine about him, and heard a voice, saying, ^sk what I shall give thee. Not that God was indebted to him for his sacrifices, but thus he would testify his acceptance of them, and signify to him what great mercy he had in store for him, if he were not wanting to himself Thus he would try his inclinations, and put an honour upon the prayer of faith. God, in like manner, condescends to us, and puts us in the ready way to be happy, by assuring us that we shall have what we will, for the asking, John 16. 23. 1 John 5. 15. What would we more ? Ask, and it shall be given you.

III. The pious request Solomon, hereupon, made to God. He readily laid hold on this offer; why do we neglect the like offer made to us, like Ahaz, who said, I willnot ask? Issl. 7. 12. Solomon pray-

ed in his sleep, God's grace assisting him; yet it was a lively prayer. What we are most in care about, and which makes the greatest impression upon us when we are awake, commonly affects us when we are asleep; and by our dreams, sometimes, we may know what our hearts are upon, and how our pulse beats. Plutarch makes virtuous dreams one evidence of increase in virtue. Yet this nmst be attributed to a higher source. Soh mon's mak:ng of such an intelligent choice as this, when he was asleep, and the poweis of reason were least active, showed that it came purely from the grace of God, which wrought in him these gracious desires. If his reins thus mstruct him in the night season, he must bless the Lord vjho gave him counsel, Ps. 16. 7. Now, in this prayer,

1. He acknowledges God's great goodness to h's father David, v. 6. He speaks honourably of his father's ])ieiy, that he had nvalk'-d before God in uprightness cf heart, drawing a vail o\ er his faults. It is to be hoped that those who praise their godly parents, will imitate them. But he speaks mrre honourably i f (iod's goodness to his father, the mercy he had showed to him while he lived, in giving him to be sincerely religious, and then recompensing his sincerity; and the great kindness he had kept for him, to be bestowed on his family when he was gone, in giving him a son to sit on his throne. Children should give God thanks for his mercies to their parents; for the sure mercies of David. God's favours are then doubly sweet, when we observe tliem transmitted to us through the hands of those tliat have gone before us. The way to get the entail perpetuated, is, to bless God that it has hitherto been preserved.

2. He owns his own insufficiency for the discharge rf that great trust to which he was called, 7'. 7, 8. And here is a double plea to enforce his petition for wisdom. (1.) That his place required it, as he was successor to David: " Thou hast made me king instead of David, who was a very wise, good man; Lord, give me wisdom, that I may keep up what he wrought, and carry on what he began;" and as he was ruler over Israel, "Lord, give me wisdom to rule well, for they are a numerous people, that will not be managed without much care. They are thy people, which thou hast chosen, and therefore to be ruled for thee; and the more wisely they are ruled, the more glory thou wilt have from them." (2.) That he wanted it; as one that had an humble sense of his own deficiency, he pleads. Lord, L am but a little child; so he calls himself, a child in understanding, though his father called him a wise man, ch. 2. 9. •' 7 know not how to go out, or come in, as I should, nor to do so much as the common daily business of the government, much less what to do in a critical juncture." Note, Those who are employed in public stations, ought to be very sensible of the weight and importance of their work, and their own insufficiency for it; and then they are qualified for receiving divine instruction. St. Paul's question ( Who is sufficient for these things?) is much like Solomon's here, IVho is able to judge this thy so great a peofile ? v. 9. Absalom, who was a fool, wished himself a judge; Solomon, who was a wise man, trembles at the undertaking, and suspects his own fitness for it. The more knowing and considerate men are, the better acquainted they are with their own weakness, and the more jealous of themselves.

3. He begs of God to give him wisdom; (v. 2.) Give therefore thy servant an understanding heart. He calls himself God's servant; pleased with that relation to God,(Ps. 116. 16.) and pleading it with him; " I am devoted to thee, and employed for thee; give me that which is requisite to the services in which I am employed." Thus his good father pray-

I. KINGS, III.

ed, and thus he pleaded; {Fs. 119. 125.) / am thy servant, give me undt^rstanding. An understanding heart IS God's gift, Prov. 2. 6. We must pray '^'or it, (James 1. 5.) and pray for it with application to our particular calling, and the various occasions we have for it; as Solomon, Give mean undeistand-ing, not to please my own curiosity with, or puzzle my neighbours, but (o Judge thy people. I'hat is the best knowledge, which will be serviceable to us in doing our duty; and such that knowledge is, which enables us to discern between good and bad, right and wrong, sin ;ind duty, truth arid falsehood, so as not to be imposed upon by false colours, in judging either of others' actions, or of our own.

4. The favourable answer God gave to his request. It was a pleasing prayer; {v. 10.) IVie speech pleased the Lord. God is well pleased with his own work in his people; the desires of his own kindling, che prayers of his Spirit's indicting. By this choice Solomon made it appciir that he desired to be good more than great, and to serve God's honour more than to advance his own. Those are accepted of God, who prefer spiritual blessings to temporal, and are more solic.tous to be found in the way of tlieir duty, than in the way to preferment. But that was not all; it was a firevaidng prayer, and prevailed for more than he asked. (1.) Gv.d gave him wisdom, V. 12. He fitted him for all that great work to which he had called him; gave him such a right understanding of the law which he was to judge by, and the cases he was to judge of, that he was unequalled, for a clear head, a solid judgment, and a piercing eye. Such an insight, and such a foresight, never was prince so blessed with. (2.) Hega\e him riclies and honour o\ er and above into the bargain, {%'. 13.) and it was promised that he should as much exceed his predecessors, his successoi-s, and all his neighbours, in these, as in wisdom. These also are God's gift, and are jn'; mised to all that.vcf/(-Jirst the kingdom of God, and the righteousness thereof, as far as is good for them, IVLitth. 6. 33. Let y ung people learn to pi-efer grace to gold, because godlmi'ss has th? promise of the life that now is, but the life that 7iow is, has not the promise of godliness. How completely blessed was Solomon, that had b^th wisdom and wealth! He that has wealth and power witliout wisdom and grace, is in danger of doing hurt with it; he that has wisdom and grace without wealth and power, is not capable of doing so much good with it, as he that has both. Wisdom is good, is so much the better with an inheritance, Eccl. 7. 11. But if we make sure of wisdom and grace, those will either bring outward prosperity with them, or sweeten the want of it. Qod promised Solomon riches and honour, absolutely, but long life, upon condition; {v. 14.) If ihon wilt walk in my ways, as David did, then will I lengthen thy day-:: he failed in the condition; and therefore, though he had riches and honour, he did not li\ e so long to enjoy them, as, in the course of nature, he might have done. Length of days is Wisdom's right-hand blessing, typical of eternal life; but it is in her left hand that riches and honour are, Prov. 3. 16. Let us see here, [1.] That the way to obtain spiritual blessings, is, to be importunate for them; to wrestle with God in prayer for them, as Solomon did for wisdom, asking that only, as the one thing needful. [2.] That the way to obtain temporal blessings, is, to be indifferent to them, and to refer oursehes to God concerning them. Solomon has wisdom given him, because he did ask it, and wealth, because he did not.

5. The grateful return Solomon made for the \ isit God was pleased to make him, v. 15. He awoke, we may suppose, in a transport of joy; awoke, and his sleep was .^Tr /t to him, as the prophet speaks; (Jer. 31. 26.) being satisfied of God's favour, he

was satisfied with it, and he began to think, vjhat he should render unto the Lord. He had made his prayer at the high place at Gibeon, and there God had graciously met him; but he comes to Jerusalem, to give thanks before the ark of the covenant, blaming himself, as it were, that he had not prayed there, the ark being the token of God's presence, and wondering that God had met him any where else, (iod's passing by our mistakes, should persuade us to amend them. There he, (1.) OiTered a great sacrifice to God. We must give God praise for his gifts in the promise, though not yet fuily performed. David usad to praise God's word, as well as his works, (Ps. 56. 10. and particularly, 2 Sam. 7. 18.) and Solomon trod in his steps. (2.) He made a great feast upon the sacrifice, that those about hird might rejoice with him in the grace of God.

16. Then came there two women, that icere harlots, unto the king, and stood before him. 17. And the one woman said, O my lord, I and this woman dwell in one house; and I was delivered of a child with her in the house. 18. And it came to pass, the third day after that I was delivered, that this woman was delivered also: and we were together ; there ivas no stranger with us in the house, save we two in the house. 19. And this woman's child died in the night; because she" overlaid it. 20. And she arose at midnight, and took my son from beside me, while thine handmaid slept, and laid it in her bosom, and laid her dead child in my bosom. 21. And when I arose in the morning to give my child suck, behold, it was dead ; but when I had considered it in the morning, behold, it was not my son which 1 did bear. 22. And the other woman said, Nay ; but the living is my son, and the dead is thy son. And this said, No; but the dead is thy son, and the living is my son. Thus they spake before the king. 23. Then said the king. The one saith, This is my son that liveth, and thy son is the dead: and the other saith. Nay; but thy son is the dead, and my son is the living. 24. And the king said, Bring me a sword. And they brought a sword before the king. 25. And the king said. Divide the living; child in two, and give half to the one, and half to the other. 26. Then spake the woman whose the living cliild ivas unto the king, (for her bowels yearned upon her son,) and she said, O my lord, give her the living child, and in no wise slay it. Bui the other said. Let it be neither mine nor thine, btit divide it. 27. Then the king answered and said, Give her the living child, and in no wise slay it: she is the mother thereof. 28. And all Israel heard of the judgment which the king had judged ; and they feared the king: for they saw that the wisdom of God was in him, to do judgment.

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477

An instance is here given of Solomon's wisdom, to show that the grant lately made him, had a real effect upon him: the proof is fetched, not from the mysteries of state, and the policies of the council-board, though there, no doubt, he excelled, but from fhe trial and determination of a cause between party and party, which piinces, though they devolve tKem upon their judges, must not think it below them to take cognizance of. Obser\ e,

I. The case opened, not by lawyers, but by the parties themselves, though they were women, which made it the easier to such a piercing eye as Solomon had, to discern between right and wrong by their own showing. These two women were harlots, kept a public-house, and their children, some think, were born of fornication, because here is no men-lion of their husbands. It is probable, the cause had been heard in the inferior courts, before it was brought before Solomon, and had been found special, the judges being unable to determine it, that Solomon's wisdom in deciding it, at last, might be the more taken notice of. These two women lived in a house together, were each of them delivered of a son, within three days of one another, f. 17, 18. They were so poor, that they had no servant or nurse to be with them; so slighted, because harlots, that they had no friend or relation to accompany them. One of them overlaid her child, and, in the night, exchanged it with tlie other, {v. 19, 20.) who was soon aware of the cheat put upon her, and appealed to public justice to be righted, v. 21. See, 1. What anxiety is caused by little children, how uncertain their lives are, and to how many dangers they are continually exposed. The age of infancy is the valley of the shadow of death; and the lamp of life, when first lighted, is easily blown out. It is a wonder of mercy, that so few perish in the perils of nursing. 2. How much better it was, in those times, with children born in fornication, than, commonly, it is now. Harlots then loved their children, nursed them, and were loath to part with them: whereas now, they are often sent to a distance, abandoned, or killed. But thus it is foretold, that in the last days fieriloiis times should C07ne, when people should be without natural affection, 2 Tim. 3. 3.

II. The difficulty of the case. The question was. Who was the mother of this living child, which was brought into court, to be finally adjudged either to the one, or to the other? Both mothers were vehement in their claims, and showed deep concern about it. Both were perem])tory in their asseverations; "It is mine," says one; "Nay, it is mine," says the other. Neither will own the dead child, though it would be cheaper to bury that, than to maintain the other; but it is the livingone they strive for. The li ang child is therefore the parents' joy, because it is their hope; and may not the dead children be so.^ See Jer. 31. 17. Now the difficulty of the case was, that there was no evidence on either side. The neigh-bours,though it is probable that some of them were present at the birth and circumcision of the children, yet had not taken so much notice of them, as to be able to distinguish them.* To put the parties to the rack, would have been barbarous; not she who had justice on her side, but she who was most hardy, would have had the judgment in her favour. Little stress is to be laid on extorted evidence. Judges and juries have need of wisdom, to find out truth, when it thus lies hid.

III. The determination of it. Solomon, ha\ing patiently heard what both sides had to say, sums up the evidence, v. 23. And now the whole court is

* The reader will observe an inadvertency here; it being ques-Mnnnble whether the dead child" lived to be circumcised, and it beine plainly stated that, at the birth of the children the two mothers were alone in the house.—En.

in expectation, what course Solomon's wisdom will take to find out the truth. One knows not what tt> say to it; another, perhaps, would determine it by lot; Solomon calls for a sword, and gives orders to divide the li\ ing child between the two contenders. Now, 1. This seemed a ridiculous decision of the case, and a brutal cutting of the knot which he could not untie. "Is this," think the sages of the law, "the wisdom of Solomon.'"' They could not ronjecture what he aimed at in it. The hearts of kings, such kings, are unsearchable, Prov. 25. 3. There was a law concerning the dividing of a living ox and a dead one, (Excd. 21. 35.) but that did not reach this case. But, 2. It prt ved an effectual discovery of the truth. Some think that Solomon did himself discern it, before he made this experiment, by the countenance of the wonv n, and iheir way of speaking: but bv this, he gave satisfaction to rdl the company, and silenced the pretender. To find out the true mother, he could not try which the child loved best, and must therefore try.which lo\ed the child best; both pretended to a motherly affection, but the sincerity of it will be tried, when the child is in danger. (1.) She that knew the child was not her own, but, in contending f>:r it, stood upon a

goint of honour, was well content to have it divided, he that had overlaid her own child, cared not what became of this, so that the true mother might not have it. Let it be neither mine nor thine, but divide it. By this it appeared that she knew her own title to be bad, and feared Solomon would find it so, though she little suspected she was betraying herself, but thought Solomon in good earnest. If she had been the true mother, she had forfeited her interest in the child, by agreeing so readily to this bloody decision. But, 2. She that knew the child was her own, rather than the child should be butchered, gives it up to her adversary. How feelingly does she cry out, O, my Lord! give her the living child, V. 26. " Let me see it her's, rather than not see it at all." By this tenderness toward the child, it appeared that she was not the careless mother that had overlaid the dead child, but was the true mother of the living one, that could not endure to see its death, having compassion on the son of her womb. "The case is plain," says Solomon, "what need of witnessesi" Give her the lixnng child; for you all see, by this undissembled compassion, she is the mother of it. " Let parents show their love to their children, by taking care of them, especially, by taking care of their souls, and, with a holy violence, snatching them as brands out of the burning. They are most likely to have the comfort of children, that do their duty to them. Satan pretends to the heart of man, but by this it appears that he is only a pretender, that he would be content to divide with God, whereas the rightful Sovereign of the heart will have all or none.

Lastly, We are told what a great reputation Solomon got among his people, by this and other instances of his wisdom, which would have a great influence upon the ease of his government; they feared the king, {y. 28.) highly reverenced hini, durst not, in any thing, oppose him, and were afraid of doing an unjust thing; for they knew, if ever it came before him, he would certainly discover it, for they saw the wisdom of Cod was in him, that is, that wisdom which God had promised to endue him with. This made his face tr shine, (Eccl. 8. 1.) thh strengthened him, (Eccl. Y. 19.) this was better to him than wea/ions of war, (Eccl. 9. 18.) for this, he was both feared and loved.

CHAP. IV.

An instance of the wisdom of God granted to Solomon, we had in the close of the foregoing chapter, In this, we have an account of his wealth and prosperity, which

I. KINGS, IV.

xvas the other branch of the promise there made him. We have hire, I. The magnificence of his court; his ministers of stale, (v. 1..6.) and the purveyors of his household, (V. 7. .19.) and their office, v. 'il, 28. H. .The provision fur his table, v. 22, 23. III. The extent of his dominion, V. 21, 24. IV. The numbers, ease, and peace, of his subjects, v. 20, 25. V. His stables, v. 26. VI. His great reputation for wisdom and learning, v. '29..34. Thus great was Solomon, but our Lord Jesus was greater than he, [Malth. 12. 42.) though he took upon him the form of a servant. For, Divinity in its lowest humiliations, infinitely transcends royalty in its highest elevations.

I. ^O king Solomon was king over all Is-k5 rael. 2. x^nd these loere the princes which he had; Azariah the son of Zadok the priest; 3. Elihoreph and Ahiah, the sons of Sliisha, scribe's; Jehoshaphat the son of Ahilud, the recorder. 4. And Benaiah the son of Jehoiada was over the host; and Zadok and Abiathar ivere the priests; 5. And Azariah the son of Nathan was over the officers; and Zabud the son of Nathan was principal officer, and the king's friend ; 6. And Ahishar was over the household ; and Adoniram the son of Abda was over the tribute. 7. And Solomon had twelve officers over all Israel, which provided victuals for the king and his household : each man his month in a year made pro^ ision. 8. And these are their names : The son of Hur, in mount Ephraim. 9. The son of Dekar, in Makaz, and in Shaal-bim, and Beth-shemesh, and Elon-beth-hanan. 10. The son of Hesed, in Aruboth ; to him pertained Sochoh, and all the land of Hepher. 11. The son of Abinadab, in all the region of Dor; which had Taphath the daughter of Solomon to wife. 12. Baa-na, the son of Ahilud; to him pertained Taanach and Megiddo, and all Beth-shean, which is by Zartanah beneath Jezreel, from Beth-shean to Abel-meholah, even unto the ohice that is beyond Jokneam. 13. The son of Geber, in Ramoth-gilead; to him pertained the towns of Jair the son of Ma-nasseh, w'hich are in Gilead: to him also pTtaineA the region of Argob, which is in Bashan, threescore great cities, with walls and brazen bars. 14. Ahinadab the son of Tddo had Mahanaim. 15. Ahimaaz was in Naphtali; he also took Basmath the daughter of Solomon to wife. 16. Baanah the son of Hushai was in Asher and in Aloth. 17. Jehoshaphat the son of Paruah in Issa-char. 18. Shimei the son of Elah in Benjamin. 19. Geber the son of Uri urns in the country of Gilead, in the country of Sihon king of the Amorites, and of Og king of Bashan ; and he was the only officer which icas in the land.

Here is,

I. Snlomon upon his throne: {v. 1.) So king' Solomon was king; that is, he was confirmed and estab-

lished king over all Israel, and not, as his succ.es sors, only over two tribes. He was a king, he did the work and duty of a king, w:th the wisdcm God hdd given him. Those preserve the name and honour of their place, th t mind the business of it, and make conscience of it.

II. The great officers of his court; in the choice of which, no doubt, his wisdom much appeared. It is observable, 1. That several of them are the same that were in his father's time. Zadok and Abiathar were then priests, (2 Sam. 20. 25.) so they were now; only then, Abiathar had the precedency, now, Zadok; Jehoshaphat was then recorder, or keeper of the great seal, so he was now. Benaiah, in his father's time, was a principal man in military affairs, and so he was now. Shisha was his father's scribe, and his sons were his, v. 3. Solomon, tluaigh a wise man, would not affect to seem wiser than his father in this matter. When sons come to inherit their father's wealth, honour, and power, it is ;i piece of respect to their memory, cseteris paribus — where it can property be done, to employ those whom they employed, and trust those whom they trusted. Many pride themselves in being the reverse of their good parents. 2. The rest were priests' sons. His prime minister of state, was, .dzariah the son of Zadok the priest. Two otliers of the first rank were the sons of Nathan the prophet, XK 5. In preferring them, he testified the grtiteful respect he had for their good father, whom he loved in the name of a prophet.

III. The purveyors for his household, whose business it was to send in provisions from several parts of the country, for the king's tables and cellars, (t\ 7.) and for his stables, -v. 27, 28. That thus, 1. His house might always be well furnished, at the best hand. Let great men learn hence good house-keeping, and yet good husbandry in their house-keeping; to be generous in spending according to their ability, but prudent in providing. It is the character of the virtuous woman, that she bringeth her food from afar, (Prov. 31. 14.) not far-fetched and dear-bought, but the contrary, every thing bought where it is cheapest. 2. That thus he himself, and those who immediately attended him, might be eased of a great deal of c ire, and the more closely apply themselves to the business of the state, not troubled about much serving; provisions for that being got ready to their hand. 3. That thus all the parts of the kingdom might be equally benefited, by the taking off of the commodities that were the productions of their country, and the circulating of the coin. Industry would hereby be encouraged, and consequently wealth increased, even in those tribes that lay most remote from the court. The pro\'idence of God extends itself to all places of his dominions; (Ps. 103. 22.) so should the prudence and care of princes. 4. The dividing of this trust into so many hands, was prudent, that no one man might be continually burthened with the care of it, nor grow exorbitantly rich with the profit of it; but that Solomon might have those, in every district, who, having a dependence upon the ccMrt, would be serviceable to him and his interest, as there was occasion.

These commissioners of the victualling-office, not for the army or navy, (Solomon was engaged in no war,) but for the household, are here named; several of them only by their surnames, as great men commonly call their servants; Ben-hur, Ben-dekar, Isfc: though several of them have also their proper names prefixed. Two of them married Solomon's daughters, Ben-Abinadab, (t'. 11.) and Ahimaaz; (t. 15.) and no disparagement to them, to marry men of business. Better match with the officers of their father's court that were Israelites, than with the sons of princes that were strangers to the cove-

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479

.tant of firomise. The son of Geber was in Ramoth-gilead, {v. 13.) and Geber himself was in the country of Sihon and Og, which included that and Mahanaim, i'. 19. He is tlierefore said to be the only officer in that land, because the other two, mentioned v. 13, 14. depended on him, and were subordinate to him.

20. Judah and Israel were many, as the sand which is by the sea in muhitude, eating and drinking, and making merry. 21. And Solomon reigned over all kingdoms from the river nnto the land of the Philistines, and unto the border of Eg\'pt: they brought presents, and served Solomon all the days of his life. 22. And Solomon's provision for one day was thirty measures of fine flour, and threescore measures of meal, 23. Ten fat oxen, and tvv'enty oxen out of the pastures, and a hundred sheep, besides harts, and roe-bucks, and fallow deer, and fatted fowl. 24. For he had dominion over all the region on this side the river, from Tiphsah even to Azzah, over all the kings on this side the river: and he had peace on all sides round about him. 25. And Judah and Israel dwelt safely, every man under his vine and under his fig-tree, from Dan even to Beer-sheba, all the days of Solomon, 26. And Solomon had forty thousand stalls of horses for his chariots, and twelve thousand horsemen. 27. And those officers provided victual for king Solomon, and for all that came unto king Solomon's table, every man in his month: they lacked nothing. 28. Barley also and straw for the horses and dromedaries brought they unto the place where tlie officers were, every man according to his charge.

Such a kingdom, and such a court, sure never any prince had, as Solomon's is here described to be.

I. Such a kingdom. Never did the crown of Israel shine sn bright, as it did when Solomon wore it; never in his father's days, never in the days of any of his successors; nor was that kingdom ever so glorious a type of the kingdom of the Messiah, as it was then. The account here given of it, is such as fully answers the prophecies which we have concerning it, Ps. 72. which is a psalm for Solomon, but with reference to Christ.

The territories of this kingdom were large, and its tributHries many: so it was foretold, that he should have dominion from sea to sea, Ps. 72. 8. . 11. Solomon reigned not onlv over all Israel, who were his subjects by choice, but over all the neighbouring kingdoms, who were his subjects by constraint. All the princes from the river Euphrates north-east, to the border of Egvpt south-west, not onlv added to his honour, by doing him homage, and holding their crowns from him, but added to his wealth, by serving him, and bringing him presents, V. 21. David, by his successful wars, compelled them to this subjection, and Solomon, by his admirable wisdom, made it easy and reasonable; f< v it is fit that the fool should be senmnt to the wise in heart. If they gave him presents, he gave them instructions, and stiU taught the people knowledge;

not only his own people, but those of other nations; and wisdom is better than gold. He had peace on all sides, v. 24. None of all the nations that were subject to him, offered to shake off his yoke, or give him any disturbance; but, rather, thought themselves happy in their dependence upon him. Herein, his kingdom typified the Messiah's; for to him it is promised that he shall have the heathen for his inheritance, and \\iA\. princes shall worship him, Isa. 49. 6, 7.-53. 12.

2. The subjects of this kingdom, and its inhabitants, were many and cheerful. (1.) They were numerous, ; nd the country exceedingly populous; {v. 20.) Judah and Israel were many, and that good land sufficient to maintain theni all. 7%ey were as the sand of the sea in multitude. Now was fulfilled the promise made to Abraham, concerning the increase of his seed; (Gen. 22. 17.) as well as that concerning the extent of their dominion, Gen. 15. 18. This was their strength and beauty, the honour of their prince, the terror of their enemies, and an advancement of the wealth of the nation. If they grew so numerous that the place was any where too strait for them, they might remo^ e with advantage into the countries that were subject to them. God's spiritual Israel are many, at least, they will be so, when they come all together. Rev. 7. 9. (2.) They were easy; they dwelt safely, or, with confidence and assurance; (t'. 25.) not jealous of their king, or of his officers; not disaffected either to him, or to one another, nor under any apprehension of danger from enemies foreign or domestic. They were happy, and knew it; safe, and willing to think themselves so. They dwelt every man under/n's vine and Jig-tree. Solomon invaded no man's propertv, took not to himself their vineyards and oli\ eyards, as sometimes was the manner of the king, (1 Sam. 8. 19.) but what they had, they could call their own: he pi'otected everv man in the possession and enjoyment of his property. They that had vines and fig-trees, ate the fruit of them themselves; and so great was the peace of the country, that they might, if they pleased, dwell as safely under the shadow of them, as within the walls of a city. Or, because it was usual to have vines by the sides of their houses, (Ps. 128. 3.) they are said to dwell under their vines. (3.) They were cheerful m the use of their plenty, eating and drinking, and making merry, v. 20. Solomon did not only keep a good table himself, but enabled all his subjects, according to their rank, to do so too, and taught them that God gave them their ^Inmdance, that they might use it soberly and pleasantly, not that they might hoard it up. There is yiothing better than for a man to eat ^Af labour of his hands, (Eccl. 2. 24.) and that, with a merrii heart, Ecch 9. 7. His father, in the Psalms, had led his people into the comforts of communion with God, and now he led them into the comfortable use of the good things of this life. This pleasant posture of Israel's affairs, extended, in place, from Dan to Beer-sheba; no part of the country was exposed, or, upon any account, uneasy; and it continued a long time, all the days of Solomon, without any material interruption. Go where you woidd, you might see all the mirks of plenty, peace and satisfaction. The spiritual peace, and jov, and holy security, of all thu faithful subjects of the Lord Jesus, were typified by this. The kingdom of God is ?iot, as Soloni'Mi's was, meat and drink, but, what is infinitely better, righteousness, and peace, and Joy in the Holy Ghost.

II. Such a court Solomon kept, as can scarcely hf paralleled. We may guess at the vast number of his attendants, and the great resort that Avas to him, b\" the provision that was made daily for his tabic. Of bread so many measures of flour and meal, as, it is computed, would richly serve 3000 men; Caret-

I. KINGS, IV.

lus computes above 48000 men; and the provision of flesh {v. 23.) is rather more, in proportion. What vast quantities were here of beef, mutton, and venison, and the choicest of all fatted things, as sume read that which we translate fatted fowl! Ahasuerus, once in his reign, made a great feast, to show the riches of his kingdom, Esth. 1. 3, 4. But it was much more the honour of Solomon, that he kept a constant table, and a \ ery noble one; wX of dainties, or deceitful meats, (he himself witnessed against them, Prov. 23. 3.) but substantial food, for the entertainment of tliose who came to hear his wisd'^m. Thus Christ fed those whom he taught, fiv* thous .nd at a time, more than ever Solomon's table would entertain at once: all believers have in him a continual feast. Herein, he far outdoes Solomon, that he feeds all his subjects, not with the bread that perishes, but nvith that which endures to eteriial life.

It added much, both to the strength and glory of Solomon's kingdom, that he had such abundance of horses, 40,000 for chariots, and 12,000 for his troops. A thousand horse, perhaps, in every tribe,^ for the preserving of the public peace, i'. 26. God had commanded that their king should not multiply horses, (Deut. 17. 16.) nor, according to the account here given, considering the extent and wealth of Solomon's kingdom, did he multiply hcses in proportion to his neighbours; for we find even the Philistines bringing into the field 30,000 chariots, (1 Sam. 13. 6.) and the Syrians, at least, 40,000 horse, 2 S m. 10. 18. The same officers that provided for his house, provided also for his table, t. 27, 28. Every one knew his place, and work, and time; and so this great court was kept without confusion. Solomon, that had vast incomes, li\ ed at a vast expense; and perhaps wrote that, with application to himself, (Eccl. 5. 11.) When goods increase, they are increased that eat them; and what good is there to the owners thereof, saving the beholding of them with their eyes, unless withal they have the satisfaction of doing good with them?

29. And God gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the sea-shore. 30. And Solomon's wisdom excelled the wisdom of all the children of the east country, and all the wisdom of Egypt. 31. For he was wiser than, all men; than Ethan the Ezrahite, and He-man, and Chalcol, and Darda, the sons of Mahol: and his fame was in all nations round about. S'S. And he spake tliree thousand proverbs: and his songs were a thousand and five. 33. And he spake of trees, from the cedar-tree that is in Lebanon even unto the hyssop that springeth out of the wall: he spake also of beasts, and of fowl, and of creeping things, and of fishes. 34. And there came of all people to hear the wisdom of Solomon, from all kings of the earth, which had heard of his wisdom.

Solomon's wisdom was more his glory than his wealth; a general account of that we liave here.

I. The fountain of his wisdom. God q^ave it him, ■v._ 29. He owns it himself, (Prov. 2. 6.) The Lord giveth wisdom. He gives the powers of reason, (Job 38. 36.) preserves and improves them. The ordinary advances of them are owing to his providence, and sanctification of them, to his grace; and

this extraordinary pitch at which they arrived in Solomon, to a special grant of his favour to him, in answer to his prayer.

II. The fulness of it. He had wisdom and understanding, exceedi7ig much; great knowledge of distant countries, and the histories cf former times; a quickness of thought, strength of memoiy, and clearness of judgment, such as never any man had. It is called largeness of heart, for the heart is often put for the intellectual powers. He hud a vast compass of knowledge, could take things entire, and had an admirable faculty of laying things together. Some, by his largeness of heart, understand his courage and boldness, and that great assurance with which he delivered his dictates and determinations. Or, it may be meant of his disposition to do good with it. He was very free and communicative of his knowledge; had the gift of utterance, as well as wisdom; was as free of his learning as he was of his meat; and grudged neither to any that were about him. Note, It is very desirable that those who have large gifts of any kind, should have large hearts to use them for the good of others; and this is from the hand of God, Eccl. 3. 24. He shall enlarge the heart, Ps. 119. 32.

The greatness of Solomon's wisdom is illustrated by comparison. Chaldea and Egypt were nations famous for learning; thence the Greeks borrowed their's; but the greatest scholars of these nations, came short of Solomon, v. 30. If nature excels art, much more does grace. The knowledge which God gives by special favour, goes beyond that which man gets by his own labour. Some wise men there were in Solomon's time, who were in great repute; particularly, Heman, and others who were Levites, and employed bv David in the temple music, 1 Chron. 15. 19. Heman was his seer in the word of God, 1 Chrr n. 25. 5. Chalcol and Darda were own brothers, and they also were noted for learning and wisdom, but Solomon excelled them, all; {v. 30.) he out-did them, and cc nfounded them; his counsel was much more valuable.

III. The fame of it. It was talked of m all nations round about. His great wealth and glory made his wisdom much more illustrious, and gave him those opportunities of showing it, which they cannot have, that live in po' erty and obscurity. The jewel of wisdom may receive great advantage by the setting of it.

IV. The fruits of it; by these the tree .s known: he did not bury his talent, but showed his wisdom.

1. In his compositions. Those in divinity, written by divine inspiration, are not mentioned here, for they are extant, and will remain to the world's end, monuments of his wisdom; and are, as other parts of scripture, of use to make us wise unto salvation. But beside those, it appears by Avhat he spake, or dictated to be written from him, (1.) That he was a moralist, and a man of great prudence, for he spake three thousand proverbs, wise sayings, apophthegms, of admirible use for the conduct of human life. The world is much governed by pro verbs, and was never better furnished with useful ones, than by Solomon. Whether those proverbs of Solomon that we have, were any part of the 3000, is uncertain. {2.) That he was a poet, and a man of gi-eat wit. His songs were a thousand and five, of which only one is extant, because that only was divinely inspired, which is therefore called his Song of songs. His wise instinictions wei'e communicated by firoverbs, that they might be familiar to them he designed to teach, and ready on all occasions; by songs, that they might be pleasant, and move the affections. (3.) That he was a natui-al philosopher, and a man of great learning, and insight into the mysteries of nature: from his o-vvn and others' observation? ard experience, he ■^^•rotc

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481

Oi.th of plants and animals, (y. 33.) descriptions of their natures and qualities, and (some think) of the medicinal use of them.

2. In his con\ ersation. There came persons from all parts, who were more inquisitive after knowledge than their neighbours, to hear the wisdom of Solomon, v. 34. ICings that h^d heai-d of it, sent their ambassadors to hear it, and to bring them instructions from it. Solomon's court was the staple of learning, and the rendezvous of philosn; :icrs, that is, the lo\ ers of wisdom, who all came to .ight their candle at his lamp, and to borrow from him. Let those who magnify the mndern learning above that of the .mcients, produce such a treasure of knowledge, any where in these latter ages, as that was, which Solomon was master of; yet this puts an honour upon human learning, that Solomon was praised for it, and recommends it to the great men of the eartli, as well worthy their diligent search. But, lastly, Solomon was, herein, a type of Christ, in whom are hid all (he treasures of wisdom and knowledge; and hid for use, for he is made of God to us, wisdom.

CHAP. V.

The great work which Solomon was raised up to do, was, the building of the temple ; his wealth and wisdom were Efiven him, to qualify him for that. In this, especially, he was to be a type of Christ, for He shall build the temple of the Lord, Zeeh. 6. 12. In this chapter, we have an account of the preparations he made for that and his other buildings. Gold and silver his good father had prepared in abundance, but timber and stone he must

fet ready; and about these we have him treating with liram king of Tyre. I. Hiram congratulated him on his accession to the throne, v. 1. II. Solomon signified to him his design to build the temple, and desired him to furnish him with workmen, v. 2. .6. III. Hiram agrees to do it, v. 7 . . 9. IV. Solomon's work is, accordingly, well done, and Hiram's workmen well paid, v. 10.. 13.

1 4 ND Hiram king of Tyre sent his ser-i\. vants unto Solomon; (for he had heard that they had anointed him king in the room of his father;) for Hiram was ever a lover of David. 2. And Solomon sent to Hiram, saying, 3. Thou knowest how that David my father could not build a house unto the name of the Lord his God, for the wars which were about him on every side, until the Lord put them under the soles of his feet. 4. But now the Lord my God hath given me rest on every side, so that there is neither adversary nor evil occurrent. 5. And, behold, I purpose to build a house unto the name of the Lord my God, as the Lord spake unto David my father, saying, Thy son whom I will set upon thy throne in thy room, he shall build a house unto my name. G. Now therefore command thou that they hew me cedar-trees out of Lebanon ; and my servants shall be with thy servants : and unto thee will I give hire for thy servants, according to all that thou shalt appoint: for thou knowest that there is not among us any that can skill to hew timber like unto the Sidonians. 7. And it came to pass, when Hiram heard the words of Solomon, that he rejoiced greatly, and said, Blessed be the Lord this day, which hath Vol. II.—3 P

given unto David a wise son over this great people. H. And Hiram sent to Solomon, saying, 1 have considered the things which thou sen test to me for: and I will do all thy desire concerning timber of cedar, and concerning timber of fir. 9. My servants shall bring them down from Lebanon unto the sea; and I will convey them by sea in floats unto the place that thou shalt appoint me, and will cause them to be discharged there, and thou shalt receive them : and thou shall accomplish my desire in giving food for m} household.

We have here an account of the amicable correspondence between Solomon and Hiram. Tyre wat a famous trading city, that lay close upon the sea, in the border of Israel; its inhabitants, (as should seem,) none of the devoted nations, nor ever at enmity with Israel; and therefore David never offered to destroy them, but lived in friendship with them. It is said here of Hiram their king, that he was ever a lover of David; and we have reason to think he was a worshipper of the true God, and had him self renounced, though he could not ref rm the idol atry of his city. David's character will win the affections of those that are without. Here is,

I. Hiram's embassy of compliment to Solomon, V. 1. He sent, as is usual among princes, to con dole with him on the death of David, and to renew his alliances with him upon his succession to the government. It is good keeping up friendship and communion with the families in which religion is uppermost.

II. Solomon's embassy of business to Hiram, sent, it is likely, by messengers of his own. In wealth, honour and power, Hiram was very much inferior to Solomon, yet Solomon has occasion to be beholden to him, and begs his favour. Let us never look with disdain on those below us, because we know-not how soon we may need them. Solomon, in his letter to Hiram, acquaints him,

1. With his design to build a temple to the honour of God. Some think that temples among the heathen took their first rise and copy from the tabernacle which Moses erected in the wilderness, and that there were none before that; however, there were many houses built in honour cf the false gods, before this was built in honour of the God of Israel, so little is external splendour a mark of the true church. Solomon tells Hiram, (who was himself no stranger to the affair,) (1.) 1 hat David's wars were an obstruction to him, that he could not build this temple, though he designed it, v. 3. They took up much of his time, and thoughts, and cares; were a constant expense to him, and a constant employment of his subjects; so that he coidd not do it so well as it must be done, and therefore, it not being essential to religion, he must leave it to be done by his successor. See what need we have to pray, that God will give fieace in our time, because, in time of war, the building of the gospel-temple commonly goes slowly on. (2.) That peace gavt him an opportunity to build it, and therefore he resolved to set about it immediately. God has girven merest both at home and abroad, and there is no adversary; (t;. 4.) no Satan, so the word is; no instrument of Satan to oppose it, or to divert us frrm it. Satan does all he can, to hinder temple-work, (1 Thess. 2. 18. Zech. 3. l.)but when he is bound, (Rev. 20. 2.) we should be busy. When there is no ei-'il occurrent, then let us be ^'igcrous and zealrus in that which is good, and get it forward. When the churches have rest, let them be edified, Acts 9. 31.

1. kli\GS, V.

D.i)S of peace and prosperity present us with a fair gale, which we must account for, if we improve not. As God's providerice excited Solomon to think of building the temple, by giving him wealth and leisure, so his promise encoui-aged him. God had told David, that his son should build him a house; [y. 5. ) he will take it as a pleasure to be thus employed, and will not lose the honour designed him by that promise. It may stir us up much to good undertakings, to be assured of good success in them. Let God's promise quicken our endeavours.

2. With his desire that Hiram would assist him herein. Lebanon was the place whence timber must be had, a noble forest in the north of Canaan, particularly expressed in the grant of that land to Israel, all Lebanon, Josh. 13. 5. So that Solomon was proprietor of all its productions; the cedars of Lebanon are spoken of as, in a special manner, tlie hlanting of the Lord, (Ps. 104. 16.) being designed for Israel's use, and particularly for temple-service. But Solomon owns that though the trees were his, the Israelites could not skill to heiv timber like the Sidonians, who were Hiram's subjects. Canaan was a land of wheat and barley, (Deut. 8 8.) which employed Israel in the affairs of husbandry, so that they were not at all versed in manufactures: in them, the Sidonians excelled. Israel, in the things of God, are a wise and understanding fieofile; and yet, in curious arts, inferior to their neighbours: true piety is a much more vaUiable gift of hea\ en than the highest degree of ingenuity. Better be an Israelite skilful in the law, than a Sidonian skilful to hew timber. But, the case being thus, Solomon courts Hiram to send him workmen, and i)romises, {y. 6.) both to assist them, My sei-variis shall be with thy seri'ants, to work under them; and to pay them, Unto thee will I give hire for thy serxuints; for the labourer, even in church-work, ihougli it Ije indeed its own wages, is worthy of his hire. The evangelical prophet, foretelling the glory of tlie church in the days of the Messiah, seems to ;dlude to this story, Isa. 60. where he prophesies, (1.) That the sons of strangers (such were the Tyrians nnd Sidonians) should build up the wall of the gospel-temple, V. 10. Ministers were raised up among the Gentiles, for the edifying of the body of Christ. (2.) That the glory of Lebanon should be brought to it to beautify it, v.' 13. All external endowments and advantages should be m:ide serviceable to the interests of Christ's kingdom.

3. Hiram's reception of, and return to, this message.

(1.) He received it with great satifaction to himself. He rejoiced greatly, {v. 7. ) that Solomon trod in his father's steps, and carried on his designs, and was likely to be so great a blessing to his kingdom. Hiram's generous spirit rejoiced in this, and not only in the prospect he had of making an advantage to himself by Solomon's employing him. What he h d the pleasure of, he gave God the praise of; Blessed be the Lord, which has given to David (w'ho was himself a wise man) a wise son, to rule over this great people. See here, [1.] With what pleasure Hiram speaks of Solomon s wisdom, and the extent of his dominion; let us learn not to envy others either those secular advantages, or those endowments of the mind, wherein they excel us. [2.] What a great comfort it is to those who wish well to the Israel of God, to see religion and wisdom kept up in families from one generation to another, especially in great families, and those that have great influence on others: where it is so, God must have the glory of it. If to godly parents be gi\ en a godly seed, f Mai. 2, 15.) it is a token for good, and a happy indication, that the entail of the blessing shall not be cut ofif. (2.) He returaed it with great satisfaction to So-

lomon, granting him what he desired, and showing himself very forward to assist him in this great and good work to which he was laying his h nd. We ha\ e here his articles of agreement with Solomon concerning this affair, in which we may observe Hiram's prudence. [1.] He deliberated upon the proposal, before he returned an answer; (y. 8.) J have considered the things. It.is common for those that make bargains rashly, afterward to wish them unmade again. The virtuous woman considers a field, and then buys it, Prov. 31. 16. Those do not lose time, who take time to consider. [2.] He descended to particulars in the articles, that there might be no misunderstanding afterward, to occasion a quarrel. Solomon had spoken of hevving the trees, (y. 6.) and Hiram agrees to what he desired concerning that; {v. 8.) but nothing had been said concerning carriage; that matter therefore must be settled. Land-carriage would be very troublesome and chargeable, he therefore undertakes to bring all the timber down from Lebanon by sea; a coasting voyage. Conveyance by water is a great convenience to trade, for which, God is to have praise, who taught man that discretion. Observe what a punctual bargain Hiram made; Solomon must appoint the place where the timber shall be delivered, and thither Hiram will undertake to bring it, and be responsible for its safety. As the Sidonians excelled the Israelites in timber-work, so they did in sailing, for Tyre and Sidi n vfere situate at the entry of the sea; (£zek. 27. 3.) they therefore were fittest to take care of the water-carriage: Tractant fabrilia fabri — Every artist has his trade assigned. And, lastly. If Hiram undertake for the work, and do all Solomon's desire concerning (he timber, (r. 8.) he justly expects that Solomon shall undertake for the wages; " Thou shall accomplish my desire in giving food for my household, {y. 9.) not only for the work-n.en, but for my own famil)^" If Tyre supplies Israel with craftsmen, Israel will supply Tyre with corn, Ezek. 27. 17. Thus, by the wise disposal of Pro\ idence, one country has need of another, and is I benefited by another, that there may be mutual correspondence and dependence, to the glory of God, our common Parent.

10. So Hiram gave Solomon cedar-trees, and fir-trees, according to all his desire. 11. And Solomon gave Hiram twenty thousand measuresof vviieatybr food to his household, and twenty measuresofpure oil: thus gave Solomon to Hiram year by year. 12, And the Lord gave Solomon wisdom, as he promised him ; and there was peace between Hiram and Solomon; and they two made a league together. 13. And king Solomon raised a levy out of all Israel; and the levy was thirty thousand men. 14. And he sent them to Lebanon, ten thousand a month by courses; a month they were in Lebanon, and two months at home: and Adoniram icas over the levy. 15. And Solomon had threescore and ten thousand that bare burdens, and fourscore thousand hewers in the mountains: 16. Besides the chief of Solomon's officers which were over the work, three thousand and three hundred, which ruled over the people that wrought in the work. 17. And the king commanded, and they brought great stones, costly stones, and hewed stones, to lay the foundation of the

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4%

house. 18. And Solomon's builders and Hiram's builders did hew them^ and the stone-squarers: so they prepared timber and stones to build the house.

Here is,

I. The performance of the agreement between

Solomon and Hiram; each of the parties made good its engagement. 1. Hiram dehvered Solomon the timber, according to his bargain, v. 10. The trees were Solomon's; but, perhaps, Materiam sufierabat ofiun — T/ie wor/cmanski/t was of more value than the article. Hiram is tUeretore said to deliver the trees. 2. Solomon conveyed to Hiram the corn which he had promised him, -v, 11. Thus let justice be followed, (as the expression is, Deut. 16. 20.) justice on both sides, in every bargain.

n. The confirmation of the friendship that was between them hereby. God gave Solomon ivisdom; {v. 12.) that was more and better than any thing Hiram did or could give him; but this made Hiram love him, and enabled Solomon to improve his kindness, so that they were both willing to ripen their mutual lo\ e into a mutual league, that it might be lasting. It is wisdom to strengthen our friendship with those we find to be honest and fair, lest new friends prove not so firm and so kind as old ones.

in. The labourers whom Solomm employed in

freparing materials for the temple. 1. Some were sraelites, whO' were employed in the more easy and honourable part of the work, felling trees, and helping to square them, in conjunction with Hiram's servants; for this he appointed 30,000, but employed only 10,000 at a time, so that, for one m- nth's work, they had two months' vacation, both for rest, and for the despatch of their own affairs at home, V. 13, 14. It was temple-service, yet Solomon takes care that they shall not be over-worked; great men ought to consider that their servants must rest as well as they. 2. Others were captives of other nations, who were to bear burthens, and to hew stone; {v. 15.) and we read not that these had their resting times as the other had, for they were doomed to servitude. 3. There were some employed as directors and o\erseers, {y. 16.) 3,300 tliat ruled o,er the people, and they were as necessary and useful in their place as the labourers in their's. Here were many hands and many eyes employed; for preparation was now to be made, not only for the temple, but for all the rest of Solomon's buildings, both at Jerusalem and here in the forest of Lebanon, and in other places of his dominion, of whicli sec, ch. 9. 17' '19. He speaks of the vastness of his undertakings, (Eccl. 2. 4.) / made me great ii<or/cs, which required this \ ast number of woi-kmen.

IV. The laying of the foundation of the temple; for that is th'e building his heart is chiefly upon, and therefore he begins with that, v. 17, 18. It sliould seem, Solomon was himself pi-esent, and president, at the founding of the temple, and that the first stone (as has been usual in famous buildings) was laid with some solemnity. Solomoji commanded, and they brought costly stones for the foundation; he Avould do every thing like himself, generously, and therefore would ha\ e some of the costliest stones laid, or buried rather, in the foundation, though, being out of sight, worse might ha\'e served. Christ, who is laid for a Foundation, is an elect and precious Stone; (Isa. 28. 16.) and the foundations of the church are said to be laid with sa/i/ihires, Isa. 54.

11. Compare Rev. 21. 19. That sincerity which is our gospel-perfection, obliges us to lay our foundation firm, and to bestow most pains on that part of our religion which lies out of the sight of

men.

CHAP. VI.

Great and long preparation had been making for the build, ing of the temple, and here, at length, comes an account of the building of it; a noble piece of work it was, one of the wonders of the world, and, taken in its spiritual significancy, one of the glories of the church. Here is, I. The time when it was built, (v. 1.) and how lonsr it was in the building, v. 37, 38. II. The silence with which it was built, v. 7. III. The dimensions of it, v. 2, 3. IV. The message God sent to Solomon, when it was in the building, v. 11. . 13. V. The particulars; windows, (v. 4.) chambers, (v. 5, 6, 8 . . 10.) the walls and flooring, (v. 14. . 18.) the oracle, (v. 19. . 22.) the cherubims, (V. 23.. 30.) the doors, (v. 31.. 35.) and the inner court, v. 36. Many learned men have ivell bestowed their pailis in expounding the description here given of the temple according to the rules of architecture, and solving the difficulties which, upon search, they lind in it; but, in that matter having nothing new to offer, we will not be particular or curious; it ivas then well understood, and every man's eyes that saw this glorious structure, furnished him with the best critical exposition of this chap* ter.

1. A ND it came to pass, in the four hun-l\. died and eightieth year after the children of Israel were come out of the land of Egypt, in the fourth year of Solomon's reign over Israel, in the month Zif, which is the second month, that he began tq^ build the house of the Lord. 2. And tlie house wiiich king Solomon built for the Lord, the length thereof was threescore cubits, and the breadth thereof twenty cubits, and the height thereof thirty cubits. 3. And the porch before the temple of the iiouse, twenty cubits tvas the length thereof, according to the breadth of the house ; and ten cubits ivas the breadth thereof before the house. 4. And for the house he made windows of narrow lights. 5. And against the wall of the house he built chambers round about, against the walls of the house round about, both of the temple and of the oracle: and he made chambers round about. 6. The nethermost chamber urns five cubits broad, and the middle ivas six cubits broad, and the third was seven cubits broad: for without in the wall of the house he made naiiowed rests round about, that the beams should not be fastened in the walls of the house. 7. And the house, when it was in building, was built of stone made ready before it was brought thither: so that there w as neither hammer, nor axe, nor any tool of iron, heard in the house while it was in building. 8. The door for the middle chamber urns in the right side of the house: and they went up with winding stairs into the middle chamber, and out of the middle into the third. 9. So he built the house, and finished it; and covered the house with beams and boards of cedar. 10. And then he built chambers against all the house, five cubits high: and they rested on the house with timber of cedar. Here, I The temple is called the house of the Lord, (y.

1. KINGS, VI.

1.) because it was, 1. Directed and modelled by him. Infinite Wisdom was the architect, and gave David the plan or putteni by the Spir.t, not by word of mouth only, but, for the greater certainty and exactness, in writing, (1 Chr< n. 28. 11, 12, 19.) as he had given to Moses in the mount a draught of the tabernacle. 2. Dedicated and devoted to him and to his honour, to be employed in his service; so his, as never any other house was, for he manifested his glory in it, (so as never in any other,) in a way agreeable to that dispensation; for when there were carnal ordinances, tliere was a worldly sanctuary, Heb. 9. 1, 10. This gave it its beauty of holiness, that it was the house of the Lord, which far transcended all its other beauties.

II. The time when it began to be built, is exactly set down. 1. It was just 480 years after the bringing of the children of Israel out of Egypt; allowing 40 years to Moses, 17 to J shua, 299 to the Judges, 40 to Eli, 40 to S imuel and Saul, 40 to David, and 4 to Solomon, before he began the work, we have just the sum of 480. So long it was, after that holy state was founded, before that holy house was built, which, in less than 430 years, was burnt by Nebuchadnezzar; it was thus deferred, because Israel had, by their sins, rendered themselves unworthy of this honour, and because God would show how little he values external pomp and splendor in his service; he was in no haste for a temple. David's tent, which was clean and convenient, though it was neither stately nor rich, nor, for aught that appears, ever consecrated, is called the house of the Lord, (2 Sam. 12. 20.) and served as well as Solomon's temple; yet, when God gave Solomon great wealth, he put it into his heart thus to employ it, and graciously accepted him, chiefly, because it was to be a shadow of good things to come, Heb. 9. 9. 2. It was in the fourth year of Solomon's reign, the three first years being taken up in settling the affairs of his kingdom, that he might not find any embarrassment from them in this work. It is not time lost, which is spent in composing ourselves for the work of God, and disentangling ourselves from every thing which might distract or divert us; during this time, he was adding to the preparations which his father had made, (1 Chron. 22. 14.) hewing the stone, squaring the timber, and getting every thing ready, so that he is not to be blamed for slackness in deferring it so lon^; we are truly serving God, when we are pre-panng for his service, and furnishing ourselves for it.

III. The materials are brought in, ready for their place; {v. 7.) so ready, that there was neither hammer nor axe heard in the house, while it was building: In all this building, Solomon prescribes it as a rule of prudence, to prepare the work in the Jti-ld, and ajterward build, Prov. 24. 27. But here, it seems, the preparation was, more than common, full and exact, to that degree, that, when the several parts came to be put together, there was nothing defective to be added, nothing amiss to be amended; it was to be the temple of the God of peace, and therefore no ir( n tool must be heard in it. Quietness and silence both- become and befriend religious exercises. God's work should be done with as much care, and as little noise as may be. The temple was thrown down with axes arid hammers; and they that did it, roared in the midst of the congregation; (Ps. 74. 4, 6.) but it was built up in silence. Clamour and violence, often hinder, but never further, the work of God.

IV. The dimensions are laid down, {y. 2, 3.) according, to the rules of pro])ortion. Some observe that the length and breadth were just double to that of the tabernf>-cle. Now that Israel was grown more numerous, the place of their meeting needed

to be enlarged; (Isa. 54. 1, 2.) and now that the> were grown richer, they were the better able to enlarge it. Where God sows plentifully, he expects to reap so.

V. An account of the windows, {v, 4.) they were broad within, and narrovj without, margin. Such should the eyes of our mind be, reflecting nearer on ourselves than on other people, looking much within, to judge ourselves, but little without, to censure our brethren. The narrowness of the lights intimated the darkness of that dispensation, in com parison with the gospel-day.

The chambers are described, {y. 5, 6.) in which the utensils of the tabernacle were carefully laid up, the priests dressed and undressed themselves, and left the clothes in which they ministered; probably, in some of these chambers they feasted upon the holy things, they served as vestries. Solomon was not so intent upon the magnificence of the house, as to neglect the conveniencies that were requisite for the offices thereof, that every thing might be done decently and in order; care was taken that the beams should not be fastened in the walls to weaken them, v. 6. Let not the church's strength be impaired, under pretence of adding to its beauty or convenience.

11. And the word of the Lord came to Solomon, saying, 12. Co/zctrnw^ this house which thou art in building, if thou wilt walk in my statutes, and exe^^te my judgments, and keep all my commandments to walk in them; then will I perform my word with thee, which I spake unto David thy father: 13. And I will dwell among the children of Israel, and will not forsake my people Israel. 14. So Solomon built the house, and finished it.

Here is,

1. The word God sent to-Solomon, when he was engaged in building the temple; God let him know that he took notice of what he was doing, the house he was now building, v. 12. None employ themselves for God, without having his eye upon them; / know thy works, thy good works. He assured him that if he would proceed and perse\ere in obedience to the divine law, and keep m the way of duty and the true worship of God, the divine loving-kindness should be drawn out both to himself, CI will perform my word with thee, J and to his kingdom, "Israel shall be ever owned as my people; I will dwell among them, and not forsake them." This word God sent him, probably, by a prophet; (1.) That, by the promise, he might be encouraged and comforted m his work: perhaps, sometimes the great care, expense, and fatigue of it, made him ready to wish he had never begun it; but this would help him through the difficulties of it, that the promised establishment of his family and kingdom would abundantly recompense all his pains. An eye to the promise will carry us cheerfully through our work; and those who wish well to the public, will tliink nothing too much that they can do, to secure and perpetuate to it the tokens of God's presence. (2.) That, by the condition annexed, he might be awakened to consider that though he built the temple ever so strong, the glory of it would soon depart, unless he and his people continued to walk in God's statutes. God plainly lets him know that all this charge which he and his people were at, in erecting this temple, would neither excuse them from obedience to the law of God, nor shelter them from his judgments, in case of disobedience: keeping God's c( mm ind

1. KINGS, VI.

485

merits is better, and more pleasing to him, than building churches.

2. The work Solomon did for God. So he built the house; {v. 14.) so animated by the message God had sent him, so admonished not to expect that God should own his building, unless he were obedient to his laws; "Lord, I proceed upon these terms, being firmly resohed to walk, in thy statutes." The strictness of Ciod's government will never drive a good man from his service, but quicken him in it. Solomon buJt and finished, he went on with it, and God went along with him till it was completed; it is spoken, both to God's praise and his: he grew not weary of the work, met not with any obstructions, (as Ezra 4. 24.) did not outbuild his properly, nor do it by hahes, but, having begun to build, was both able and willing to finish, for he was a wise builder.

15. And he built the wallsot'the house within with boards of cedar, both the floor of the house and the walls of the ceiling: and he covered them on the inside with wood, and covered the floor of the house with planks of fir. 16. And he built twenty cubits on the sides of the house, both the floor and the walls, with boards of cedar: he even built them for it within, even for the oracle, even for the most holy jdace. 17. And the house, that is, the temple before it, was forty cubits long. 18. And the cedar of the house within was carved with knops and open flowers: all was cedar; there was no stone seen. 19. And the oracle he prepared in the house within, to set there the ark oi the covenant of the Lord. 20. And the oracle in the forepart ivas twenty cubits in length, and twenty cubits in breadth, and twenty cubits in the height thereof: and he overlaid it with pure gold; and so covered the altar which loas of cedar. 21. So Solomon overlaid the house within with pure gold : and he made a partition by the chains of gold before the oracle; and he overlaid it with gold. 22. And the whole house he overlaid with gold, until he had finished all the house: also the whole altar that was by the oracle he overlaid with gold. 23. And within the oracle he made two che-rubims of olive-tree, each ten cubits high. 24. And five cubits ivas the one wing of the cherub, and five cubits the other wing of the cherub: from the uttermost part of the one wing unto the uttermost part of the other were ten cubits. 25. And the other cherub jvas ten cubits: both the cherubims loere of one measure and one size. 26. The height of the one cherub was ten cubits, and so 7cas it of the other cherub. 27. And he set the cherubims within the inner house: and they stretched forth the wings of the cherubims, so that the wing of the one touched the owe wall, and the wing of the oth'^r o'lr-riih touched the other wall; and their uiu^s

touched one another in the midst of the house. 28. And he overlaid the cherubims with gold. 29. And he carved all the walls of the house round about with carved figures of cherubims and palm-trees and open flowers, within and without. 30. And the floor of the house he overlaid with gold, within and without. 31. And for the entering of the oracle he made doors of olive-tree : the lintel a?id side-posts were a fifth part of the ivall. 32. The two doors also were of olive-tree; and he carved upon them carvings of cherubims and palm-trees and open flowers, and overlaid them with gold, and spread gold upon the cherubims and upon the palm-trees. 33. So also made he for the door of the temple, posts o/'olive-tree, a fourth part of the wall. 34. And the two doors were of fir-tree: the two leaves of the one door tvere folding, and the two leaves of the other door t/)ere folding. 35. And he carved thereon cherubims and palm-trees and open flowers; and covered them with gold fitted upon the carved work. 36. And he built the inner court with three rows of heued stone, and a row of cedar-beams. 37. In the fourth year was the foundation of the house of the Lord laid, in the month Zif: 38. And in the eleventh year, in the month Bui, (which is the eightii month,) was the iioiisc finished throughout all the parts thereof, and according to all the fasliion of it. So was he seven years in building it.

Here is,

I. The wainscot of the temple described; it was of cedar, {i>. 15.) which was strong and durable, and of a very sweet smell; the wainscot was curiously carved with knops (like eggs or apples) and flowers, no doubt, as the fashion then was, v. 18.

II. The gilding; it was not like our's, washed over, but the whole house, all the inside of the temple, (v. 22.) even the floor, (x^. 30.) he overlaid with gold, and the most holy place with fiure gold, V. 21. Solomon would refuse no expense necessary to make it every way sumptuous; gold was under foot there, as it should be in all the living temples, the abundance of it lessened its worth.

III. The oracle, or sfieakingplace, (for so the word signifies,) the holy of holies, so called, because from thence God spake to Moses, and perhaps to the High Priest, when he consulted with the breast-plate of judgment; in this place, the ark of the covenant was to be set, v. 19. Solomon made every thing new, and more magnificent than it had been, except the ark, which was still the same that Moses made, with its mercy-seat and cherubims; that was the token of God's presence, which is always the same with his people, whether they meet in tent or temple, and changes not with their condition.

IV. The cherubims. Beside those at the ends of the mercy seat, which covered the ark, 1. Solomon set up two more, very large ones, images of young men, (as some think,) with wings made of olive-wood, and all overlaid with gold, v. 23, &c. This most holy place was much larger than that in the tabernacle, and therefore the ark would seem kst

1. KINGS, VII.

in it, and the dead wall would have been unsightly, if it had not been thus adorned. 2. He carved cher-ubims upon all the walls of the house, v. 29. The heathen set up images of their Gods, and worshipped them; these were designed to represent the servants and attendants of the God of Israel, the holy angels, not to be themselves worshipped, ( See thou do it not,) but to show how great He is, whom we are to woiship.

V. The doors. The following doors that led into the oracle, were but a fifth part of the wall; {y. 31.) those into the temple were a fourth part; {y. 33.) but both were beautified with cherubims engraven on them, v. 32, 35.

VI. The inner court, in which the brazen altar was, and at which the priests ministered; this was separated from the court, where the people were, by a low wall, three rows of hewn stone topped with a cornice of cedar, {y. 36.) that over it the people might see what was done, and hear what the priests said to them, for, when under that dispensation, they were not kept wholly either in the dark, or at a distance.

Lastly, The time spent hi this building; it was but seven years and a half from the founding to the finishing of it, v. 38. Considering the \ astness and elegance of the building, and the many appurtenances to it, which were necessary to fit it for use, it was soon done; Soloriinii was in earnest in it, had money enough, had noth'ng to divert him from it, and many hands made quick work; he finished it (as the margin reads it) with all the appurtenances thereof, and with all the ordinances thereof; not only built the place, but set forward the work which it was built for.

Let us now see what was typified by this temple.

1. Christ is the true Temple, he himself spake of the temple of his body, John 2. 21. Ciod himself prepared him his body, Heb. 10. 5. In him dwelt the fulness of the Godhead, as the Shechiuah in the temple; in him meet all God's spiritual Israel; through him we have access with confidence to God; all the angels of God, those blessed cherubims, have a charge to worship him.

2. Every believer is a. living temple, in whom the Spirit of God dwells, 1 Cor. 3. 16. Even the body is such by virtue of its union with the soul, 1 Cor. 6. 19. We are not only wonderfully made, by the divine providence, but more wonderfully made anew, by the divine graces; this living temple is built uponChrist as its Foundation, and will be perfect in due time.

3. The gospel-church is the ?nys(ical temple; it grows to a holy temple in the Lord, (Eph. 2. 21.) enriched and beautified with the gifts and graces of the Spirit, as Solomon's tenii)le with gold and precious stones; only Jews built the tabernacle, but Gentiles join with them in building the temple; even strangers and foreigners ate built up, a habitation of God, Eph. 2. 19. 22. The temple was divided into the holy ])l:ice, and the most holy, the courts of it into the outer and inner; so, there is the visible and the invisil)le chunh: the door into the temple was wider than that into the oracle; many enter into possession, that come short of salvation. This temple is built fiiin, upon a Rock, not to be taken down, as the tabernacle < f the Old Testament was. The temple was long in ]jreparing, but was built at last; the top-stone of the gosijel-church will, at length, be brought forth with shoutings, and it is a pity that there should be the clashing of axes and hammers in the building of ir. Angels are ministering spirits, attending the church on all sides, and all the members of it.

4. Heaven is the everlasting temple; there the church will be fixed, and no longer moveable; the streets of the new Jerus:ilem, in allusion to the

. flooring of the temple, are said to be of fiure gold.

Rev. 21. 21. The cherubims there, always attend the throne of glory. The temple was uniform, and in heaven there is the perfection of beauty and harmony. In Solomon's temple, there was no noise of axes and hammers, every thing is quiet and serene in heaven; all that shall be stones in that building, must, in the present state of probation and preparation, be fitted and made ready for it, must be hewn and squared by divine grace, and so made meet for a place there.

CHAP. VII.

As, in the story of David, one chapter of wars and victories follows another, so, in the story of Solomon, one chapter of this buildinsr follows another. In this chapter, we have, I. His fitting up several bui'dings for himself and his own use, v. 1..I2. 11. His furnishing the temple which he had built for God, 1. With two pillars, V. 13..22. 2. With a molten sea, v. 23. .26. 3. With ten basins of brass, (v. 27..37.) and ten lavers upon them, v. 38, 39. 4. With, all the other utensils of the temple, v. 40. . 50. 5. With the things that his father had dedicated, v. 31. The particular description of these things was not needless when it was written, nor is it now useless.

1. XI UT Solomon was building his own Jj house thirteen years, and he finished all his house. 2. He built also the house of the forest of Lebanon; the length thereof was a hundred cubits, and the breadth thereof fifty cubits, and the height thereof thirty cubits, upon four rows of cedar pillars, with cedar beams upon the pillars. 3. And it teas covered with cedar above upon the beams, that lay on forty-five pillars, fifteen in a row. 4. And there ivere windows in three rows, and light was against light in three ranks. 5. And all the doors and posts loere square, with the windows: and light was against light in three ranks. 6. And he made a porch of pillars ; the length thereof ivas fifty cubits, and the breadth thereof thirty cubits: and the porch was before them; and the other pillars and the thick beam were before them. 7. Then he made a porch for the throne, where he might judge, even the porch of judgment: and // icas covered with cedar from one side of the floor to the other. 8. And his house where he dwelt had another court within the porch, lohich was of the like work. Solomon made also a house for Pharaoh's daughter, whom he had taken to wife, like unto this porch. 9. All these were of costly stones, (according to the measures of hewed stones, sawed with saws,) within and without, even from the foundation unto the coping, and so on the outside toward the great court. 10. And the foundation ivas of costly stones, even great stones; stones of ten cubits, and stones of eight cubits. 11. And above itere costly stones, (after the measures of hewed stones,) and cedars. 12. And the great court round about was with three rows of hewed stones, and a row of cedar beams, both for the inner court of the house of the Lord, and for the porch of the house.

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487

Never had any man so much of the spirit of building as Salomon had, never man built to better purpose; he began with the temple, built for God first, and then all his other buildings were comfortable. The surest foundations of a lasting prosperity are those which are laid m an early piety. Matth. 6. 38.

1. He built a house for himself, {v. 1.) ivhere he dwelt, V. 8. His father had built a good house; but it was no reflection upon his father for him to build a better, in proportion to the estate wherewith God had blessed him; much of the comfort of this life is connected witli an agreeable house. He was thirteen years building this house, whereas he built the temple in little more than seven years; not that he was more exact, but less eager and intent, in building his own house, than in building God's; he was in no haste for his own palace, l)ut impatient till the temple was finished, and fit for use; thus we ought to prefer God's honour before our own ease and satisfaction.

2. He built (he house of the forest at Lebanon, {y. 2.) supposed to be a country-seat near Jerusalem, so called from the pleasantness of its situation, and the trees that encompassed it. I rather incline to think that it was a house built in the forest of Lebanon itself, whither (though far distant from Jerusalem) Solomon (having so many chariots and horses, and those dispersed into chariot-cities, which, probably, were his stages) might frequently retire with ease; it does not appear that his throne, mentioned -u. 7. was at the house of the forest of Lebanon, and it was not at all improper to put his shields there as in a magazine. Express notice is taken of his buildings, not only in Jerusalem, but in Lebanon; (cA. 9. 19.) and we read of the tower of Lebanon, which looks toward Damascus, (Cant. 7. 4.) which, probably, was part of this house. A particular account is given ot this house: That, being built in Lebanon, a place famed for cedars, the pillars, and beams, and roof, were all cedar, {y. 2, 3.) and, being designed for pleasant prospects, there were three tier of windows on each side, light against light, {v. 4, 5.) or, as it may be read, firos-fiect against firosfiect. Those whose lot is cast in the country, may be well reconciled to a country-life by this, that some of the greatest princes have thought those the most pleasant of their days, which they have spent in their country retirements.

3. He built piazzas before one of his houses, either that at Jerusalem, or that in Lebanon, which were very famous, a porch of pillars, {v. 6.) either for an exchange, or a guard-house, or for those to walk in, that attended him about business, till they could have audience, or for state and magnificence. He himself speaks of Wisdom's building her house, a.nd hewing out her seven/lillars, (Prov. 9. 1.) for the shelter of those that, three verses before, {ch. 8. 34.) are said to watch daily at her gates, and to wait at the fiosts of her door.

4. At his house, where he dwelt in Jerusalem, he built a great hall, or porch of judgment, where was set the throne, or king's bench, for the trial of causes, in which he himself was appealed to, {Pla-cita coram ifiso rege tenenda — Causes were to be adjusted in the king's firesence,) and this was richly wainscoted with cedar, from the floor to the roof, V. 7. He had there also another court within the fiorch, nearer his house, of smaller work, for his attendants to walk in, v. 8.

5. He built a house for his wife, where she kept her court, v. 8. It is said to be like the porch, because built of cedar like it, though not in the same form; this, no doubt, was nearer adjoining to his own palace, yet perhaps if it had been as near as it ought to have been, Solomon would not have multiplied w'ves as he did.

The wonderful magnificence of all these buildings

is taken notice of, x>. 9, &;c. All the materials were the best (;f their kind; the foundation stones were costly for their size, four or five yards square, or, at le.ist, so many yards long, [v. 10.) and the stones of the building, costly for the wurkuianship, hewu and sawn, and, in all respects, finely wrought, v. 9, 11. The court of his own house was like that of the temple; {y. 12. compare ch. 6. 36.) so well did he like the model of God's courts, that he made his own by it.

13. And king Solomon sent, and fetched Hiram out of T} re. 14. He was a widow's son of the tribe of Naphtah, and his father was a man of Tyre, a worker in brass: and he was filled with wisdom and understanding, and cunning to work all works in brass. And he came to king Solomon, and wrought all his work. 15. For he cast two pillars of brass, of eighteen cubits high apiece; and a line of twelve cubits did compass either of them about. 16. And he made two chapiters of molten brass, to set upon the tops of the pillars: the height of the one chapiter was five cubits, and the height of the other chapiter ivas five cubits: 17. And nets of chequer-work, and wreaths of chain-work, for die chapiters which were. upon the top of the pillars; seven for the one chapiter, and seven for the other chapiter. 18. And he made the pillars, and two rows round about upon tlie one net-work, to cover the chapiters that ivere upon the top, with pomegranates: and so did he for the other chapiter. 19. And the chapiters- that were upon the top of the pillars were of lily-work in the porch, four cubits.

20. And the chapiters upon the two pillars had pomegranates also above, over against the belly which was by the net-work: and the pomegranates were two hundred, in rows round about upon the other chapiter.

21. And he set up the pillars in the porch of the temple: and he set up the right pillar, and called the name thereof Jachin; and he set up the left pillar, and called the name thereof Boaz. 22. And upon the top of the pillars was lily-work: so was the work of the pillars finished. 2.3. And he made a molten sea, ten cubits from the one brim to the other: it was round all about, and his iieight ivas five cubits; and a line of thirty cubits did compass it round about. 24. And under the brim of it round about there loere knops compassing it, ten in a cubit, compassing the sea round about: the knops were rast in two rows, when it was cast. 25. It stood upon twelve oxen, three looking toward the north, and three looking toward the west, and three looking toward the south, and three looking toward the east: and the sea was set ahoxe upon

1. KINGS, VII.

upon thein, and nil their hinder paits were mward. 26. And it 7vas a hand-breadth thick, and the brim thereof was wrought hke tlie brim of a cup, with flowers of liHes : li. contained two thousand baths. 27. And he made ten bases of brass: four cubits ivas the length of one base, and four cubits the l)readth thereof, and three cubits the height of it. 28. And the work of tiie bases was on this mamicr: they had borders, and the borders were between thci ledges: 29. And on the borders that were between the ledges were lions, oxen, and cherubims : and upon the ledges there was a base above : and beneath the lions and oxen were certain additions made of thin work. 30. And every base had four brazen wheels, and plates of brass; and the four corners thereof had un-dersetters: under the laver were underset-ters molten, at the side of every addition. 31. And the mouth of it, within the chapiter and above, ivas a cubit: but the mouth thereof was round, after the work of the base, a cubit and a half; and also upon the mouth of it ivere gravings with their borders, foursquare, not round. 32. And under the borders were four wheels; and the axle-trees of the wheels ivere joined to the base, and the height of a wheel was a cubit and half a cubit. 33. And the work of the wheels was like the work of a chariot-wheel; their axle-trees, and their naves, and their felloes, and their spokes, wavj all molten. 34. And there were four undersetters to the foin- corners of one base: a/iA the undersetters ivere of the very base itself. 35. And in the top of the base was there a round compass of half a cubit high : and on the top of the base, the ledges thereof, and the borders thereof, 7vere of the same. 36. For on the plates of the ledges thereof, and on the borders thereof, he graved cherubims, lions, and palm-trees, according to the proportion of every one, and additions round about. 37. After this maiuier he made the ten bases: all of them had one casting, one measure, and one size. 38. Theji made he ten lavers of brass: one laver contained forty baths; and every laver was four cubits: and, upon every one of the tini bases one laver. 39. And he put five bases ou the right side of the house, and five on tiie left side of the house ; and he set the sea on the right side of the house eastward, over against the south.

40. And Hiram made the lavers, and the sliovels, and the basins. So Hiram made an end of doing all the work that he made king Solomon for the house of the Lord;

41. The two pillars, and the tion bowls of the chapiters that were on the top of the two

pillars; and the two net-works, to cover the two bowls of the chapiters which loere upon the top of the pillars; 42. And four hundred pomegranates for the two net-works, even two rows of pomegranates for one network, to cover the two bowls of the chapiters that were upon the pillars; 43. And the ten bases, and ten lavers on the bases, 44. And one sea, and twelve oxen under the sea; 45. And the pots, and the shovels, and the basins : and all these vessels, which Hiram made to king Solomon for the house of the Lord, were of bright brass. 46. In the plain of Jordan did the king cast them, in the clay ground between Succoth and Zarthan. 47. And Solomon left all the vessels unweighed, because they were exceeding many: neither was the weight of the brass found out.

We have here an account of the brass-work about the temple; there was no iron about the temple, but we find David preparing for the temple iron for things of iron, 1 Chron. 29. 2. What those things were, we are not told, but some of the things of brass are here described, and the rest mentioned.

I. The brasier whom Solomon employed to preside in this part of the work, was, Hiram, or Hu-ram, (2 Chron. 4. 11.) who was, by his mother's side, an Israelite, of the tribe of Naphtali, by his father's side, a man of Tyre, v. 14. If he had the ingenuity of a Tyrian, and the affection of an Israelite to the house of God, (the head of a Tyri<in, and the he.irtof an Israelite,) it was happy that the blood of the two nations mixed in him, thereby he was qualified for the work to which he was designed. As the tabeiTiacle was built with the wealth of Egypt, so the temple with the wit of Tyre. God will serve himself by the common gifts of the children of men.

II. The brass he made use of, was, the best he could get; all the brazen vessels were of brieht brass, {v. 45.) good brass, so the Chaldec, that which was strongest, and looked finest; God, who is the best, must be served luid honoured with the l)est.

III. The place where all the brazen vessels were cast, was, the plain of Jordan, because the ground there was stiff and clayey, fit to make mould of, for the casting of the brass; {y. 46.) and Solomon would not have this meaner work done in or near Jerusalem.

IV. The quantity was not accounted for, the vessels were unnumbered, (so it may be read, t-. 47.) as well as unweighed, because they ivere exceeding many, and it would have been an endless thing to keep the account of them; neither nvas the weight of the brass, when it was dcli\ ered to the workmen, searched or inquired into; so honest were the workmen, and such great plenty of brass they had, thai there was no danger of wanting: we must ascribe it to Solomon's care, that he provided so much, not to his carelessness, that he kept no account of it.

V. Some particulars of the brass-work are described.

1. Two brazen pillars, which were set up m the fiorch of the temfile; (v. 21.) whether under the co\erof the porch, or in the open air, is not certain; it was between the temple and the court of the priests. These pillars were neither to hang gates upon nor to rest any building upon, but purely foi ornament and significancv. (1.) What an ornament they were, we may gather from the account here

I. KINGS, Vll.

489

given of the curious work that was about them, «;heque.*-work, chain-work, net-work, lily-work; and pouicgi-anates In /ows, and all of bright brassj and fraiT.ed, no doubt, according to the best iiiles of proportion, to please the eye. (2.) Their signifi-cancy is intimated in the names given thciii; (t'. 21.) Jac/iin — He will establish; and Boaz — In him is strength. Some think they were intended for memorials of the pillar and cloud of fire, which led Israel through the wilderness: I rather think them designed for memorandums to the priests, and others that came to worship at God's door, [1.] To depend upon God only, ana not upon any sufficiency of their own, for strength and establishment in all their religious exercises. When we come to wait upon God, and find our hearts wandering and unfixed, then, by faith, let us fetch in help from he nen: Jachin — God willjix this roving mind; It is a good thing that the heart be established with grace. We find ourselves weak and unable for holy duties, but this is our encouragement, lioaz — In him is our strength, who works in us both to will and to do. / will go in the strength uf the Lord God. Spiritual strength and stability are to be had at the door of God's temple, where we must wait for the gifts of grace, in the use of the means of grace. [2.] It was a memorandum to them, of the strength and establishment of the temple of Ciod among them. Let them keep close to God and duty, and they should never lose their dignities and privileges, but the grant should be confirmed and perpetuated to them. The gospel-church is what God will establish, and what he will strengthen, and what the gates of hell can never prevail against. But with respect to this temple, when it was destroyed, particular notice is taken of the destroying of these pillars, (2 Kings 25. 13, 17.) which had been the tokens of its establishment, and would have been so, if they had not forsaken God.

2. A brazen sea; a very large vessel, above five yards diameter, and which contained above 500 barrels of water for the jiriests' use, in washing themselves, conducting the sacrifices, and keeping the courts of the temple clean, v. 23, &c. It stood raised upon the figures of twelve oxen in brass, so high, that either they must have stairs to climb up to it, or cocks at the bottom to draw water from it. The Gibeonitcs, or Ncthinim, wlio were to draw water for the house of Ciod, h<id the care of filling it. Some think Solomon made the images of oxen to support this great cistern, in contempt of the golden calf, which Israel had worshipped, that (as Bishop Patrick expresses it) the people might see there was nothing worthy of adoration in those figures: they were fitter to make posts of, than to make gods 'f Yet this prevailed not to prevent Jeroboam's setting up the calves for deities. In the court of the tibcrnaclr, there was only a laver of brass provided to wash in, but in the court of the temple, a sea of bi-ass; intimating that by the gospel of Christ, much fuller ])reparation is made for our clemsing, than was by the law of Moses. That had a huer, this a sea; a fountain o/ievrd, Zcch. 13, 1.

3. Ten bases, or stands, or settles, of brass, on which were pui ten lavcrs, to be filled with water for ttie service of the temple, because there would not be room at the molten sea for all that had occasion to wash there. The bases on which the lavers were fixed, are very largely described here, t'. 27, &c. They were cui-iously adorned, and set upon wheels, that the lavers might be removed as there was occasion; but, ordinarily, tliey stood in two rows, fiv e on one side of the court, and five on the other, XK 39. Each laver contained forty baths, that is, about ten barrels, v. 38. They must be > cry clean that hear the vessels of the Lord. Spirit-

VoL. U.—3 Q

ual priests and spiritual sacrifices must be washed in the laver of Christ's blood, and of regeneration. We must wash often, for we daily contract pollution; cleanse our hands, and purify our hearts. Plentiful provision is made for our cleansing; so that if we have our lot for ever among the unclean, it will be our own fault.

4. Beside these, there was a vast number of brass pots made to boil the flesh of the peace-offerings in, which the priests and offerers were to feast upon before the Lord; (see 1 Sam. 2. 14.) also shovels, wherewith they took out the ashes of the altar. Some think the word signifies Jiesh-hooks, with whicli they took meat out of the pot. The baans also were made of brass, to receive the blood of the sacrifices. These are put for all the utensils of the brazen altar, Exod. 38. 3. While they were about it, they made abundance of them, that they might have a good stock by them, when those that were first in use, wore out, and went to decay. Thus Solomon, having wherewithal, provided for posterity.

48. And Solomon made all the vessels \.\\?X pertained unto the house of the Lord: the altar of gold, and the table of gold, whereupon the show-bread was., 49. And the candlesticks of pure gold, five on the right side, and five on the left, before the oracle, with the flowers, and the lamps, and the tongs, q/"gold ; 50. And the bowls, and the snuffers, and the basins, and the spoons, and the censers, o/" pure gold; and tlie hinges ^/"gold, both for the doors of the inner house, the most holy yVacp, and. for the doors of the house, to wit., of the temple. 51. So was ended all the work that king Solomon made for the house of the Lord. And Solomon brought in the things which David liis father iiad dedicated; even the silver, and the gold, and the vessels, did he put among the treasures of the house of the Lord.

Here is,

1. The making of the gold-work of the temple, which, it seems, was ch^ne last, for with it the work of the house of God ended. All within doors was gold, and all made new, except the ark, with its mercy-seat and clieiubims, the old ones being either melted down, or laid by—the golden altar, t iblc, and candlestick, with all their appurtenances. The altar of incense was still one, for Christ and his intercession are so: but he made ten golden tables, 2 Chron. 4. 8. (though here mention is made of that one only, on which the show-bread was, t. 48. which we may suppose larger than the rest, and to which the rest were as sideboards,) and ten golden candlesticks, {v. 49.) intimating the much greater plenty l)oth of spiritual food and heavenly light, wliich the gospel blesses us with, than the law of Moses did, or could afford. Even the hinges of the doors were of gold, {v. 50.) that every thing might be alike magnificent, and bespeak Solomon's generosity. Some suggest that exei'v thing was made thus splendid in God's tem])le, to keep the people from idolatry, for none of the idnl-tcmples were so rich and fine as this: but how little the expedient availed, the event showed.

2. The bringing in of the dedicated things, which his father had devoted to the honour of God, t. 51. What was not expended in the building and fumi-

1. KINGS, VIII.

ture, was laid up in the treasury, for repairs, exigencies, and the constant charge of the temple-service. What the parents have dedicated to God, the children ought by no means to alienate or recall; they should cheerfully confirm what was intended for pious and charitable uses, that they may, with their estates, inherit the blessing.

CHAP. VIII.

The building and furniture of the temple were very glorious, but the dedication of it exceeds in glory, as much as prayer and praise, the work of saints, exceed the casting- of metal, and the graving of stones, the work of the craftsman. The temple was designed for the keeping up of the correspondence between God and his people; and here we have an account of the solemnity of their first meeling there. I. The representatives of all Israel were called together, (v. 1, 2.) to keep a feast to the honour of God, for fourteen days, v. 65. II. The priests brought the ark into the most holy place, and fixed it there, T. 3.. 9. III. God took possession of it by a cloud, y. 10,11. IV'. Solomon, with thankful acknowledgment to God, informed the people touching the occasion of their meeting, v 12.. 21 V. In a long prayer, here-commended to God's gracious acceptance all the prayers that should be made in or toward this place, v. 22.. 53. VI. He dismissed the assembly with a blessing, and an exhortation, V. 54.. 61. VII. He ofiered abundance of sacrifices, on which he and his people feasted, and so parted, with great satisfaction, v. 62 .. 66. These were Israel's golden days; days of the Son of man in type.

^HEN Solomon assembled the elders of Israel, and all the heads of the tribes, the chief of the fathers of the children o{ Israel, unto king Solomon in Jerusalem, that they might bring up the ark of the covenant of the Lord out of the city of David, which IS Zion. 2. And all the men of Israel assembled themselves unto king Solomon at the feast, in the month Ethanim, which is the seventh month. 3. And all the elders of Israel came, and the priests took up the ark. 4. And they brought up the ark of the Lord, and the tabernacle of the congregation, and all the holy vessels that were in the tabernacle, even those did the priests and the Levites bring up. 5. And king Solomon, and all the congregation of Israel, that were assembled unto him, ivere with him before the ark, sacrificing sheep and oxen, that could not be told nor numbered for multitude. 6. And the priests brought in the ark of the covenant of the Lord unto his place, into the oracle of the house, to the most holy place, even under the wings of the cherubims. 7. For the cherubims spread forth their two wings over the place of the ark, and the cherubims covered the ark, and the staves thereof, above. 8. And they drew out the staves, that the ends of the staves were seen out in the holy place before the oracle, and they were not seen without: and there they are unto this day. .9. There was nothing in the ark, save the two tables of stone, which Moses put Ihere at FToreb, when the Lord made a rnvfiiarit with the children of Israel, when tliey came out of the land of Egypt. 10.

And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the Lord, 11. So that the priests could not stand to minister because of the cloud: for the glory of the Lord had filled the house of the Lorii

The temple, though richly beautified, while without the ark, was like a body without a soul, or a candlestick without a candle, or (to spe ik more properly) a house without an inhabitant. All the cost and pains bestowed on this stately structure are lost, ii God do not accept them; and unless he please to own it, as the place where he will record his name, it is, after all, but a ruinous heap; when therefore all the work is ended, (ch. 7. 51.) the one thing needful is yet beliind, and that is, the bringing in of the ark. This tlierefore is the end which must crown the work, and which here we have an account of the doing of with great solenmity.

I. Solomon presides in this service, as David did in the bringing up of the ark to Jerusalem; and neither of them thought it below him to follow the ark, or to lead the people in their attendance on it. Solomon glories in the title of the preacher, (Eccl.

I. 1.) and the master of assembliea, Eccl. 12.

II. This great assembly he summons, {v. 1.) and he is the centre of it, for to him they all assemble, (f. 2.) at the feast of the seventh month, namely, the feast of tabernacles, which was appointed en the fifteenth day of that month, Lev. 23. 34. David, like a \ ery good man, brings the ark to a co7i-venient place, near him; Solomon, like a \ ery great man, brings it to a magnificent place. As every man has received the gift, so let him minister; anS let children proceed in God's service there where their parents left oflF.

II. All Israel attend the service; their judges, and the chief of their tribes and families; all the'r officers, civil and militaiy; and (as they speak in the north) the heads of their clans. A convention of these might well be called an assembly of all Israel; these came together, on this occasion, 1. To do honour to Solomon, and to return h'm the thanks of the nation for all the good offices he had done, in kindness to them. 2. To do honour to the ark, to pay respect to it, and testify their universal joy and satisfaction in its settlement. The advancement of the ark in external splendor, though it has often proved too strong a temjitation to its hypocritical followers, yet, because it may prove an advantage to its true interests, is to be rejoiced in (with trembling) by all that wish well to it. Public mercies call for public acknowledgments. They that appeared before the Lord, did not appear empty, for they all sacrificed sheep and oxen innumerable, ^^ 5. The people, in Solomon's time, were very rich, very easy, and very cheerful, and therefore it was fit that, on this occasion, they should consecrate not onlv tlieir cheerfulness, but a part of their wealth, to God and his honour.

III. The priests do their part of the service. In the wilderness, the Levites were to carry the ark, because then there were not priests enough to do it; but here, (it being the last time that the ark was to be carried,) the priests themselves did it, as they were ordered to do, when it surrounded Jericho. We are here told, 1. What was in the ark; nothing but the two tables of stone, (t'. 9.) a treasure far exceeding all the dedicated things both of David and Solomon. The pot of manna, and Aaron's rod, were by the ark, but not in it. 2. What was brought up with the ark, (.7'. 4.) the tabernacle of the congregation. It is probable that that which Moses set up in the wilderness, which was in Gibeon, and that which David pitched in Zion,

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4m

\^•ere both brought to the temple, to which they ■Lcl, us it were, surrender all their holiness, merging it in that of the temple; which must, hencefor-wai'd be the place where God must be sought unto. Thus will all the church's holy things on earth, that are so n)u:h its joy and glory, be swallowed up in the pert'ecti )n of holiness above. 3. Where it was fixed in its place, the place appointed for its rest after all its wanderings, {v. 6.) in the oracle of the house, whence they expected God to speak to them, even in the most holy place, which was m tde so by the presence of the ark, luidei' the ivinga of the great cherubim, which Solomon set up, {ch. 6. 27.) signifying the special protection of angels, which God's ordinau' es and the assemljlies of his ))eople are taken under. The sta\es of the ark were drawn out, so as to t)e seen from under the wings of the cherubinis, to direct the High Priest to the mercy-seat, over the ark, when he went m, once a year, to sprinkle the blood there; so that still they continued of some use, though there was no longer occasion for them to carry it by them.

I\ . God graciously owns wh;'.t is done, and testifies his acceptance of it, v. 10, 11. The priests might come into the most holy place, till (iod manifested his glory there; but, thenceforward, none might, but at their peril, approach the ark, except the High Priest, on the day of atonement. Therefore it was not till the priests were come out of the oracle, that the Shechinah took possession of it, in a cloud, which filled not only the most holy ])l;ice, but the temple, so that the priests who burnt incense at the golden altar, could not bear it. By this visible emanation of the divine glory, 1. God put an honour upon the ark, and owned it as a token of his presence. The glory of it had been long diminished and eclipsed by its frequent removes, the meanness of its lodging, aiid its being exposed too much to common view; but God will now show that it is as dear to him as ever, and he will have it looked upon with as much veneration as it was when Moses first brought it into his tabernacle. 2. He testifies his acceptance of the building and furnishing of the temple, as good service done to his name and his kingdom among men. 3. He struck an awe upon this great assembly; and, by what they saw, confirmed their belief of what they read in the books of Moses, concerning the glory of God's appearances to their fathers, that hereby they might be kept close to the service of the God of Israel, and fortified against temptations to idolatry. 4. He showed himself ready to hear the prayer Solomon was now about to make; and not only so, but took up his residence in this house, that all his praying people might there be encouraged to make their applications to him. But the glory of God appeared in a cloud, a dark cloud, to signify, (1.) The darkness of that dispensation, in comparison with the light of the gospel, by which, ivith ofien face, me behold, as in a glass, the glory of the Lord. (2.) The darkness of our present state, in comparison with the vision of God, which will be the happiness of heaven, where the Divine Glory is unveiled. Now we can only say what he is not, but then we shall see him as he is.

12. Then spake Solomon, The Lord said that he would dwell in the thick darkness. 13. I have surely built thee a house to dwell in, a settled place for thee to abide in for ever. 14. And the king turned his fare about, and blessed all the congregation of Israel: (and all the congregation of Israel stood:) 15. And he said, Blessed ie

[ the Lord God of Israel, which spake with his mouth unto David my father, and hath with his hand fulfilled //, saying, 16. Since the day that 1 brought forth my people Israel out of Egypt, I chose no city out of all the tribes of Israel to build a house, thai my name might be .therein; but I chose David to be over my people Israel. 17. And it was in the heart of David my father to build a house for the name of the Lord God of Israel.. 18. And the Lord said unto David my father, Whereas it was in thine heart to build a house unto my name, thou didst well that it was in thine heart: 19. Nevertheless thou shall not build tiie house; but thy sou, that shall come foith out of thy loins, he shall build the house unto my name. 20. And the Lord hath performed his word that he spake; and I am risen up in the room of David my father, and sit on the throne of Israel, as the Lord promis(>d, and have built a house for the name of the Lord God of Israel. 21. And I have set there a place for the ark, wherein IS the covenant of the Lord, which he made with our fathers, when he brought them out of the land of Egypt.

Here,

I. Solomon encourages the priests, who came out of tlie temple from their ministration, much astonished at the dark cloud that overshadowed them. The disciples of Christ feared, •tohen they entered into the cloud, though it was a bright cloud; (Luke 9. 34.) so did the priests, when they found themselves wrapt in a thick clcud. To silence their fears, 1. He reminds them of that which they could not but know, that this was a token of God s presence; {y. 12.) The Lord said, he would dwell in the thick darkness. It is so far from being a token of his displeasure, that it is an indication of his favour; for he had said, I will apfiear in a cloud. Lev. 16. 2. Note, Nothing is more effectual to reconcile us to dark dispensations, than to consider what God hath said, and to compare his word and works together; (as Lev. 10. 3.) This is that which the Lord hath said. God is light, (1 John 1. 5.) and he dwells in light; (1 Tim. 6. 16.) but he dwells with men in the thick darkness, makes that his pavilion, because they could not bear the dazzling brightness of his glory. Verily thou art a God that hidest thyself. Thus our holy faith is exercised, and our holy fear increased; where God dwells in light, faith is swallowed up in vision, and fear in love. 2. He himself bids it welcome, as worthy of all acceptation; and since God, by this cloud, came dov/n to take possession, he does, in a few words, solemnly give him possession; (i;. 13.) Surely I come, says God. ^'Amen," says Solomon, " Even so, come. Lord. The house is thine own, entirely thine own, I have surely built it for thee, and furnished it for thee; it is for ever thine own, a settled place for thee to abide in for ever; it shall never be alienated or converted to any other use; the ark shall never be removed from it, never unsettled again." It is Solomon's joy, that God has taken possession; and it is his desire, that he would keep possession. Let not the priests therefore dread that in which Solomon so much triumphs.

I. KINGS, VIII.

plain account concerning this house, which they now saw God take possession of. He spoke briefly to the priests, to satisfy them; (a word to the wise;) but turned his face about {v. 14.) from them to the congregation that stood in the outer court, and addressed himself to them largely.

1. He blessed them. When they s iw the dark cloud enter the temple, they were astonished at it, and afraid lest the thick darkness should be utter darkness to them; the amazing sight, such as they had never seen in their days, we may suppose, drove every man to his prayers, and the \ainest minds were made serious by it. Solomon therefore set in with their prayers, and blessed them all; as one having authority, (for the less is blessed of the better,) in God's name, he spake peace to them, and a blessing; like that with which the angel blessed Gideon, when he was in a fright, upon a like occasion; (Judg. 6. 22, 23.) Peace be unto thee; fear not, thou shalt not die. Solomon blessed them, tint is, he pacified them, and freed them from the consternation they were in. To receive this blessing, they all stood up, in token of reverence, and readiness to hear and accept it. It is a proper posture to be in, when the blessing is pronounced.

2. He informed them concerning this house which he had built, and was now dedicating. He begins his account with a thankful acknowledgment of the good hand of his God upon him hitherto: Blessed be the Lord God of Israel, v. 15. What we have the pleasure of, God must have the praise of. He thus engaged the congregation to lift up their hearts in thanksgivings to God, which would help to still the tumult of spirit which, probably, they were in. "Come," says he, "let God's awful appearances not drive us from him, but draw us to him; Let us bless the Lord God of Israel." Thus Job, under a d irk scene, blessed the name of the Lord. Solomon here blessed God, (1.) For his j)romise which \\esfiake with his mouth to David. (2.) F r the performance; that he had now fulfilled it with his hand. We have then the best sense of God's mercies, and most grateful both to ourselves ;'nd to our God, when we run up those streams to the fountain of the covenant, and compare what God does with what he has said.

Solomon is now making a solemn surrender or dedication of this house unto God, delivering it to God by his own act and deed. Grants and conveyances commonly begin with recitals of wh it has been before done, leading to what is now done: accordingly, here is a recital of the special causes and considerations moving Solomon to build this house.

[1.] He recites the want of such a place. It was necessary that this should be premised; for, according to the dispensation they were under, there must be one place, in which they must expert God to record his name. If, therefore, there were anv other chosen, this would be usurpation. But he shows, from what God himself had s lid, that there was no other, (y. 16.) / chose no city to build a house in for my name; therefore there is occasion for the building of this.

[2.] He recites David's purpose to build such a place. God chose the person first that should rule his people, f I chose David, v. 16.) and then put it into his heart to build a house for God's name, v. 17. It was not a project of his own, for the magnifying of himself; but his good father, of blessed memory, laid the first design of it, though he lived not to lay the first stone.

[3.] He recites God's promise concerning himself: God approved his father's purpose; {v. 18.) Thou didst well that it was in thine heart. Note, Sincere mtentions to do good shall be graciously approved and,accepted of God, though Providence

prevent our putting of them in execution. The desire of a man is his kindness. See 2 Cor. 8. 12. God accepted David s good will, yet would not permit him to do the good work, but reserved the honour of it for his son, {v. 19.) He shall build the house to my name; so that what he had done, was not of his own head, nor for his own glory; but the work itself was according to his father's design, and his doing of it was according to God's designation. [4.] He recites what he himself had done, and with what intention; / have built a house, not for my own name, but for the na?ne of the Lord God of Israel, {v. 20.) and set there a place for the ark, V. 21. Thus all the right, title, interest, claim, and demand, whatsoever, which he or his had, or might have, in or to this house, or any part of its appurtenances, he resigns, surrenders, and gives up, to God for ever. It is for his name, and his ark. In this, says he, the Lord hath performed his word that he spake. Note, Whatever good we do, we must look upon it as the performance of God's promise to us, rather than the performance of our promises to him. The more we do for God, the more we are indebted to him; for our sufficiency is of him, and not of ourselves.

22. And Solomon stood before the altar of the Lord, in the presence of all the congregation of Israel, and spread forth his hands toward heaven: 23. And he said, Lord God of Israel, there is no god like thee, in heaven above, or on earth beneath, who keepest covenant and mercy with thy servants that walk before thee with all their heart; 24. Who hast kept with thy servant David my father that thou promisedst him : thou spakest also with thy mouth, and hast fulfilled it with thine hand, as it is this day. 25. Therefore now. Lord God of Israel, keep with thy servant David my father that thou promisedst him, saying, There shall not fail thee a man in my sight to sit on the throne of Israel; so that thy children take heed to their way, that they walk before me, as thou hast walked before me. 26. And now, O God of Israel, let thy word, I pray thee, be verified, which thou spakest unto thy servant David my father. 27. But will God indeed dwell on the earth ? Behold, the heaven, and heaven of heavens, cannot contain thee ; how much less this house that I have builded! 28. Yet have thou respect unto the prayer of thy servant, and to his supplication, O Lord my God, to hearken unto the cry and to the prayer which thy siprvant prayeth before thee to-day: 29. That thine eyes may be open toward this house night and day, even toward the place of which thou hast said, My name shall be there; that thou mayest hearken unto the prayer which thy servant shall make toward this place. 30. And hearken thou to the supplication of thy servant, and of thy people Israel when they shall pray toward this place: and hear thou in heaven thy dwelling-plnce;

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493

and when thou hearest, forgive. 31. If any man trespass against his neighbour, and an oath be laid upon him to cause him to swear, and the oath come before thine ahar in this house : 32. Then hear thou in heaven, and do, and judge thy servants, condemning the wicked, to bring his way upon his head; and justifying the righteous, to give him according to his righteousness.

33. When thy people Israel be smitten down before the enemy, because they have sinned against thee, and shall turn again to thee, and confess thy name, and pray, and make supplication unto thee in this house:

34. Then hear thou in heaven, and forgive tlie sin of thy people Israel, and bring them again unto the land which thou gavest unto their fathers. 35. When heaven is shut up, and there is no rain, because they have sinned against thee ; if they pray toward this place, and confess thy name, and turn from their sin, when thou afflictest them: 36. Then hear thou in heaven, and forgive the sin of thy servants, and of thy people Israel, that thou teach them the good way wherein they should walk, and give rain upon thy land which thou hast given to thy people for an inheritance. 37. If there be in the land famine, if there be pestilence, blasting, mildew, locust, or if there be caterpillar; if their enemy besiege them in the land of their cities, whatsoever plague, whatsoever sickness, there he; 38. What prayer and supplication soever be made by any man, or by all thy people Israel, which shall know every man the plague of his own heart, and spread forth his hands toward this house: 39. Then hear thou in heaven thy dwelling-place, and forgive, and do, and give to every man according to his ways, whose heart thou knowest; (for thou, even thou only, knowest the hearts of all the children of men;) 40. That they may fear thee all the days that they live in thq land which thou gavest unto our fathers. 41. Moreover, concerning a stranger that is not of thy people Israel, but cometh out of a far country for thy name's sake; 42. (For they shall hear of thy great navTie, and of thy strong hand, and of thy stretched-out arm ;) when he shall come and pray toward this house: 43. Hear thou in heaven thy dwelling-place, and do according to all that the stranger calleth to thee for; that all people of the earth may know thy name, to fear thee, as do thy people Israel; and that they may know that this house, which I have buiided, is called by thy name. 44. If thy people go out to battle against their enemy, whithersoever thou shaft send them, and

shall pray unto the Lord toward the city

which thou hast chosen, and toward the house that I have built for thy name: 45. Then hear thou in heaven their prayer and their supplication, and maintain their cause. 46. If they sin against thee, (for there is no man that sinneth not,) and tliou be angry vVith them, and deliver them to the enemy, so that they carry them away captives unto the land of the enemy, far or near; 47. Yet if they shall bethink themselves m the land whither they were carried captives, and repent, and make supplication unto thee in the land of them that carried them captives, saying. We have sinned, and have done perversely, we have committed u ickedness 48. And so return unto thee with all theii heart, and with all their soul, in the land of their enemies which led them away captive, and pray unto thee toward their land which thou gavest unto their fathers, the city which thou hast chosen, and the house which I have built for thy name: 49. Then hear thou their prayer and their supplication in heaven thy dwelling-place, and maintain their cause, 50. And forgive thy people that have sinned agahist thee, and all their transgressions wherein they have transgressed against thee, and give them compassion before them who carried them captive, that they may have compassion on them: 51. For they he thy people, and thine inheritance, which thou broughtest forth out of Egypt, from the midst of the furnace of iron: 52. That thine eyes may be open unto the supplication of thy servant, and unto the supplication of thy people Israel, to hearken unto them in all that they call for unto thee; 53. For thou didst separate them from among all the people of the earth, to he thine inheritance, as thou spakest by the hand of xVIoses thy servant, when thou broughtest our fathers out of Egypt, O Lord God.

Solomon having made a general surrender of this house to God, which God had signified his acceptance of by taking possession, next follows Solomon's prayer; in which he makes a more particular declaration of the uses of that surrender, with all humility and reverence, desiring that God would agree thereto. In short, it is his request that this temple might be deemed and taken, not only for a house of sacrifice, (no mention is made of that in all this prayer, that was taken for granted,) but a house of firayer for all people: and herein it was a type of the gospel-chiirch: see Isa. 56. 7. compared with Matth. 21. 13. Therefore Solomon opened this house, not only with an extraordinary sacrifice, but with an extraordinary prayer.

I. The person that prayed this prayer, was great. Solomon did not appoint one of the priests to do it, or one of the prophets, but did it himself, in the firesence of all the congregation of Israel, v. 22. 1. It was well that he was able to do it; a sign thai

I. KINGS, VIII.

lie had made a good improvement of the pious education whi.h h.s parents ga\e him. With all his learning, it seems, he learnt to pray well, and knew how to express himself to God in a suitable manner, firo re nata —on the sfiur of the occasion, without a prescribed form. In the crowd of his philosophical transactions, his jiroverbs, and songs, he did not forget his devotions. He was a gainer by prayer, \ch. 3. 11, &c.) and, we may suppose, gave himself much to it, so that he excelled, as we find here, in praying gifts. 2. It was well that he was willing to do it, and not shy of performing divine service before so great a congregation: he was far from thinking it any disparagement to him, to be his own chaplain, and the mouth of the assembly to God; and shall any think themselves too great to do this office for their own families? Solomon, in all his other glory, even on his ivory throne, looked not so great as he did now. Great men should thus support the reputation of religious exercises, and so honour God with their greatness. Solomon was herein a type of Christ, the great Intercessor for all over whom he rules.

II. The posture in which he prayed, was very reverent, and expressive of humility, seriousness, and fervency in prayer. He .^tood before the altar of the Lord; intimating that he expected the success of his prayer in the virtue of that sacrifice which should be offered up in the fulness of time, typified by the sacrifices offered at that altar. But when he addressed himself to prayer, 1. He kneeled down, as appears, v. 54. where he is said^ to rise from his knees; compare 2 Chron. 6. 13. Kneeling is the most proper posture for prayer, Eph. 3. 14. The greatest of men must not think it below them, to kneel before the Lord their Maker. Mr. Herbert says, "Kneeling never spoiled silk stockings." 2. He s/iread forth his hands toivard heaven; and, as it should seem by v. 54. continued so, to the end of the prayer, hereby expressing his desire towaid. and expectations from, God, as a Father in heaven. He spread forth his hands, as it were to offer up the prayer from an open enlarged heart, and to urge it into heaven; and also to receive the mercy thence, with both arms, which he prayed for. Such outward expressions of the fixedness and fervour of de\otion, ought not to be despised or ridiculed.

III. The prayer itself was \'ery long, and yet perhaps longer than is here recorded. At the throne of grace, we ha\e liberty of speech, and should use our liberty. It is not making long prayers, but making them for a pretence, that Christ condemns.

In this excellent prayer, Solomon does, as we should in every prayer:

1. He gives glory to God. This he begins with, as the most proper act of adoration. He addresses himself to God as the Lord God of Israel, a God in covenant with them. And, (1.) He gives him the praise of what he is, in general; the best of beings in himself; "There is no God like thee, none of the powers in heaven or earth to be compaied with thee;" and the best of masters to his people, "ivho keefiest covenant and mercy tvith thy servants; not only HS good as thy word, in keeping covenant, but better than thy word, in keeping mercy, doing that for them, which thou hast not given them an express promise of, provided they nvalk before thee wUh all their heart, are zealous for thee, with an eye. to thee." (2.) He gives him thanks for what he had done, in particular, for his family; {v. 24.) Thou hast kefit with thy servant David, as with thv other servants, that which thou promisedst him. The promise was a great favour to him, his support and joy, and now, performance is the crown of it: Thou hast fulfilled it, as it is this day. Fresh ex-

periences of the truth of God's promises, call for enlarged praises.

2. He sues for grace and favour from God.

(1.) That God would pe;form to him and his the mercy which he had promised, v. 25, 26. Observe how this comes in: he thankfully acknowledges the performance of the promise, in part; hitherto, God had been faithful to his wrrd, "VAou hast kefit with thy servant David that which tho:i promisedst him; so far, that his son fills his throne, and has built the intended temple; therefore now keep, with thy serxmnt David that which thou hast inrther promised him, and which yet remains to be fulfilled in its season." Note, The experiences we have of God's performing his promises, should encourage us to depend upon them, and plead them with God: and those who expect further mercies, must be thankful for former mercies. Hitherto, God lias helped, 2 Cor. 1. 10. Solomon repeats the promise, (x". 25.) There shall not fail thee a man to sit on the throne, not omitting the condition, so that thy children take heed to their way; for we cannot expect God's performance of the promise, but upon our performance of the condition: and then he humbly begs this entail, (x^. 26.) A''ovj, 0 God of Israel, let thy words be verified. God's promises (as we have often observed) must be bcth the guide of our desires, and the ground of our hopes and expectations, in prayer. David had nrayed, (2 Sam. 7. 25.) Lord, do as thou hast said. Note, Children should learn of their godly parents how to pray, and plead, in prayer.

(2.) That God would have respect to this temple which he had now taken possession of, and that his eyes might be continually open towards it, v. 29. That he would graciously own it, ind so put an honour upon it. To this purpose, he premises, [1.] An humble admiration of God's gracious condescension; (v. 27.) "But will God indeed dwell on the earth? Can we imagine that a Being, infinitely high, and holy, and happy, should stoop so low, as to let it be said of him, that he dwells upon the earth, and blesses the worms of the earth with his presence? The earth, that is corrupt, and over-sDread with sin! Cursed, and reserved to fire! Lord, how is it?" [2.] An humble acknowledgment of the incapacity of the house he had built, though very capacious, to contain God. The heaven of heavens cannot do that, for no place can include him, who is present in all places; even this house is too little, too mean to be the residence of Him that is infinite in being and glory. Note, When we have done the most we can for God, we must acknowledge the infinite distance and disproportion between us and him, between our ser\ices and his perfections.

This premised, he prays, in general, First, That God would graciously hear and answei" the prayer he was now praying, v. 28. It was an humble prayer, the prayer of thy servant; an earnest prayer, such a prayer as is a cry; a prayer made in faith, " before thee, as the Lord, and my God; Lord, hearken to it; have respect to it, not as the prayer of Israel's king," (no man's dignity in the world, or titles of honour, will recommend him to God,) "but as the praver of thy servant." Secondly, That God would, in like manner, hear and answer all the prayers that should, at any time hereafter, be made in or toward this house which he had now built, and of which God had said, My name shall be there; {v. 29.) his own prayers. Hearken to the prayers which thy servant shall make; and the prayers of all Israel, and of every particular Israelite, v. 30. Hear it in heaven, that is indeed thy dwelling-place, of which this is but a figure; ?^v^6.when thou hearest, forgive the sin that separates between them and God, even the iniquity of their holy things. 1. Hr

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supposes that God's people would ever be a praying people; he resolves to adhere to that duty himself. 2. He directs them to have an eye, in their prayers, to that place where (iod was pleased to manifest his glory, so as he did not any where else on earth. None but priests might come into that place; but when they worshipped in the courts of the temple, it must be with an eye toward it; not as the object of their worship, (that were idolatry,) but as an instituted medium of their worship, helping the weakness of their faith, and typifying the mediation of Jesus ChriSt, who is the true Temple, to whom we nmst have an eye in every thing wherein we ha\ e to do with God. They that were at a distance, 1 ioked toward Jerusalem, fi)r the sake of the temple, even when it was in ruins, Dan. 6. 10. 3. He begs that God would hear the prayers, i.nd forgive (he sins, of all that look this way in their prayers: not as if he thought all the devout prayers offered i;p to God by those who had no knowledge of this house, or regard to it, were therefore rejected; but he desired that the sensible tokens of the divine presence with which this house was blessed, might always give sensible encouragement and comfort to believing petitioners.

More particularly, he here puts divers cases in which he supposed application would be made to God by prayer, in or toward this house of prayer.

(1.) If God wei'e appealed to by an oath for the determining of any contro\ etted right between man and man, and the oath were taken before this altar, he prayed that God would, some way or other, discover the truth, and judge between the contending parties, v. 31, 32. He prays that, in difficult matters, this throne of grace might be a throne of judgment, from which (iod would right the injured that believingly appealed to it, and punish the injurious that presumptuously appealed to it. It was usual to swear by the temple and altar, Matth. 23. 16, 18. Which corruption perhaps took its rise from this supposition of an oath taken, not by the temple or altar, but at or near them, for the greater solemnity.

(2.) If the people of Israel were groaning under any national calamity, or any particular Israelite under any personal calamity, he desires that the prayers they should make in or toward this house, might be heard and answered.

[1.] In ca.se o{ fiiiblic Judgments; war, (f. 33.) want of rain, {v. 35.) famine or pestilence; (v. 37.) and he ends, with any plague or sickness; for no calamity befalls other people, which may not befall God's Israel. Now he supposes, J'lrst, That the cause of the judgment would be sin, and nothing else: if they be smitten before the enemy, if there be no rain, it is because they have sinned against thee: that is it that makes all the mischief. Secondly, That the consequence of the judgment would be, that they would cry to God, and make supplication to him, in or toward that house. Those that slighted him before, would solicit him then; Lord, in trouble have they visited thee: In their affliction they will seek me early, and earnestly. Thirdly, That the condition of the removal of the judgment was something more than bare praying for it. He could not, he would not. ask that their prayer might be answered, unless they did also turn from their sin, {v. 35.) and turn again to God; {v. 33.) that is, unless they did truly repent and reform. On no other terms may we look for salvation, in this world or the other. But, if they did thus qualify themselves for mercy, he prays, 1. That God would hear from heaven, his holy temple above, to which they must look, through this temple. 2. That he would forgive their sin; for judgments are then only removed in mercy, when sin is pardoned. 3. That he would teach them the good way wherein they should walk, by his Spirit, with his word and prophets; and thus

they might be both profited by the:" trouble, (fo'* blessed is the man whom God chastens and teachcn,) and prepared for deliverance; which then comes in love, when it finds us brought back to the good way of God and duty. 4. That he would then remove the judgment, and redress the grievance, whatever it is; not only accept the prayer, but give in the mercy prayed for.

[2. J In case oi personal afflictions, v. 38.. 40. " If any man of Israel has an errand to thee, here let him find thee, here let him find favour with thee." He does not mention particulars; so numerous, so various, are the grievances of the children of men: First, He supposes that the complainants themselves would very sensibly feel from their own burthen, and would open that case to God, which otherwise they kept to themseh es, and did not make any man acquainted with. They shall know every man the plague of his own heart, what it is that pains him; and shall spread their hands, that is, spread their case, as Hezekiah spread the letter, in prayer, toward this house; whether the trouble be of body or mind, they shall represent it before God. Inward burthens seem especially meant; sin is the plague of our own heart, our indwelling corruptions are our spiritual diseases: every Israelite indeed endeavours to know these, that he may mortify them, and watch against the risings of them. These he complains of, this is the burthen he gro ns under; O wretched man that J am! These drive hiia to h's knees, dri\ e him to the sanctu iry; lamenting thei-e, he spreads forth his hands in prayer, t^'econdly, He refers all cases of this kind, that should be brought hither, to God. 1. To his omniscience; '* Thou, even thou only, knowest the hearts of all the children of men, not only the plagues of their hearts, their se\ eral wants and burthens," (these he knows, but he will know them from us,) ''but the desire and intent of the heart, the sincerity or hypocrisy of it. Thou knowest which prayer comes from the heart, and which from the lips onlv." The hearts of kings are not unsearchable to God. 2. To his justice; Give to every man according to his ways; and he will not fail to do so, by the rules of grace, not the law, for then we are all undone. 3. To his mercy; Hear, and forgive, and do, (t;. 39.) that they may fear thee all their days, v. 40. This use we should make of the mercy of God to us in hearing our prayers, and forgiving our sins, we should thereby be engaged to fear him while we live: Fear the Lord and his goodness; there is forgiveness with him, that he may be feared.

[3. ] The case of the stranger that is not an Israelite, is next mentioned; a proselyte that comes to the temple to pray to the God of Israel, being convinced of the folly and wickedness of worshipping the gods of his country. First, He supposes that there would be many such; {xk 41, 42.) that the fame of God's great works which he had wrought for Israel, by which he proved himself to be above all gods, nay, to be God alone, would re ich to distant countries; they that live remote, shall hear of thy strong hand, and thy stretched-out arm; and this will bring all thinking considerate people to pray toward this house, that they may obtain the favour of a God that is able to do them a real kindness. Secondly, He begs that God would accept and answer the proselyte's prayer; (x'. 43.) Do according to all that the stranger calleth to thee for. Thus early, thus ancient, were the indications of favour toward the sinners of the Gentiles; as there was then one law for the native and for the stranger, (Exod. 12. 49.) so there was one gospel f^r both. Thirdly, Herein, he aims at the glory of God, and the propagating of the knowledge of him. "O let the stranger, in a special manner, speed well in his address, that he may carry away with him to hi*

I. KINGS, VIII.

i)wn country a good report of the God of Israel; that all ficofile may know thee and fear thee, (and, if they know thee ai-ight, they will fear thee,) as do thv [leofile Israel." So fur is Solomon from mono-ptJ^lizing the knowledge and service of God, and wishing to have them confined to Israel only, (which was the envious desire of the Jews in the days of Christ and his apostles,) that he prays that allfieo-Hle might fear God as Israel did. Would to God, th.it all the children of men might receive the adoption, and be made God's children. Father, thus glorify thy name.

[4. J The case of an army going forth to battle, is next recommended by Solomon to the divine favour. It is supposed that the aniiy is encamped at a distance, somewhere a great way off, sent by divine order against the enemy, v. 44. "When they are ready to engage, and consider the perils and doubtful issues of battle, and put up a prayer to God for protection and success, with their eye toward this city and temfile, then hear their fir ay er, encourage their hearts, strengthen their hands, cover their heads, and so maintain their cause, and give them victory." Soldiers in the field must not think it enough that they who tarry at home, pray for them, but must pray for themselves, and they are here encouraged to hope for a gracious answer. Praying should always go along with fighting.

[5.] The case of poor capti\es, is the last that is here mentioned, as a proper object of divine compassion. First, He supposes that Israel would sin. He knew them, and himself, and the nature of man, too well to think this a foreign supposition; for there is no man that sinneth not, that does not enough to justify God in the severest rebukes of his providence; no man but what is in danger of falling into gross sin, and will, if God leave him to himself. Secondly, He supposes what may well be expected, if Israel revolt from God, that God will be angry with them, and deliver them into the hand of their enemies, to be carried captive into a strange country, v. 46. Thirdly, He then supposes that they will bethink themselves, will consider their ways; for afflictions put men upon consideration; and when once they are brought to consider, they will repent and pray, will confess their sins, and humble themselves, saying, M^e have sinned, and have done fierversely; {v. 47.) and will return to God in the land of their enemies, whom they had forsaken in their own land. Fourthly, He supposes that in their prayers they will look toward their own land, the holy land, Jerusalem the holy city, and the temple the holy house, and directs them so to do, {v. 48.) for his sake, who gave them that land, chose that city, and to whose honour that house was built. Fifthly, He prays that then God would hear their firayers, forgive their sins, filead their cause, and incline their enemies to AcTf compassion on them, v. 49,50. Godhas all hearts in his hand, and can, when he pleases, turn the sti'ongest stream the contrary way, and make those to pity his people, who have been their most cruel persecutors. See thi^ prayer answered, Ps. 106. 46. He made them to be fiitied of all those that carried them captive, which, if it did not enlarge them, yet eased their captivity. Sixthly, He pleads their relation to God, and his interest m them; "They are thy people, whom thou hast taken into thy co\enant, and under thy care and conduct; thine inheritance, from which, more than from any other nation, thy rent and tribute of glory issue and arise; (x". 51.) separated from among all people to be so, and by distinguishing favours appropriated to thee," v. 53.

Lastly, After all these particulars, he concludes with this general request, that God would hearken to all his praying people in all that they call unto him for, v. 52. No place, now under the gos])el, can be ip-agined to add any acceptableness to the

prayers made in or toward it, as the temple then did; that was a shadow, the substance is Christ; whatever we ask in his name, it shall be given us.

54. And it was so, that when Solomon had made an end of praying all this prayer and supplication unto the Lord, he arose from before the altar of the Lord, from kneeling on his knees with his hands spread up to heaven. 55. And he stood, and blessed all the congregation of Israel with a loud voice, saying, 56. Blessed be the Lord, that hath given rest unto his people Israel, according to all that he promised: there hath not failed one word of all his good promise, which he promised by the hand of Moses his servant. 57. The Lord our God be with us, as he was with our fathers: let him not leave us, nor forsake us; 58. That he may incline our hearts unto him, to walk in all his ways, and to keep his commandments, and his statutes, and his judgments, which he commanded our fathers. 59. And let these my words, wherewith I have made supplication before the Lord, be nigh unto the Lord our God day and night, that he maintain the cause of his servant, and the cause of his people Israel at all times, as the matter shall require; 60. That all the people of the earth may know that the Lord is God, and that there is none else. 61. Let your heart, therefore, be perfect with the Lord your God, to walk in his statutes, and to keep his commandments, as at this day.

Solomon, after his sermon in Ecclesiastes, gives us the conclusion of the whole matter; so he does here, after this long prayer; it is called his blessing of the people, v. 55. He pronounced it standing, that he might be the better heard, and because he blessed as one having authority; never were words more fully spoken, or more pertinently; never was congregation dismissed with that which was more likely to affect them and abide with them.

I. He gives God the glory of the great and kind things he had done for Israel, v. 56. He stood up to bless the congregation, (v. 55. ) but begins with blessing God, for we must, in ei'ery thing, giv thanks. Do we expect God should do well for us and our's? Let us take all occasions to speak well of him and his. He blesses God who has given, he does not say wealth, and honour, and power, and victory, to Israel; but rest, as if that were a blessing more valuable than any of those: let not those wTio have rest, undervalue that blessing then, though they want some other. He compares the blessings God had bestowed upon them, with the promises he had given them, that God might have the honour of his faithfulness, and the truth of that word of his, which he has magnified above all his name. 1. He refers to the promises given by the hand of Moses, as he did (y. 15, 24.) to those which were made to David; there were promises given by Moses, as well as precepts: it was long ere God gave Israel the promised rest, but they had it at last, after many trials; the day will come, when God's spiritual Israel will rest from all their labours. 2. He docs, as it were, write a receipt in full on the back of these bonds. There has not failed one word of all his good.

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promises; this discharge he gives in the name of all Israel, to the everlasting honour of the divine faithfulness, and the everlasting encouragement of all those that build upon the divine promises.

II. He blesses himself and the congregation, expressing his earnest desire and hope of these four things. 1. The presence of God with them, that is all in all to the happiness of a church and nation, and of every particular person. This great congregation was now shortly to scatter, and it was not likely that they would ever be all together again in this world; Solomon therefore dismisses them with this blessing. The Lord be fireaent with us, and that will be coiiif rt enough, when we are absent from each other; the Lord our God be tvith us, as he was with our fathers; {y. 57.) let him not leave us, let him be to us to-day, and to our's for ever, what he was to those that went before us." 2. The power of his grace upon them; ^^ Let him be with us, and continue with us, not that he may enlarge our coasts, and increase our wealth, but that he may incline our hearts to himself, to walk in all his ways, and to keep, his commandments," v. 58. Spiritual blessings are the best blessings, which we should covet earnestly to be blessed with: our hearts are naturally averse to our duty, and apt to decline from God; it is his grace that inclines them, grace that must be obtained by prayer. 3. An answer to the prayer he had now made, "Let these my words be nigh unto the Lord our God day and night, v. 59 Let a gracious return be made to every prayer that shall be made here, and that will be a continual answer to this prayer." What Solomon here asks for his prayer, is still granted in the intercession of Christ, which his supplication was a type of; that powerful prevailing intercession is before the Lord our God day and night, for our great Advocate attends continually to this very thing, and we may depend upon him to maintain our cause, (against the adversary that accuses us day and night. Rev. 12. 10.) and the common cause of his Jieofile Israel, at all times, upon all occasions, as the matter shall require, so as to speak for us the word of the day in its day, as the original here reads it, from which we shall receive grace sufficient, suitable, and seasonable, in every time of need. 4. The glorifying of God in the enlargement of his kingdom among men. Let Israel be thus blessed, thus favoured; not that all people may become tribut iries to us, (Solomon sees his kingdoni as great as he desires,) but that all people may know that the Lord is God, and he only, and may come and worship him, v. 60. With this Solomon's prayers, like the prayers of hit father, David the son of Jesse, are ended; (Ps." 72. 19, 20.) Let the whole earth bellied with his glory: we cannot close our prayers with a better summary than this. Father, glorify thy name.

III. He solemnly charges his people to continue and persevere in their duty to God; having spoken to God for them, he here speaks from God to them, and those only would fare the better for his prayers that were made better by his preaching; his admonition, at parting, is, "Let your heart be perfect with the Lord our God; {v. 61.) let your obedience be universal without dividing, upright without dissembling, and constant without declining;" this is evangelical perfection.

62. And the kin^, and all Israel with him, oftered sacrifice before the Lord. 63. And Solomon offered a sacrifice of peace-offerings, which he offered unto the Lord, two and twenty thousand oxen, and a huridred and twenty thousand sheep. So the king and all the children of Israel dedicated the

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house of the Lord. 64. The same day did the king hallow the middle of the court that loas before the house of the Lord : for there he offered burnt-offerings, and meat-offerings, and the fat of the peace-offerings; because the brazen altar that was before the Lord was too little to receive the burnt-offerings and meat-offerings, and the fat of the peace-offerings. 63. And at that time Solomon held a feast, and all Israel with him, a great congregation, from the entering in of Ha-math unto the river of Eg}'pt, before the Lord our God, seven days and seven days, even fourteen days. 66. On the eighth day he sent the people away: and they blessed the king, and went unto their tents joyful and glad of heart, for all the goodness that the Lord had done for David his servant, and for Israel his people.

We read before, that Judah and Israel were'eat-ing and drinking, and very cheerful, under their own vines and fig-trees; here we have them so in God's courts; now they found Solomon's words true concerning Wisdom's ways, that they are ways of pleasantness.

1. They had aliundant joy and satisfaction, while they attended at God's house, for there, (1.) Solomon offered a great sacrifice, 22,000 oxen, and 120,000 sheep, enough to have drained the countiy of cattle, if it had not been a very fruitful land. The heathen thought themselves very generous when they offei-ed sacrifices by hundreds, {hecatombs they called them,) but Solomon outdid them, he offered them by thousands. When Moses dedicated his altar, the peace-offerings were twenty-four bullocks; rains, goats, and lambs, 180; (Numb. 7. 88.) then the people were poor, but now that they were increased in wealth, more was expected from them; where God sows plentifully, he must reap accordingly. All these sacrifices could not be offered in one day, but in the several days of the feast; thirty oxen a day served Solomon's table, but thousands shall go to God's altar; few are thus minded, to spend more on their souls than on their bodies. The flesh of the peace-offerings which belonged to the offerer, it js likely, Solomon treated! the people with; Christ fed these who attended hina^ The brazen altar was not large enough to receive all these sacrifices, so that, to serve the present occasion, they were forced to offer many of theia in the middle of the court, v. 64. Some think, on altars, altars of earth or stone, erected for the purpose, and taken down when the solemnity wasover; others think, on the bare ground: they that will be generous in serving God, need not stint themselves for want of room and occasion to be so. (2.) He kept a feast, the feast of tabernacles, as it should seem, after the feast of dedication, and both together lasted fourteen days; (y. 65.) yet they said not. Behold, what a weariness is it!

2. They carried this joy and satisfaction with them to their own houses. When they were dismissed, they blessed the king, (v. 66.) applauded him, admired him, and retumedhim the thanks of the congregation, and then ^ent to their tents, joyful and glad of heart, all easy and pleased; God'^s goodness was the matter of their joy, so it should be of cur's at all times; they rejoiced in God's blessing, both on the royal family and on the kingdom; thus should we go home, rejoicing, from holy ordinances, and go on our way, rejoicing for God*s goodness to our Lord

Jesus, (of whom David his servant was a type,) in the advancement and establishment of his throne, pursuant to the covenant of redemption, and to all believers, his spiritual Israel, in their sunctification and consolation, pursuant to the covenant of grace; if we rejoice not herein always, it is our own fault.

CHAP. IX.

In this chapter, we have, I. The answer which God, in a vision, gave to Solomon's prayer, and the terms he settled with him, v. 1 .. 9. II. The interchanging of grateful kindnesses between Solomon and Hiram, v. 10.. 14. III. His workmen and buildings, v. 15.. 24. IV. His devotion, v. 25. V. His trading navy, v. 26. . 2S.

1. A ND it came to pass, when Solomon XJL had finished the building of the house of the Lord, and the king's house, and all Solomon's desire which he was pleased to do, 2. That the Lord appeared to Solomon the second time, as he had appeared unto him at Gibeon. 3. x\nd the Lord said unto him, I have heard thy prayer and thy supplication that thou hast made before me: I have hallowed this house which thou hast built, to put my name there for ever; and mine eyes and mine heart shall be there perpetually. 4. And if thou wilt walk before me, as David thy father walked, in integrity of heart, and in uprightness, to do according to all that I have commanded thee, and wilt keep my statutes and my judgments ; 5. Then T will establish the throne of diy kingdom upon Israel for ever, as I promised to David thy father, saying, There shall not fail thee a man upon the throne of Israel. 6. But if you shall at all turn from following me, you or your children, and will not keep my commandments and my statutes which I have set before you, but go and serve other gods, and worship them; 7. Then will I cut off Israel out of the land which I have given them: and this house, which I have hallowed for my name, will I cast out of my sight; and Israel shall be a proverb and a by-word among all people : 8. And at this house, ivhich is high, every one that passeth by it shall be astonished, and shall hiss; and they shall say. Why liath the Lord done thus unto this land, and to this house ? 9. And they shall answer. Because they forsook the Lord their God, who brought forth their fathers out of the land of Egypt, and have taken hold upon other gods, and have worshipped them, and served them: therefore hath the Lord brought upon them all this evil.

God had given a real answer to Solomon's prayer, and tokens of his acceptance of it immediately, by the Jire from heaven which consumed the sacrifices; (as we find, 2 Chron. 7. 1.) but here we have a more express and distinct answer to it. Observe,

I. In what way God ga\e him this answer; he appeared to him, as he had done at Gibeon, in the beginning of his reign, in adream or vision, v. 2. The

L KINGS, IX.

comparing of it with that, intimates that it was the very night after he had finished the solemnities of his festixal, for so that was, 2 Chron. 1. 6, 7. And then V. 1. speaking of Solomon's finishing all his buildings, which was not till many years after the dedication of the temple, must be read thus, Solo-moii Jinlsfied; (as it is 2 Chron. 7. 11.) and v. 2. must be read, and the Lord had afipeared. II. The purport cf tliis prayer.

1. He assures him of his special presence in the temple he had built, in answer to the prayer he had made; (t'. 5.) I have hallowed this house. Solomon had dedicated it, but it was God's prerogative to hallow it, to sanctify or consecrate it; men cannot make a place holy, yet what we, in sincerity, devote to (iod, we may hope he will graciously accept of, as his; and his eyes and his heart shall be upon it. Apply it to persons, the living temples; those whom God hallows or sanctifies, whom he sets apart for himself, have his eye, his heart, his love and care, and this, perpetually.

2. He shows him that he and his people were, for the future, ufion their good behaviotir; let them not be secure now, as if they might live as they please, now that they have the temfile of the Lord among them, Jer. 7. 4. No, this house was designed to protect them in their allegiance to God, but not in their rebellion or disobedience: God deals plainly with us, sets before us good and evil, the blessing and the curse, and lets us know what we must trust to. God here tells Solomon,

(1.) That the establishment of his kingdom depended upon the constancy of his obedience; (t. 4, 5.) "7/' thou wilt walk before me as David did, who left thee a good example, and encouragement enough to follow it, (an advantage thou wilt be accountable for, if thou do not improve it,) if thou wilt walk as he did, in in tegrity of heart and uprightness, " (for tliat is the main matter, no religion but sincerity,) " then I will establish the throne of thy kingdom, and not otherwise;" for on that condition the promise was made, Ps. 132. 12. If we perform our part of the covenant, (iod will not fail to perform his; if we improve the grace God has given us, he will confirm us to the end. Let not the children of godly parents expect the entail of the blessing, unless they tread in the steps of those that are gone before them to heaven, and keep up the virtue and piety of their ancestors.

(2.) That the ruin of his kingdom would be the certain consequence of his or his children's apostasy from God, [y. 6.) " But know thou, and let thy family and kingdom know it, and be admonished by it, that if you shall altogether turn from following me," (so it is thought it should be read,) "if you forsake my service, desert mine altar, and go and serve other gods," (for that was the covenant-breaking sin,) " if you or your children break off from me, this house will not save you." But, [1.] Israel, though a holy nation, will be cut off, {y. 7. ) by one judgment after another, till they become a proverb and a by-word, and the most despicable people under the sun, though now the most honourable; this supposes the destruction of the royal family, though it is not particularly threatened; the king is, of course, undone, if the kingdom be. [2.] The temple, though a holy house, which God himself had hallowed for his name, should be abandoned and laid desolate, v. 8, 9. This house which is high; they prided themselves in the stateliness and magnificence of the structure, but let them know that it is not so high as to be out of the reach of God's judgments, if they vilify it so as to exchange it for groves and idol-temples, and yet, at the same time, magnify it so as to think it secures the favour of God to them, though they everso much corrupt themselves. This house which is high; they that now fiass by it.

1. KINGS, IX.

499

are astonished at the bulk and beauty of it; the richness, cdninvance, and workmanship, are. admired bv all spectators, and it is called a stupendous fabric; b'ul if you forsake God, its height will make its fall the more amazing, and they that pass by will be as much astonished at its ruins, while the guilty, self-convicted, self-condemned, Israelites, will be forced to acknowledge, with shame, that they themselves were the ruin of it; for when it shall be asked. Why hath the Lord done thus to this house? they cannot but answer. It was because they forsook the Lord their God. See Deut. 29. 24, 25. Their sin will be read in their punishment, they deserted the temple, and therefore God deserted it; they profaned it with their sins, and laid it common, and therefore God profaned it with his judgments, and laid it waste: God gave Salomon fair warning of this, now that he had newly built and dedicated it, that he and his people might not be high-minded, but fear.

10. And it came to pass at the end of twenty years, when Solomon had built the two houses, the house of the Lord, and the king's house, 11. {Noiv Hiram the king of Tyre had furnished Solomon with cedar-trees, and fir-trees, and with gold, according to all his desire,) that then Solomon gave Hiram twenty cities in the land of Galilee. 12. And Hiram came out from Tyre to see the cities which Solomon had given him; and they pleased him not. 13. And he said. What cities are these which thou hast given me, my brother ? And he called them the land of Cabul unto this day. 14. And Hiram sent to the king sixscore talents of gold.

What agreement was made between Solomon and Hiram, when the building-work v/as to be begun, we read befoi'e, ch. 5. Here we have an account of their fair and friendly parting, when the work wdS done.

1. Hiram made good his bargain to the utmost; he had furnished Solomon with materials for his buildings, according to all his desire, {v. 11.) and with gold, V. 14. So far was he from envying Solomon's growing greatness and reputation, and being jealous of him, that he helped to magnify him; Solomon's power, with Solomon's wisdom, needs not t • be dreaded by any of his neighbours; God honours him, therefore Hiram will.

2. Solomon, no doubt, made good his bargain, and gave Hiram food for his household, as was agreed, ch. 5. 9. But here we are told that, over and above that, he gave him twenty cities, (small ones we may suppose, like those mentioned here, ^^. 19.) in the land of Galilee, x'. 11. It should seem, these were not allotted to any of the tribes of Israel, (for the border of Asher came up to them. Josh. 19. 27. which intimates that it did not include them,) but continued ip the hands of the natives, till Solomon made himself master of them, and then made a present of them to Hiram; it becomes those that are great and good, to be generous. Hiram came to see these cities, and did not like them; {v. 12.) They fileased him not. He called the country the land of Cabul, a Phenician word, (says Josephus,) which signifies rfis/2/ecsw.§-; v. 13. He therefore returned them back to Solomon, (as we find, 2 Chron. 8. 2.) who repaired them, and then caused the children of Israel to inhabit them; which intimates that, before, they did not; but when Solomon received back what he had given, no doubt, he honourably ga\ e Hiram an equivalent in

something else. But what shall we think of this? Did Solomon act meanly, in giving Hiram what was not worth his acceptance.' Or, was Hiram humour-some, and hard to please? I am willing to believe otherwise: the country was truly valuable, and the cities in it, but not agreeable to Hiram's genius; the Tyrians were merchants, trading men, that lived in fine houses, and became rich by navigation, but knew not how to value a country that was fit for com and pasture, that was business that lay out of their way; and therefore Hiram desired Solomon to take them again, he knew not what to do with them, ajid if he would please to gratify him, let it be in his own element, by becoming his partner in trade, as we find he did, -v. "27. Hiram, that was used to the clean streets of Tyre, could by no means agree with the miry lanes in the land of Cabul,. whereas the best lands have commonly the woist roads through them: see how the pro\idence oi God suits both the accommodaticn of this earth to the various dispositions of men, and the dispositions of men to the various accommodations of the earth, and all for the good of mankind in general; some take delight in husbandry, and wonder what pleasure sailors can take on a rough sea; others take as much delight in navigation, and wonder what pleasure husbandmen can take in a dirty country, like the land of Cabul; it is so in many other instances, in which we may observe the wisdom of Him whose all souls are, and all lands.

15. And this is the reason of the levy which king Solomon raised. For to build the house of the Lord, and his own house and Millo, and the wall of Jerusalem, and Ha-zor, and Megiddo, and Gezer. 16. For Pharaoh king of Egypt had gone up and taken Gezer, and burnt it with fire, and slain the Canaanites that dwelt in the city, and given \ifor a present unto his daughter, Solomon's wife. 17. And Solomon built Gezer, and Beth-horon the nether, 18. And Baalath, and Tadmor in the wilderness, in the land, 19. And all the cities of store that Solomon had, and cities for his chariots, and cities for his horsemen, and that which Solomon desired to build in Jerusalem, and in Lebanon, and in all the land of his dominion. 20. And all the people that were left of the Amorites, Hittites, Perizzites, Hivites, and Jebusites, which imre not of the children of Israel, 21. Their children that were left after them in the land, whom the children of [srael also were not able utterly to destroy, upon those did Solomon levy a tribute of bond-service unto this day. 22. But of the • children of Israel did Solomon make no bondmen: but they were men of war, and his servants, and his princes, and his captains, and rulers of his chariots, and his horsemen. 23. These were the chief of the officers that wereo\er Solomon's work, five hundred and fifty, which bare rule over the people that wrought in the work. 24. But Pharaoh's daughter came up out of the city of David unto her house which Solomon had built for her: then did

J. KINGS, IX.

lie build Millo. 25. And tliree times in a year did Solomon offer burnt-offerings and peace-offerings upon the altar which he built unto the Lord, and he burnt incense upon the altar that ivas before the Lord. So he finished the house. 26. And king Solomon made a navy of ships in Ezion-geber, which is beside Eloth, on the shore of the Red Sea, in the land of Edom. 27. And Hiram sent in the navy his servants, ship-men that had knowledge of the sea, with the servants of Solomon. 28. And they came to Ophir, and fetched from thence gold, four hundred and twenty talents, and brought it to king Solomon.

We have here a fuither account of Solomon's greatness:

I. His building. He raised a gi*eat levy both of men and money, because he projected a great deal of building, which would both employ many hands, and put him to a vast expense, v. 15. And he was a wise builder, who sat down first, and counted the cost, and would not begin to build, till he found himself able to finish. Perhaps there was some complaint of the heaviness of the taxes, which the historian excuses from the greatness of his undertakings; he raised it not for war, ^as other princes,) which would spend the blood of his subjects, but for building, which would require only their labour and purses. Perhaps David observed Solomon's genius to lie toward building, and foresaw he would have his head and hands full of it, when he penned that song of degrees for Solomon, which begins, Excefit the Lord build the house, they labour in vain that build it; (Ps. 127. 1.) directing him to acknowledge God in all his ways, and, by prayer, and faith in his providence, to take him along with him in all his designs of this kind. And Solomon verily began his work at the right end, for he built God's house first, and finished that before he began his own; and then God blessed him, and he prospered in all his other buildings: if we begin with God, he will go on with us; let the first-fruits be his, and the after-fruits will the more comfortably be our's, Matth. 1 6. 33. Solomon built a chvxrch first, and then he \ was enabled to build houses, and cities, and walls. Those consult not their own interest, that defer to the last what they design for pious uses.

The further order in Solomon's buildings is observable: God's house first, for religion; then his own, for his own convenience; then a house for his wife, to which she removed, as soon as it was ready for her; (v. 24.) then Millo, the Town-house, or Guildhall; then the wall of Jerusalem, the royal city; then some cities of note and strength in the country, which were decayed and unfortified, Hazor, Me-giddo, &c. As he rebuilt these at his own charge, the inhabitants would be not only his subjects, but his tenants, which would increase the revenues of the crown for the benefit of his sucessors; among the rest, he built Gezer, which Pharaoh took out of the nands of the Canaanites, and made a present of to his daughter, Solomon's wife, v. 16. See how God maketh the earth to helfi the woman; Solomon was not himself a warlike prince, but the king of Egypt tliat was, took cities for him to build; then he built cities for convenience, for store, for his chariots, and for his horsemen, v. 19. And, lastly, he built for pleasure ia Lebanon, for his hunting perhaps, or other diversions there; let piety begin, and profit proceed, and leave pleasure to the last.

n. His workmen and servants. In doing such

I great works, he must needs employ abundance of : woikmen. The honour of great men is borrowed

from their inferiors, who do that which they have

the credit of.

1. Solomon employed those which remained of the conquered and devoted nations, in all the slavish work, V. 20, 21. We may suppose that they renounced their idolatry, and submitted to Solomon's government, so that he could not, in honour, utterly destroy them, and they were so poor, that he could not levy money on them, therefore he served himself of their labour. Herein he observed God's law, (Lev. 25. 44.) Thy bondmen shall be of the heathen; and fulfilled Noah's curse upon Canaan, ^ servant of servants shall he be unto his brethren. Gen. 9. 25.

2. He employed Israelites in the more creditable services, v. 22, 23. Of them he made no bondmen, for they were God's freemen; but he made them soldiers and courtiers, and gave them offices, as he saw them quahfied, among his chariots and horsemen, appointing some to support the service of the inferior labourers. Thus he preserved the dignity and liberty of Israel, and honoured their relation to God as a kingdom of priests.

III. His piety and devotion; (v. 25.) Three timea in a year, he offered burnt-offerings extraordinary: namely, at the three yearly feasts, the passover, pentecost, and feast of tabernacles, in honour of the divine institution; beside what he offered at other times, both statedly, and upon special occasions. With his sacrifices he burnt incense, not himself, (that was king Uzziah's crime,) but the priest for him, at his charge, and for his particular use. It is said. He offered on the altar which he himself built. He took care to build it, and then, 1. He himself made use of it. Many will assist the devotions of others, that neglect their own. Solomon did not think his building an altar would excuse him from sacrificing, but rather engage him the more to it. 2. He himself had the benefit and comfort of it. Whatever pains we take, for the support of religion, to the glory of God, and the edification of others, we ourselves are likely to have the advantage of it.

IV. His merchandise. He built a fleet of trading ships, at Ezion-geber, {v. 26.) a port on the coast of the Red-sea, the furthest stage of the Israelites, when they wandered in the wilderness, Numb. 33. 35. That wilderness, probably, now began to be peopled by the Edomites, which it was not then. To them this port had belonged, but David having subdued the Edomites, it now pertained to the crovvrn of Judah. The fleet traded to Ophir in the East Indies; supposed to be that which is now called Ceylon. Gold was the commodity traded for: substantial wealth. It should seem, Solomon had, before, been Hiram's partner, or put a venture into his ships, which made him a rich return of 120 talents, (r. 14.) that encouraged him to build a fleet of his own. The success of others, in any employment, should quicken our industry; for in all labour there is profit. Solomon sent his own servants for factors, and merchants, and super-cargoes, but hired Tyrians for sailors, for they had knowledge of the sea, v. "27. Thus one nation needs another; Providence so ordering it, that there may be mutual commerce and assistance: for not only as christians, but as men, we are members one of another. The fleet brought home to Solomon 420 talents of gold, V. 28. Canaan, the holy land, the glory of all lands, had no gold in it: which teaches us that that part of the wealth of this world, which is for hoard-mg and trading, is not the best part of it, but that which is more immediately for the present support and comfort of life, our own and others; such were the productions of Canaan. Solomon got much by his merchandise, but, it should seem,'David g<»

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much more by his conquests; what was Solomon's four hundred and twenty talents, to David's hundred thousand talents of gold? 1 Chron. 22. 14.— 29. 4. Solomon got much by his merchandise, and yet has directed us to a better trade, within reach of the poorest, having assured us, from his own experience of both, that the merchandise of Wisdom is better than the merchandise of silver, and the gain thereof than fine gold, Prov. 3. 14.

CHAP. X.

Still Solomon looks great, and every thing in this chapter adds to his magnificence. We read nothing indeed of his charity, of no hospitals he built, or alms-houses; he made his kingdom so rich, that it did not need them; yet, no question, many poor were relieved from the abundance of his table. A church he had built, never to be equalled; schools or colleges he need not build any, his own palace is an academy, and his court a rendezvous of wise and learned men, as well as the centre of ail the circulating riches of that part of the world. I. What abundance of wisdom there was there, appears from the application the queen of Sheba made to him, and the great satisfaction she had in her entertainment there, (v. 1.. 13.) and others likewise, v. 24. II. What abundance of wealth there was there, appears here by the gold imported, with other things, yearly, (v. 14, 15.) and in a triennial return, v. 22. Gold presented, (v. 25.) and gold used in targets and shields, (v. 16, 17.) and vessels, v. 21. A stately throne made, v. 18..20. His chariots and horsemen, v. 26. His trade with Egypt, (v. 28, 29.) and the great plenty of silver and ceaars among his people, v. 27. So that, putting all together, it must be owned, as it is here said, (v. 23.) that king Solomon exceeded all the kings of the earth for riches, and for wisdom. Yet what was he to the King of kings? Where Christ is, by his word and Spirit, beheld, a greater than Solomon is there.

I. A ND when the queen of Sheba heard J\. of the fame of Solomon, concerning the name of the Lord, she came to prove iiim with hard questions. 2. And she came to Jerusalem with a very great train, with camels that bare spices, and very much gold, and precious stones: and when she was come to Solomon, she communed with him of all that was in her heart. 3. And Solomon told her all her questions: there was not ani/ thing hid from the king, which he told her not. 4. And when the queen of Sheba had seen all Solomon's wisdom, and the house that he had built, 5. And the meat of his table, and the sitting of his servants, and the attendance of his ministers, and their apparel, and his cup-bearers, and his ascent by which he went up unto the house of the Lord ; there was no more spirit in her. 6. And she said to the king, It was a true report that I heard in mine own land of thy acts and of thy wisdom. 7. Howbeit I believed not the words, until I came, and mine eyes had seen it ; and, behold, the half was not told me: thy wisdom and prosperity exceedeth the fame which I heard. 8. Happy are thy men, happy are tliese thy servants, which stand continually before thee, and that hear thy wisdom. 9, Blessed be the Lord thy God, which delighted in thee, to set thee on the throne of Israel: because the Lord loved Israel for

ever, therefore made he thee king, to do judgnient and justice. 10. And she gave the king a hundred and twenty talents of gold, and of spices very great store, and precious stones: there came no more such abundance of spices as these which the queen of Sheba gave to king Solomon. 11. And the navy also of Hiram, that brought gold from Ophir, brought in from Ophir great plenty of almug-trees, and precious stones. 12. And the king made of the al-mug-trees pillars for the house of the Lord, and for the king's house, harps also and psalteries for singers: there came no such almug-trees, nor were seen unto this day. 13. And king Solomon gave unto the queen of Sheba all her desire, whatsoever she asked, besides that which Solomon gave her of his roval bounty; so she turned, and went to her own country, she and her servants.

We have here an account of the visit which the queen of Sheba made to Solomon, no doubt, when ne was in the height of his piety and prosperity. Our Saviour calls her the queen of the South, for Sheba lay south from Canaan. The common opinion is, that it was in Africa; and the christians in Ethiopia, to this day, are confident that she came from their country, and that Candace was her successor, who is mentioned Acts 8. 27. But it is more probable that she came from the south part of Arabia the Happy. It should seem, she was a queen-regent, sovereign of her country. Many a kingdom had been prevented of its greatest blessings, if a Salique law had been admitted into its constitution. Observe,

I. On what errand the queen of Sheba came; not to treat of trade or commerce, to adjust the limits of their dominions, to court his alliance for their mutual strength, or his assistance against some common enemy, which are the common occasions of the congress of crowned heads, and their interviews: but she came, 1. To satisfy her curiosity; for she had heard of his fame, especially for wisdom, and she came to prove him, whether he was so great a man as he was reported to be, v. 1. Solomon's fleet sailed near the coast of her country, and, probably, might put in there for fresh water: perhaps it was thus that she heard of the fame of Solomon, that he excelled in wisdom all the children of the east, and nothing would serve her, but she would go herself, and know the truth of it. 2. To receive instruction from him; she came to hear his •wisdom, and thereby to improve her own, (Matth. 12. 42.) that she might be the better able to govern her own kingdom by his maxims of policy. Those whom God has called to any public employment, particularly in the magistracy and ministry, should by all means possible, be still improving themselves in that knowledge which will more and more qualify them for it, and enable them to discharge their trust well. But, it should seem, that which she chiefly aimed at, was, to be instructed in the things of God; she was religiously inclined, and had heard not only of the fame of Solomon, but concerning the name of the Lord, {v. 1.) the great name of that God whom Solomon worshipped, and from whom he received his wisdom, and with this God she desired to be better acquainted. Therefore does our Saviour mention her inquiries after God, by Solo-

1. KINGS, X.

mon, as an aggravation of the stupidity of those who inquire not after God, by our Lord Jesus Christ, though He, havii g lain in his bosom, was much better able to instruct them.

II. With what equipage she came; with a very great retinue, agreeable to her rank, intending to try Solomon's wealth and generosity, as well as his wisdom, what entertainment he could, and would, give to a royal visitant, v. 2. Yet she came not as one begging, but brought enough to bear her charges, and abundantly to recompense Solomon for his attention to her; nothing mean or commrn, but gold, and precious stones, and spices, because she came to trade for wisdom, which she would purchase at any rate.

III. What entertainment Solomon gave her; he despised not the weakness of her sex, blamed her not for lea\ing her own business at home, to come so long a journey, and put herself and him to so much trouble and expense, merely to satisfv her curiosity; but bid her welcome, and all her train; gave her liberty to put all her questions, though some perhaps were frivolous, some captious, and some over-curious; he allowed her to covimune with liim of all that was in htr heart, {y. 2.) and gave her a satisfactory answer to all htr questionn, {y. 3.) whether natural, moral, political, or divine. Were they designed to try him : He gave them such turns as abundantly satisfied her of his uncommon knowledge. Were they designed for her own instruction? (as we suppose most of them were,) She received abundant instiuction from him, and he made things surprisingly easy, which she apprehended insuperably difficult, and satisfied her that there was a divine sentence in the lifts of this king. But he informed her, no doubt, with particular care, concerning God, and his law and instituted worship. He had taken it for granted, {ch. 8. 42.) that strangers would hear of his great na?ne, and would come thither to inquire after him; and now that so great a stranger came, we may be sure he was not wanting to assist and encourage her inquiries, and give her a desci'iption of the temple, and the officers and services of it, that she might be persuaded to serve the Lord whom she now sought.

IV. How she was affected with what she saw and heard in Solomon's court. Divers things are here mentioned which she admired; the buildings and furniture of his palace; the provision that was made every day for his table. When she saw that, perhaps she wondered where were mouths for all that meat; but when she saw the multitude of his attendants and guests, she was as ready to wonder where was the meat for all those mouths. The orderly sitting of his servants, every one in his place, and the ready attendance of his ministers, without any confusion, their rich liveries, and the propriety with which his cup-l)earers waited at table, these things she admired, as adding much to his magnificence. But above all these, the first thing mentioned, is, his wisdom, {v. 4.) of the transcendency of which she had now incontestable proof; and the last thing mentioned, which crowned all, is, his piety, the ascent by which he went ufi to the house of the Lord, with what gravity and serious-

'^ness, and an air of de\ otion in his countenance, he appeared, when he went to the temple, to worship God; with as much humility then, as majesty at other times. Many Df the ancient versions read it. The bnrnt-ojferings which he offered in the house of the Lord: she observed with what a generous bounty he brought his sacrifi. es, and witii what a pious fervour he attended the ofFcing of them; never did she see so much goodness with so much greatness. E\ery tiling was so surprising, that there was no more spirit in lier, but she stood amazed; she had ne\er seen the like.

V. How she expressed herself upon this occasion.

1. She owned her expectation far outdone, though it was highly raised by the report she had heard, V. 6, 7. She is far from repenting her journey, or calling herself a fool, for undertaking it, but acknowledges it was well worth her while to come so far, for the sight of that which she could not believe the report of. Usually, things are represented to us, both by common fame and by our own imagina tion much greater than we find them when we come to examine them; but here the truth exceeded both fame Hud fancy. Those who, through grace, are brought to experience the delights of communion with God, will say that the one half was not told them of the pleasures of Wisdom's ways, and the advantages of her gates. Gloiified saints, much more, will say that it was a true report which they hear of the happiness of heaven, but that the thousandth part was not told them, 1 Cor. 2. 9.

2. She pronounced them happy, that constantly attended him, and waited on him at table; ^^Hapfiy are thy men, and happy are these thy serr'ants; {y. 8.) they may improve their own wisdom by hearing thine." She was tempted to envy them, and wish herself one of them. Note, It is a great advantage to be in good families, and to have opportunity of frequent converse with those that are wise, and gord, and communicative. Many have this happiness, who know not how to value it. With much more reason may we say this of Christ's servants, Blessed are they that dwell in his house, they will be still praising him.

3. She blessed God, the Giver of Solomon's wisdom and wealth, and the Author of his adv. nce-ment, who had made him king, (1.) In kindness to him, that he might hav e the larger opportunity of doing good with his wisdom. He delighted in thee, to set thee on the throne of Israel, v. 9. Solomon's preferment began in the prophet's calling him Je-didiah, because the Lord lovtd him, 2 Sam. 12. 25. It more than doubles our comforts, if we have reason to hope they come from God's delight in us. It was his pleasure concerning thee, (so it may be read,) to set thee on the throne; not for thy merit's sake, but because so it seemed good unto him. (2.) In kindness to the people, because the Lord loved Israel for ever, designing them a lasting bliss, long to survive him that laid the foundations of it. " He has made thee king, not that thou mayest live in pomp and pleasure, and do what thou wilt, but to do judgment and justice." This she kindly reminded Solomon of, and, no doubt, he took it kindly. Both magistrates and ministers must be more solicitous to do the duty of their places, than to secure the honours and profits of them. To this she attributes his prosperity, not to his wisdom, for bread is not always to the wise, (Eccl. 9. 11.) but whoso doeth judgment and justice, it shall be well with him, Jer. 22. 15. Thus giving of thanks must be made for kings, for good kings, for such kings; they are what God makes them to be.

VI. How they parted. 1. She made a noble present to Solomon, of gold and spices, v. 10. David had foretold concerning Solomon, that to him should be given of the gold ofSheba, Ps. 72. 15. The present of gold and spices which the wise men of the east brought to Christ, was signified by this, Matth. 2. 11. Thus she paid for the wisdom she had learned, and did not think she bought it dear. Let those that are taught of God, give him their hearts, and the present will be more acceptable than this of gold and s])iccs. Mention is made of the great abundance Solomon had of his own, notwithstanding she presented, and he accepted, this gold. What we present to Christ, he needs not, but will hav^e us so to expvcss onr gratitude. The alnnig-trees are here spoken of, (f.l 1,12.) as extraordinary, because, per

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haps, much admired by the queen of Sheba. 2. Solomon was not behindhand with her. He gave her xohatsoever she asked, patterns, we may suppose, of those things that were curious, by which she might make the hke; or, perhaps, he gave her his precepts of wisdom and piety in writing, beside that which he gave her of his roijal bounty, v, 13. Thus they who apply themselves to our Lord Jesus, will find him not only greater than Solomon, and wiser, but more kind; whatsoever we ask, it shall be done for us; nay, he will, out of his divine bounty, which infinitely exceeds royal bounty, even Solomon's, do for us more than ive are able to as/c or think,

14 Now the weight of gold that came to Solomon in one year was six hundred threescore and six talents of gold, 15. Besides that he had of the merchant-men, andof tiie traffic of the spice-merchants, and of all the kings of Arabia, and of the governors of the country. 16. And king Solomon made two hundred targets of beaten gold: six hundred shekels of gold went to one target. 17. And he made three hundred shields of beaten gold; three pound of gold went to one shield: and the king put them in the house of the forest of Lebanon. 18. Moreover, the king made a great throne of ivory, and overlaid it with the best gold. 19. The throne had six steps, and the top of the throne ivas round behind: and there ivere stays on either side on the place of the seat, and two lions stood beside the stays. 20. And twelve lions stood there on the one side and on the other upon the six steps: there was not the like made in any kingdom. 21. And all king Solomon's drinking vessels were of gold, and all the vessels of the house of the forest of Lebanon icere of pure gold; none were o/"silver: it was nothing accounted of in the days of Solomon. 22. For the king had at sea a navy of Tharshish with the navy of Hiram: once in three years came the navy of Tharshish, bringing gold and silver, ivory, and apes, and peacocks. 23. So king Solomon exceeded all the kings of the earth for riches and for wisdom. 24. And all the earth sought to Solomon, to hear his wisdom, which God had put in his heart. 25. And they brought every man his present, vessels of silver, and vessels of gold, and garments, and armour, and spices, horses, and mules, a rate year by year. 26. And Solomon gathered together chariots and horsemen: and he had a thousand and four hundred chariots, and twelve thousand horsemen, whom he bestowed in the cities for chariots, and with the king at Jerusalem. 27. And the king made silver to he in Jerusalem as stones, and cedars made he to he as the sycamore-trees that are in the vale, for abundance. 28. And Solomon had horses brought out of Egypt, and linen

yarn: the king's merchants received the linen yarn at a price. 29. And a chariot came up and went out of Egypt for six hundred shekels of silver, and a horse for a hundred and fifty: and so for all the kings of the Hittites, and for the kings of Syria, did they bring them out by their means.

We have here a further account of Solomon's prosperity;

I. How he increased his wealth. Though he had much, he still coveted to have more, being willing to try the utmf st the things of this world could do, to make men happy. 1. Beside the gold that came from Ophir, {ch. 9. 28.) he brought so much into his country from other places, that the whole amounted, every year, to six hundred and sixty-sir talents, {v. 14.) an ominous number; compare Rev. 13. 18, and Ezra 2. 13. 2. He received a great deal, in customs, from the merchants, and in land-taxes, from the countries his father had conquered, and made tributaries to Israel, v. 15. 3. Ke was Hiram's partner in a Tharshish fleet, of and for Tyre, which imported, once in three years, not only gold, and sih er, and ivory, substantial goods, and ser-\ iceable, but apes to play with, and peacocks to please the eye with their feathers, x>. 22. I wish this may not be an evidence that Solomon and his people, being overcharged with prosperity, by this time, grew childish and wanton. 4. He had presents made him e\ery year, from the neighbouring princes and great men, to engage the continuance of his friendship, not so much because they feared him, or were jealous of him, as because they loved him, and admired his wisdom, had often occasion to consult him as an oracle, and sent him these presents by way of recompense for his advice in politics; and (whether it became his grandeur and generosity or no, we will not inquire) he took all that came, even garments and spices, horses and mules, v. 24, 25. 5. He traded to Egypt for horses, and linen-yarn, (or, as some read it, linen-cloth,) ihe staple commodities of that country, and had his own merchants or factors whom he employed in this traffic, and who were accountable to him, v. 28, 29. The custom to be paid to the king of Egypt for exported chariots and horses cut of Egypt, was very high, but, (as Bishop Patrick understands it) Solomon, having married his daughter, got him to compound for the customs, so that he could bring them up cheaper than his neighbours, which obliged them to buy them of him, which he was wise enough, no doubt, to make his advantage of. This puts an honour upon the trading part of a nation, and sets a tradesman not so much below a gentleman as some place him, that Solomon, one rf the greatest men that ever was, thought it no disparagement to him to deal in trade. In all labour there is profit.

II. What use he made of his wealth. He did not hoard it up in his coffers, that he might have it to look upon, and leave behind him. He has, in his Ecclesiastes, so much exposed the folly rf hoardinc, that we cannot suppose he should himself be gui'.tv of it. No; God that had given him riches, and wealth, and honour, gave him also power to cat thereof, and to take his portion, Eccl. 5. 19.

1. He laid out his gold in fine things for himself, which he might the better be allowed to do, when he had, before, laid out so much in fine things for the house of God. (1.) He made 200 targets, and 300 shields of beaten goldj-(Ti. 16, 17.) not for service, but for state, to be cairried before him, when he appeared in pom]5. With us, magistrates ha\ e f<ivords and maces carried before them, as the Remans their rods and axes, in token of their powei

1. KINGS, XI.

to correct and punish the bad, to whom they are to i>e a terror; but Solomon had shields and targets carried before him, to signify that he took more pleasure in using 1.1s power for the defence and protection of the good, to whom he would be a praise. Magistrates are shields of the earth. (2.) He made a stately throne, on which he sat, to give laws to his subjects, audience to ambassadors, and judgment upon appeals, v. 18.. 20. It was made of ivory, or elephants' teeth, which was very rich; and yet, as if he had so much gold that he knew not what to do with it, he overlaid that with gold, the best gold. Vet, some think, he did not cover the ivory all over, but here and there. He rolled it, flowered it, or inlaid it, with gold. The stays or arms of this stately chair, were supported by the images of lions in gold, so were the steps and paces by which he went up to it, to be a memorandum to him of that courage and resolution wherewith he ought to execute judgment, not fearing the face of man The righteous, in that post, is bold as a lion. (3.) He made all his drinking-vessels, and all the furniture of his table, even at his country-seat, of pure gold, V. 21. He did not grudge himself what he had, but look the credit and comfort of it, such as it was. That is good, that does us good.

2. He made it circulate among his subjects, so that the kingdom was as rich as the king; for he had no separate interests of his own to consult, but sought the welfare of his people. Those princes are not governed by Solomon's maxims, who think it policy to keep their subjects poor. Solomon was, herein, a type of Christ, who is not only rich himself, but enriches all that are his. Solomon was instrumental to bring so much gold into the country, and disperse it, that silver was nothing accounted of, V. 21. There was such plenty of it in Jerusalem, tliat it was as the stones; and cedars, that used to be great rarities, were as common as sycamore trees, V. 27. Such is the nature of worldly wealth, plenty of it makes it the less valuable, much more should the enjoyment of spiritual riches lessen our esteem of all earthly possessions. If gold in abundance would make silver to seem so despicable, shall not wisdom, and grace, and the foretastes of heaven, which are far better than gold, make it seem much more so?

Well, thus rich, thus great, was Solomon, and thus did he exceed all the kings of the earth, v. 23. Now let us remember, (1.) That this was he, who, when he was setting out in the world, did not ask for the wealth and honour of it, but asked for a •wise and understanding heart. The more moderate cur desires are toward earthly things, the better qualified we are for the enjoyment of them, and the more likely to have them. See, in Solomon's greatness, the performance of God's promise, (ch. 3. 13.) and let it encourage us to seek first the righteousness of God's kingdom. (2.) That this was he, who, having tasted all these enjoyments, wrote a whole book, to show the vanity of all worldly things, and the vexation ofspirit that attends them, their insufficiency to make us happy, and the folly of setting our hearts upon them; and to recommend to us the practice of serious godliness, as that which is the whole of man, and will do infinitely more toward the making of us easy and happy, than all the wealth and power that he was master of; and which, through the grace of God, is within our reach, when the thousandth part of Solomon's greatness is a thousand times more than we can ever be so vain as to promise ourselves in this world.

CHAP. XI.

This chapter begins with as melancholy a hut as almost any we find in all the Bible. Hitherto, we have read nothing

of Solomon, but what was great and good; but the lustre both of his goodness, and of his greatness, is here sullied and eclipsed, and his sun sets under a cloud. I. The glory of his piety is stained by his departure from God, and his duly, in his latter days, by marrying strange wives, and worshipping strange gods, v. 1. .8. II. The glory of his prosperity is stained by God's displeasure against him, and the fruits of that displeasure. 1. He sent him an angry message, y. 9. .13. 2. He stirred up enemies, who gave him disturbance; Hadad, v. 14.. 22. Rezon, t. 23.. 25. 3. He gave away ten tribes of hit. twelve, from his posteritjr after him, to Jeroboam, whom therefore he sought in vain to slay, (v. 26.. 40.) and this is all that remains here to be told concerning Solomon, except his death and burial; (v. 41..43.) for Ihere is nothing perfect under the sun, but all is so ahovt the sun.

1. Tl UT king Solomon loved many strange XJ women, (together with the daughter

of Pharaoh,) women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites:

2. Of the nations concerning which the Lord said unto the children of Israel, Ye shall not go in to them, neither shall they come in unto you: for surely they will turn away your heart after their gods. Solomon clave unto these in love. 3. And he had seven hundred wives, princesses, and three hundred concubines: and his wives turned away his heart. 4. For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the Lord his God, as was the heart of David his father. 5. For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites. 6. And Solomon did evil in the sight of the Lord, and went not fully after the Lord, as did David his father. 7. Then did Solomon build a high place for Chemosh, the abomination of Moab, in the hill that is before Jerusalem; and for Molech, the abomination of the children of Ammon. 8. And likewise did he for all his strange wives which burnt incense, and sacrificed unto their gods.

This is a sad story, and very surprising, of Solomon's defection and degeneracy.

I. Let us inquire into the occasions and particulars of it. Shall Solomon fall, that was the beauty of Israel, and so great a blessing of his generation.* Yes, it is too true, and the scripture is faithful in relating it, and repeating it, and referring to it long after; (Neh. 13. 26.) There ivas no king like Solomon, who was beloved of his God, yet even him did outlandish women cause to sin: there is the summary of his apostasy; it was the women that deceived him, and was ^rst in the transgression.

1. He doted on strange women, many strange women. Here his revolt began. (1.) He gave himself to women, which his mother had particularly cautioned him against; (Prov. 31. 3.) Give not thy strength unto women; (perhaps alluding to Samson, who lost his strength by giving information of it to a woman;) for it is that which, as much as any thing, destroys kings. His father David's fall began with the lusts of the flesh, which he should have taken warning by. The love of women has cast down many wounded, (Prov. 7. 26.) and

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many (says Bishop Hall) have had their head broken by their own rib. (2.) He took many women, so many, that, at last, they amounted to TOO wives, and 300 concubines; 1000 in all, and not one good one among them, as he himself owns in his penitential sermon, (Eccl. 7. 28.) for no woman of established virtue would be one of such a set. God had, by his law, particularly forbidden the kings to multiply either horses or wives, Deut. 17. 16, 17. How he broke the former law, in multiplying horses, and having them out of Egyfit too, (which was expressly prohibited in that law,) we read, ch. 10. 29. and here, how he broke the latter, (which proved of more fatal consequence,) in multiplying wives. Note, Lesser sins, made bold with, open the door to greater. Da\ id had multiplied wives too much, and, perhaps, that made Solomon presume it lawful. Note, If those that are in reputation for religion, in any thing, set a bad example, they know not what a deal of mischief they may do by it, particularly to their own children. One bad act of a good man may be of more pernicious consequence to others, than twenty of a wicked man. Probably, Solomon, when he began to multiply wives, intended not to exceed his father's number; but the way of sin is down-hill, they that are got into it, cannot easily stop themselves. Divine wisdom has appointed one woman for one man, and did so, at first: they who do not think one enough, will not think two or three enough; unbridled lust will be unbounded; and the loosened hind will wander endlessly. But this was not all: (3.) They were strange women, Moabites, Ammonites, &c. of the nations which God had particularly forbidden them to intermarry with, V. 2. Some think it was in policy that he married these foreigners, by them to get intelligence of the state of those countries. I rather fear it was because the daughters of Israel were too grave and modest for him, and those foreigners pleased him with the looseness and wantonness of their dress, and air, and conversation. Or, perhaps, it was looked upon as a piece of state to have his seraglio, as his other treasures, replenished with that which was far-fetched; as if that were too great an honour for the best of his subjects, which would really have been a disgrace to the meanest of them —to be his mistresses. And, (4.) To complete the mischief, Solomon clave unto these in love, v. 2. He not only kept them, but was extravagantly fond of them, set his heart upon them, spent his time among them, thought every thing well they said and did, and despised Pharaoh's daughter, his rightful wife, who had been dear to him, and all the ladies of Israel, in comparison of them. Solomon was master of a great deal of knowledge, but to what

Eurpose, when he had no better a government of is appetites?

2. He was drawn by them to the worship of strange gods, as Israel to Baal-peor, by the daughters of Moab. This wns the bad consequence of his multiplying wives. We have reason to think it impaired his health, and hastened upon him the decays of age; it exhausted his treasure, which, though vast indeed, would be found little enough to maintain the pride and vanity of all these women; perhaps it occasioned him, in his latter end, to neglect his business, by which he lost his supplies from abroad, and was forced, for the keeping up of his grandeur, to burthen his subjects with those taxes which they complained of, ch. 12. 4. But none of these consequences were so bad as this. His wives turned away his heart after other gods, v. 3, 4.

^1.) He grew conl and indifferent in his own religion, and remiss in the service of the God of Israel. His heart was not perfect with the Lord his God, {y. 4.) nor did he follow him, fully, {y. 6.)

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like David. We cannot suppose that he quite cast off the worship of God, much less that he restrained or hindered it; (the temple-service went on as usual;) but he grew less frequent and less serious, in his ascent to the house of the Lord, and his attendance on his altar; he left his first love, lost his zeal for God, and did not persevere to the end as he had begun; therefore it is said, he was not fier-fect, because he was not constant; and he followed not God fully, because he turned from following him, and did not continue to the end. His father David had many faults, but he never neglected the worship of God, nor grew remiss in that, as Solomon did, his wives using all their arts to divert him from it, and there began his apostasy.

(2.) He tolerated and maintained his wives in their idolatry, and made no scruple of joining with them in it. Pharaoh's daughter was proselyted (as is supposed) to the Jews' religion, but when he began to grow careless in the worship of God himself, he used no means to convert his other wives to it; in complaisance to them, he built chapels for their gods, {y. 7, 8.) maintained their priests, and occasionally did himself attend their altars; making a jest of^ it, as if there were no harm in it, but all religions were alike; which (says Bishop Patrick) has been the disease of some great wits; when he humoured one thus, the rest would take it ill, if he did not, in like manner, gratify them, so that he did it for all his wives, {y. 8.) and, at last, came to that degree of impiety, that he set up a high place for Chemosh in the hill that is before Jerusalem, the mount of Olives, as if to confront the temple which he himself had built; these high places continued here, not utterly demolished, till Josiah did it, 2 Kings 23. 13. This is the account here given of Solomon's apostasy.

II. Let us now pause a while, and lament Solomon's fall; and we may justly stand and wonder at it. How is the gold become dim! How is the most fine gold changed! Be astonished, 0 heavens, at this, and be horribly afraid, as the prophet exclaims in a like case, Jer. 2. 12. Strange! 1. That Solomon, in his old age, should be insnared with fleshly lusts, youthful lusts; as we must never presume upon the strength of our resolutions, so neither upon the weakness of our corruptions, so as to be secure and off our guard. 2. That so wise a man as Solomon was, so famed for a quick understanding and sound judgment, should suffer himself to be made such a fool of by these foolish women. 3. That one who had so often and so plainly warned others of the danger of the love of women, should himself be so wretchedly bewitched with it; it is easier to see a mischief, and to show it others, than to shun it ourselves. 4. That so good a man, so zealous for the worship of God, who had been conversant with divine things, and who prayed that excellent prayer at the dedication of the temple, should do these sinful things—Is this Solomon? Are all his wisdom and devotion come to this, at last? Never was gallant ship so wrecked; never was crown so profaned.

What shall we say to this? (1.) Why God permitted it, it is not for us to inquire; his way is in the sea, and his path in the great waters; he knew how to bring glory to himself out of it. God foresaw it, when he s^id concerning him that should build the temple. If he commit iniquity, iP'c. 2. Sam. 7. 14. (2.) But it concerns us to inquire what good use we may make of it. [1.] Let him that thinks he stands, take heed lest he fall; we see hoAv weak we are of ourselves, without the grace of God; let us therefore live in a constant dependence on that grace. [2.] See the danger of a prosperous condition, and now hard it is to overcome the temptations of it; Solomon, like Jeshurun, waxed fat, and then kicked; the food convenient, which Agur prayed for, is safer

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and better than the food abundant, which Solomon was even surfeited with. [3.] See what need those have to stand upon their guard, who have made a great profession of religion, and showed themselves forward and zealous in devotion, because the Devil will set upon them most violently, and if they misbehave, the reproach is the greater: it is the evening that commends the day; let us therefore fear, lest, having run >vell, we see 11 to conr.e short.

9. And the Lord was angiy with Solomon, because his heart was turned from the Lord God of Israel, which had appeared unto him twice, 10. And had commanded him concerning this thing, that he should not go after other gods: but he kept not that which the Lord commanded. 11. Wherefore the Lord said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant. 12. Notwithstanding, in thy days I will not do it, for David thy father's sake: but I will rend it out of the hand of thy son. 13. Howbeit I will not rend away all the kingdom; but will give one tribe to thy son for David my servant's sake, and for Jerusalem's sake, which I have chosen.

Here is,

I. God's anger against Solomon for his sin; the thing he did, displeased the Lord: time was, when the Lord loved Solomon, (2 Sam. 12. 24.) and delighted in him; {ch. 10. 9.) but now the Lord was angry with Solomon, {v. 9.) for there was in his sin, 1. The most base ingratitude that could be; he turned from the Lord which had appeared unto him twice, once, before he began to build the temple, {ch. 3. 5.) and once, after he had dedicated it, ch. 9. 2. God keeps account of the gracious visits he makes us, whether we do or no; knows how often he has appeared to us, and for us, and will remember it against us, if we turn from him. God's appearing to Solomon, was such a sensible confirmation of his faith, as should have for ever prevented his worshipping of any other God; it was also such a distinguishmg favour, and put such an honour upon him, as he ought never to have forgotten, especially considering what God said to him in b'^th these appe trances. 2. The most wilful disobedience: this was the very thing concerning which God had commanded hitn — that he should not go after other gods, yet he was not kept right by such an express admonition, v. 10. Those who have dominion over men, are apt to forget God's dominion over them; and while they demand obedience from their inferiors, to deny it to him who is the Supreme.

II. The message he sent him hereupon; (v. 11.) The Lord said unto Solomon, (it is likely by a prophet,) that he must expect to smart for his apostasy. And here, 1. The sentence is just, that since he had revolted from Ciod, part of his kingdom should revolt from his family; he had given (iod's glorv to the creature, and therefore God would give his crown to his servant, ** I will rend the kingdom from thee, in thy posterity, and will give it to thy servant, who shall bear rule over

much of that for which-thou hast laboured." This was a great mortification to Solomon, who pleased himself, no doubt, with the prospect of the entail of his rich kingdom upon his heirs for ever; sin brings ruin upon families, cuts off entails, alienates estates, and lays men's honour in the dust. 2. Yet the mitigations of it are very kind, for David's sake; (r. 12, 13.) that is, for the sake of the promise made to David; thus, all the fa'••cur God shows to man, is for Christ's sake, and for the sake of the covenant made with him; the kingdom sliall be rent from Solomon's house, but, (1.) Not immediately; Solomon shall m t live to see it done, but it shall be rent out of the hand of his so?i, a son that was born to him by one of his strange \vi\es, for his mother was an Ammonitess, {ch. 14. 31.) and, probably, had been a promoter of idolatry. What comfort can a man take in lea\ ing children and an estate behind him, if he do not leave a blessing behind him? Yet if judgments be coming, it is a favour to us, if they come not in our days, as 2 Kings 20. 19. (2.) Not wholly; one tribe, that of Judah, the strongest and most numerous, shall remain to the house of David, (t». 13.) for Jerusalem's sake, which David built, and for the sake of the temple there, which Solomon built, these shall not go into other hands; Solomon did not quickly nor wholly turn away from God, therefore God did not quickly nor wholly take the kingdom from him.

Upon this message which God graciously sent to Solomon, to awaken his conscience and bring him to repentance, we have reason to hope that he humbled himself before God, confessed his sin, begged pardon, and returned to his duty; that he then published his repentance in the book of Fxcle-siastes, where he bitterly laments his own folly and madness, {ch. 7. 25, 26.) and warns others to take heed of the like evil courses, and to fear God and keep his commandments, in consideration of the judgment to come, which, it is likely, had made him tremble, as it did Felix. That penitential sermon was as true an indication of a heai t broken for sin, and turned from it, as David's penitential psalms, though of another nature. God's grace in his people works variously. Thus, though Solomon fell, he was not utterly cast down; what God had said to David concerning him, was fulfilled, / will chasten him with the rod of men, but my mercy shall not depart from him, 2 Sam. 7. 14, 15. Though God may suffer the se whom he loves to fall into sin, he will not suffer them to lie still in it. Solomon's defection, though it was much his reproach, and a great blemisli to his personal character, yet did not so far break in upon the character of his reign, but that it was afterward made the pattern of a good reign, 2 Chron. 11. 17. where they are said to do well, while they walked in the way of David and Sol'jmon. But though we have all this reason to hope he repented, and found mercy, yet the Holy Ghost did not think fit expressly to record it, but left it doubtful, for warning to others, not to sin upon presumption of repenting, for it is but a peradventure whether God will give them repentance, or if he do, whether he will give the evidence of it to themselves or others; great sinners may reco\er themselves, and have the benefit of their repentance, and yet be denied both the comfort and credit of it; the guilt may be taken away, and yet not the reproach.

14. And the Lord stirred up an adversary unto Solomon, Hadad the Edomite: he rMs of the king's seed in Edom. 15. For it came to pass, when David was in Edom and Joab, the captain of the host

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was gone up to bury the slain, after he had smitten every male in Edom, 16. (For six months did Joab remain there with all Israel, until he had cut off every male in Edom,) 17. That Hadad fled, he, and certain Edomites of his father's servants with him, to go into Egypt; Hadad being yet a little child. 18. And they arose out of Midian, and came to Paran: and they took men with them out of Paran, and they came to Egypt, unto Pharaoh king of Egypt; which gave him a house, and appointed him victuals, and gave him land. 19. And Hadad found great favour in the sight of Pharaoh, so that he gave him to wife the sister of his own wife the sister of Taphenes the queen. 20. And the sister of Taphenes hare him Genubath his son, whom Tahpe-nes weaned in Pharaoh's house: and Genubath was in Pharaoh's household, among the sons of Pharaoh. 21. And when Hadad heard in Egypt that David slept with his fathers, and that Joab, the captain of the host, was dead, Hadad said to Pharaoh, Let me depart, that I may go to mine own country. 22. Then Pharaoh said unto him. But what hast thou lacked with me, that, behold, thou seekest to go to thine own country? And he answered. Nothing: howbeit let me go in any wise. 23. And God stirred him up another adversary, Re-zon the son of Eliadah, which fled from his lord Hadadezer, king of Zobah. 24. And he gathered men unto him, and became captain over a band, when David slew them nf Zobah: and they went to Damascus, and dwelt therein, and reigned in Damascus. 25. And he was an adversary to Israel afl the days of Solomon, besides the mischief that Hadad did: and he abhorred Israel, and reigned over Syria.

While Solomon kept close to God and to his duty, there was no adversary nor evil occurrent, (ch. 5. 4.) nothing to create him any disturbance or uneasiness in the least, but here we have an account of two adversaries that appeared against him, inconsiderable, and that could not have done any thing worth taking notice of, if Solomon had not first made God his Enemy. What hurt could Hndafl or Rezon have done to so great and powerful a king as Solomon was, if he had not, by sin, made himself mean and weak? And then, those little people menace and insult him. If God be on our side, we need not fear the greatest adversary; but if he be against us, he can make us fear the leTst, and the very grashopper shall be a burthen.

Both these adversaries God stirred up, v. 14, 23. Though they themselves were moved by principles of ambition or revenge, God made use of them to serve his design of correcting Solomon. The principal judgment threatened, was deferred, namely, the rending of the kingdom from him, but he himself was made to feel the smart of the rod, for lis greater humiliation. Note, Whoever are, any

way, adversaries to us, we must take notice of the hand of God stirring them up to be so, as he bade Shimei curse David; we must look through the instruments of our trouble to the Author of it, and hear the Lord's controversy in it.

Both these adversaries had the original of their enmity to Solomon and Israel laid in David's time, and in his conquests of their respective countries, V. 15, 24. Solomon had the benefit and advantage of his father's successes, both in the enlargement of his dominion, and the increase of his treasure, and would never have known any thing but the benefit of them, if he had kept close to God; but now he finds evils to balance the advantages, and that David had made himself enemies, which were thorns in his sides; they that are too free in giving provocation, ought to consider that perhaps it may be remembered in time to come, and returned with interest to their's after them; having so few friends in this world, it is our wisdom not to make ourselves more enemies than we needs must.

1. Hadad, an Edomite, was an adversary to Solomon; we are not told what he did agamst him, nor which way he gave him disturbance; only, in general, that he was an adversary to him: but we are told, (1.) What induced him to bear Solomon a grudge. Da\id had conquered Edom; (2 Sam. 8. 14.) Joab put all the males to the sword; (x;. 15, 16.) a terrible execution he made, avenging on Edom their old enmity to Israel, yet perhaps with too great a seventy. While Joab was burying the slain, (for he left not any alive of their own people to bury them, and buried they must be, or they would be an annoyance to the country, Ezek. 39. 12.) Hadad,.a branch of the royal family, then a little child, was taken and preserved by some of the king's servants, and brought to EgA'pt, v. 17. They lialted by the way, in Midian first, and then in Paran, where they furnished themselves with men, not to fight for them, or force their passage, but to attend them, that their young master might come into Egypt with an equipage agreeableto hisquality; there he was kindly sheltered and entertained by Pharaoh, as a distressed prince, was well provided for, and so recommended himself, that, in process of time, he married the queen's sister, (v. 19.) and, by her, had a child, which the queen herself conceived such a kindness for, that she brought him up in Pharaoh's house, among the king's children. (2.) What enabled him to do Solomon a mischief. He returned to his own country again, upon the death of David and Joab, in which, it should seem, he settled, and remained quiet, while Solomon continued wise and watchful for the public good, but from which he had oppoi-tunity of making inroads upon Israel, when Solomon, having sinned away his wisdom, as Samson did his strength, (and in the same way,) grew careless of public affairs, was off his guard himself, and had forfeited the divine protection. What vexation he gave to Solomon, we are not here told, but only how loath Pharaoh was to part with him, and how earnestly he solicited his stay; {v. 22.) M/iat hast thou lacked with me? "Nothing," says Hadad; "but, however, let me go to mv own country, my native air, my native soil." Peter Martyr has a pious reflection upon this; "That heaven is our home, and we ought to keep up a holy affection to that, and desire toward it, even then when the world, the place of our banishment, smiles most upon us." Does it ask. What have you lacked, that you are so willing to be gone? We may answer, "Nothing that the world can do for us; but however, let us go thither, where our hope, and honour, and treasure, are."

2. Rezon, a Syrian, was another adversary to Solomon; when David conquered the Syrians, he headed the remains, lived at large by spoil and

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rapine, till Solomon grew careless, and then he get possession of Damascus, reigned there, {v. 24.) and over the country about; {v. 25.) and he created troubles to Israel, probably in conjunction with Hadad, all the days of Solomon, namely, after his apostasy; or he was an enemy to Israel, during all Solomon's reign, and upon all occasions vented his then impotent malice against them; but till Solomon's revolt, when his defence was departed from him, he could not do them any mischief; it is said of him, that /le abhorred Israel; other princes loved and admired Israel and Solomon, and courted their friendship, but here was one that abhorred them. The greatest and best of princes and people, that are ever so much respected by the most, yet perhaps will be hated and abhorred by some.

26. And Jeroboam the son of Nebat, an Ephrathite of Zereda, Solomon's servant, (whose mother's name was Zeruah, a widow woman,) even he lifted up his hand against the king. 27. And this was the cause that he lifted up his hand against the king: Solomon built Millo, and repaired the breaches of the city of David his father. 28. And the man Jeroboam teas a mighty man of valour: and Solomon seeing tlie young man that he was industrious, he made him ruler over all the charge of the house of Joseph. 29. And it came to pass at that time, when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two tcere alone in the field: 30. And Ahijah caught the new garment that was on him, and rent it in twelve pieces. 31. And he said to Jeroboam, Take the ten pieces; for thus saith the Lord, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee : 32. But he shall have one tribe for my servant David's sake, and for Jerusalem's sake, the city which I have chosen out of all the tribes of Israel: 33. Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Mil-corn the god of the children of Ammon; and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father. 34. Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life, for David my servant's sake, whom I chose, because he kept my commandments and my statutes; 35. But 1 will take the kingdom out of his son's hand, and will give it unto thee, even ten tribes. 36. And unto his son will I give one tribe, that David my servant may have a light always before me in Jerusalem, the city which I have chosen me to put my name there. 37. And I will

take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel. 38. And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee. 39. And I will for this afflict the seed of David, but not for ever. 40. Solomon sought thereibre to kill Jeroboam: and Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon.

We have, here, the first mention made of that infamous name, Jeroboam, the son of JVebat, that made Israel to sin; he is here brought up)on the stage as an adversary to Solomon, whom God had expressly told, {y. 11.) that he would give the greatest part of his kingdom to his servant, and Jeroboam was the man. We have here an account,

I. Of his extraction; {y. 26.) he was of the tribe of Ephraim, the next in honour to Judah; his mother was a widow, to whom Providence had made up the loss of a husband in a son that was active and ingenious, and (we may suppose) a great support and comfort to her.

II. Of his elevation. It was Solomon's wisdom, when he had work to do, to employ proper persons in it; he observed Jeroboam to be a very industrious young man, one that minded his business, took a pleasure in it, and did it with all his might, and therefore he gradually advanced him, till, at length, he made him receiver-general for the two tribes of Ephraim and Manasseh, or perhaps put him into an office equivalent to that of lord-lieutenant of those two counties, for he was ruler of the burthen, or tribute, that is, either of the taxes, or of the militia, of the house of Joseph. Note, Industry is the way to preferment; Seest thou a 7nan diligent in his business, that will take care and pains, and go through with it? He shall stand before kings, and not always be on the level with mean men. Observe a diflFer-ence between David, and both his predecessor, and his successor; when Saul ^&vf avaliant man, he took him to himself; (1 Sam. 14. 52.) when Solomon saw an industrious man, he preferred him; but David's eyes were ufion the faithful in the land, that they might dwell with him: if he saw a godly man, he preferred him, for he was a man after God's own heart, whose countenance beholds the ufiright.

III. Of his designation to the government of the ten tribes, after the death of Solomon. Some think he was himself plotting against Solomon, and contriving to rise to the throne; that he was turl)ulent and aspiring. The Jews say that when he w»s employed by Solomon in building Millo, he took opportunities of reflecting upon Solomon as oppressive to his people, and suggesting that which would alienate them from his government; it is not indeed probable that he should say much to that purport, for Solomon would have got notice of it, and it would have hindered his preferment; but it is plainly intimated that he had it in his thoughts, for the prophet tells him, (v. 37.) Thou shalt reign according to all that thy soul desireth: but this was the cause, or, rather, this was the story, of his lifting up his hand against the king; he made him ruler over the tribes of Joseph, and as he was going to take possession of his government, he was told by a prophet, in God's name, that he should be king, which imboldened

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him to aim high, and, in some instances, to oppose the king, and give him vexation.

1. The prophet, by whom this message was sent, was, Ahijah of Shiloh; we shall read of him again, ch. 14. 2. It seems, Shiloh was not so perfectly forsaken and forgotten of God, but that, in remembrance of the former days, it was blessed with a prophet; he delivered himself to Jeroboam in the way, his servants being, probably, ordered to retire, as m a like case, (1 Sam. 9. 27.) when Samuel delivered his message to Saul; God's word was not the less sacred and sure, for being delivered to him thus obscurely, under a hedgte, it may be.

2. The sign by which it was represented to him, was, the rending of a garment into twelve pieces, and giving him ten, v. 30. It is not certain whether the garment was Jeroboam's, as is commonly taken for granted, or Ahijah's, which is more probable; he (that is, the prophet) clad himself with a new garment, on purpose that he might with it ^ive him a sign. The rending of the kingdom from baul was signified by the rending of Samuel's mantle, not Saul's, 1 S:im. 15. 27, 28. And it was more significant, to give him ten pieces of that which was not his own before, than of that which was; the prophets, both true and false, used such signs, even in the New Testament, as Agabus, Acts 21. 11.

3. The message itself, which is very particular. (1.) He assures him that he should be king over

ten of the twelve tribes of Israel, v. 31. The meanness of his extraction and employment should be no hinderance to his advancement, when the God of Israel says, (by whom kings reign,) J will give ten tribes unto thee.

(2.) He tells them the reason; not for his good character or deserts, but for the chastising of Solomon's apostasy, because he, and his family, and many of his people with him, have forsaken me, and worshifified other gods, v. 33. It was because they had done ill, not because he was likely to do much better; thus Israel must know, that it is not for their righteousness that they are made masters of Canaan, but for the wickedness of the Canaan-ites, Deut. 9. 4. Jeroboam did not deserve so good a post, but Isrjfcl deserved so bad a prince. In telling him tha't the reason why he rent the kingdom from the house of Solomon, was, because they had forsaken God, he warns him to take heed of sinning away his preferment, in like manner.

(3.) He limits his expectations to the ten tribes only, and to them, in reversion, after the death of Solomon; lest he should aim at the whole, and give immediate disturbance to Solomon's government. He is here told, [1.] That two tribes (called here one tribe, because little Benjamin was, in a manner, lost in the thousands of Judah) should remain sure to the house of David, and he must never make any attempt upon them; He shall have one tribe, {v. 32. and again, v. 36.) that David may have a lamfx, that is, a shining name and memoiy, (Ps. 132. 17.) and his family, as a royal family, may not be extinct. He must not think that David was rejected, as Saul was; no, God would not take his loving-kindness from him, as he did from Saul. The house of David must be supported and kept in reputation for all this, because out of it the Messiah must arise. Destroy it not, for that Blessing is in it. [2.] That Solomon must keep possession during his life, v. 34, 35. Jeroboam therefore must not oner to dethrone him, but wait with patience till his day shall come to fall. Solomon shall be prince, all the days of his life, not for his own sake, (he had forfeited his crown to the justice of God,) but for David my servant^s sake, because he kefit my commandments. Children that do not tread in their parents' steps, yet often fare the better- in this world for their good parents' piety.

(4.) He is given to understand that he will be upon his good behaviour. The grant of the crown must i-un quam diu se bene gesserit — during good behaviour. If thou wilt do what is right in my sight, I will build thee a sure house, and not otherwise; {v. 38.) intimating, that if he forsook God, even his advancement to the throne would, in time, lay his family in the dust; whereas the seed of David, though afflicted, should not be afflicted for ever, {v. 39.) but should flourish again, as it did in many of the illustrious kings of Judah, who reigned in I glory, when Jeroboam's family was extirpated.

IV. Jeroboam's flight into Egypt hereupon, v. 40. Some way or other, Solomon came to "know of all \ this; probably, from Jeroboam's own talk of it; he ! could not conceal it, as Saul d.d, nor keep his own I counsel; if he had, he might have staid in his own country, and been preparing there for his future advancement; but, letting it be known, 1. Solomon foolishly sought to kill his successor. Had not he taught others, that whatever devices are in men's hearts, the counsel of the Lord, that shall standi^ And yet does he himself think to defeat that counsel? 2. Jeroboam prudently withdrew into Egypt; though God's promise would have secured him any where, yet he would use means for his own preservation, and was content to live in exile and obscurity for a while, being sure of a kingdom at last. And shall not we be so, who have a better kingdom in reserve?

41. And the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in tlie book of the acts of Solomon ? 42. And the time that Solomon reigned in Jerusalem, over all Israel, was forty years. 43. And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead.

We have here the conclusion of Solomon's story, and in it, 1. Reference is had to another history then extant, but (not being divinely inspired) since lost. the book of the acts of Solomon, v. 41. Probably, this book was written by a chronologer or historio grapher, whom he employed to write his annals, out of which the sacred writer extracted what God saw fit to transmit to the church, 2. A summaiy of the years of his reign; (x'. 42.) He reigned in Jerusalem, (not as his father, part of his time in Hebron, and part in Jerusalem,) over all Israel, (not as his son, and his father in the beginning of his time, over Judah only,) forty years. His reign was as long as his father's, but not his life. Sin shortened his days. 3. His death and burial, and successor, T'. 43. (1.) He followed his fathers to the grave; slept with them, and was buried in David's burying-place, with honour, no doubt. (2.) His son followed him in the throne. Thus the graves are filling with the generations that go off, and houses are filling with those that are growing up. As the grave cries, " Give, give," so land is never lost for want of an heir.

CHAP. XII.

The grlory of the kingdom of Israel was in its height and perfection, in Solomon; it was long in coming to it, but it soon declined, and began to sink and wither in the very next reign, as we find in this chapter, where we have the kingdom divided, and thereby weakened, and made little, in comparison with what it had been. Here is, I. Reho-boam's accession to the throne, and Jeroboeim's return out of Egypt, V. 1,2. II. The people's petition to Rehoboam (or the redress of grievances, and the rough answer he gave, by the advice of his) ounjj counsellors, to

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that petition, v. 3. . 15. III. The revolt of the ten tribes, thereupon, and their setting up of Jeroboam, v. 16.. 20.

IV. Kehoboam's attempt to reduce them, and the prohibition God gave to that attempt, v. 21 ..24. V. Jeroboam's establishment of his government upon idolatry,

V. 25..33. Thus did Judah become weak, being deserted by their brethren; and Israel, by deserting the house of the Lord.

1. 4 ND Rehoboam went to Shechem: J\. for all Israel were come to Shechem to make him king. 2. And it came to pass, when Jeroboam the son of Nebat, who was yet in Egypt, heard of it, (for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt,) 3. That they sent and called him. And Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying, 4. Thy father made our yoke grievous: now, therefore, make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee. 5. And he said unto them. Depart yet for three days, then come again to me. And the people departed. 6. And king Rehoboam consulted with the old men that stood before Solomon his father while he yet lived, and Said, How do you advise, that I may answer this people ? 7. And they spake unto him, saying. If thou wilt be a servant unto this people this day, and wilt serve them, and answer them, and speak good words to them, then they will be thy servants for ever. 8. But he forsook the counsel of the old men, which they had given him, and consulted with the young men that were grown up with him, and which stood before him ; 9. And he said unto them, What counsel give ye, that we may answer this people, who have spoken to me, saying, Make the yoke which thy father did put upon us lighter? 10. And the young men that were grown up with him spake unto him, saying. Thus shalt thou speak unto this people that spake unto thee, saying. Thy father made our yoke heavy, but make thou it lighter unto us; thus shalt thou say unto them, My little fnger shall be thicker than my father's loins. 11. And now, whereas my father did lade you with a heavy yoke, I will add to your yoke: my father hath chastised you with whips, but I will chastise you with scorpions. 12. So Jeroboam and all the people came to Rehoboam the third day, as the king had appointed, saying. Come to me again the third day. 13. And the king answered the people roughly, and forsook the old men's counsel that they gave him; 14. And spake to them after the counsel of the young men, saying, My father made your yoke heavy, and I will add to your yoke: my father also chastised you with whips, but I will chastise you with

scorpions. 15. Wherefore the king hearkened not unto the people ; for the cause was from the Lord, that he might perform his saying, which the Lord spake by Ahijah the Shilonite unto Jeroboam the son of Nebat.

Solomon had 1000 wives and concubines, yet we read but of one son he had to bear uji his name, and he a fool. It is said, (Hos. 4. 10.) "jyiei/ shall commit nvhoredom, and shall not incnafie. Sin is a bad way of building up a family. Rehoboam was the son of the wisest of men, yet did not inherit his father's wisdom, and then it stocd him in little stead to inherit his father's throne. Neither wisdom nor grace runs in the blood. Solomon came to the crown very young, yet he was then a wise man: Rehoboam at forty years old, when men will be wise, if ever they will, yet he was then foolish. Wisdom does not go by age, nor is it the multitude of years, or the advantage of education, that teaches it. Solomon's court was a mart of wisdom, and the rendezvous of learned men, and Rehobi^am the darling of the court; and yet all was not sufficient to make him a wise man: the race is not to the sivift, nor the battle to the strong. No dispute is madeV f Rehcboam's succession; upon the death of his father, he was immediately proclaimed. But,

I. The people desire a treaty with him at Shechem, and he condescends to meet them there. 1. Their pretence was, to make him king, but the design was, to unmake him. They would give him a public inauguration, in another place than the city of David, that he might not seem to be king of Judah only. They ha\ e ten parts in him, and Vv-ili have him among themselves, for once, that they might recognize his title. 2. The place was ominous; at Shechem, where Abimelech set up himself, Judg. 9. Yet it had been famous for the convention of the states there, Josh. 24. 1. Rehoboam. we may suppose, knew of the threatening, that the kingdom should be rent from him, and hoped, by going to Shechem, and treating there with the ten tribes, to prevent it: yet it proves the most in%)olitic thing he could do, and hastens the rupture.

II. The representatives of the tribes address him, praying to be eased of the taxes they were burthen-ed with. The meeting being appointed, they sent f6r Jeroboam out of Egypt to come and be their speaker: which they needed not to have done, he knew what God had designed him for, and would have come, though he had not been sent for, for now was his time to expect the possession of the promised crown. In their address, 1. They complain of the last reign; Thy father made our yoke grievousy v. 4. They complain not of his father's idolatry, and revolt from God; that which was the greatest grievance of all, was none to them; so careless and indifferent were they in the matters of religion, as if God or Moloch were all one, so they might but live at ease, and pay no taxes. Yet the complaint was groundless and unjust. Never did people live more at ease than they did, or in greater plenty. Did they pay taxes? It was to advance the strength and magnificence of their kingdom. If Solomon's buildings cost them money, they cost them no blood, as war would do. Were many servile hands employed about them? They were not the hands of the Israelites. Were the taxes a burthen? How could that be, when Solomon imported bullion in such plenty, that silver was, in a manner, as common as the stones? So that they did but render to Solomon the things that were Solomon's. Nav, suppose there was some hardship put upon them, were they not told before that this would be the manner of the king, and yet they would huve

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one. The best government cannot secure itself from reproach and censure, no not Solomon's. Factious spirits will never want something to complain of. I know nothing in Solomon's administration, that could make the people's yoke grievous, unless, perhaps, the women, whom in his latter days he doted on, were connived at in oppressing them. 2. They demand relief from him, ani, on that condition, will continue in their allegiance to the house of David. They asked not to be wholly free from paying taxes, but to have the burthen made lighter; that was all their care, to save their money, whether their religion was supported, and the government protected, or no. All seek their own.

III. Rehoboam consulted with those about him, concerning the answer he should give to this address. It was prudent to take advice, especially having so weak a head of his own; yet, upon this occasion, it was impolitic to take time himself to consider, for thereby he gave time to the disaffected people to ripen things for a revolt; and his deliberating in so plain a case would be improved as an indication of the little concern he had for the people's ease. They saw what they must expect, and prepared accordingly. Now,

1. The grave experienced men of his council advised him, by all means, to give the petitioners a kind answer, to promise them fair, and, this day, this critical day, to serve them; that is, to tell them that he was their servant, and that he would redress all their grievances, and make it his business to please them, and make them easy. "Deny thyself (say they) " so far as to do this, for this once, and they will be thy servants for ever. When the present heat is allayed with a soft answer, and the assembly dismissed, their cooler thoughts will reconcile and fix them to Solomon's family still." Note, The way to rule, is to serve; to do good, and to stoop to do it; to become all things to all men, and so win their hearts. Those in power, really sit highest, and easiest, and safest, that do so.

2. The young men of his council were hot and haughty, and they advised him to return a severe and threatening answer to the people's demands. It was an instance of Rehoboam's weakness, (1.) That he did not prefer aged counsellors, but had a better opinion of the young men that had grown up with him, and with whom he was familiar, v. 8. Days should speak. It was a folly for him to think that because they had been his agieeable companions in the sports and pleasures of his youth, they were therefore fit to have the managennent of the affairs of his kingdom. Great wits have not always the most wisdom; nor are those to be relied on as our best friends, that know how to make iis merry, for that will not make us happy. It is of great consequence to young people that are setting out in the world, to have suitable persons to associate with, accommodate themselves to, and depend upon foi: advice. If they reckon those that feed their pride, gratify their vanity, and further them in their pleasures, their best friends, they are already marked for ruin. (2.) That he did not affect moderate counsels, but was pleased with those that put him upon harsh and rigorous methods, and advised him to double the taxes, whether there was occasion for it or no, and to tell them, in plain terms, that he would do so, V. 10, 11. They thought the old men expressed themselves but dully, v. 7. They affect to be witty in their advice, and value themselves on that. The old men did not undertake to put words into Rehoboam's mouth, only counselled him to speak good words: but the young men will furnish him with very pointed and pert similitudes; My little finger shall be thicker than my father's loins, &c. That is not ahvays the best sense that is best worded.

IV. Me answered the people according to the counsel of the young men, v. 14, 15. He affected to be haughty and imperious, and fancied he could carry all before him with a high hand, and there fore would rather i^n the risk of losing them, than deny himself so far as to give them good words. Note, Many ruin themselves by consulting their humour more than their interest.

See, 1. How Rehoboam was infatuated in his counsels. He could not have acted more foolishly and impoliticly. (1.) He owned their reflections upon his father's government to be true, My father made your yoke heavy; and therein was unjust to his father's memory which he might easily have vindicated from the imputation. (2.) He fancied himself better able to manage them, and impose upon them, than his father was; not considering that he was vastly inferior to him in capacity. CouW he think to support the blemishes of his father's reign, who could never pretend to come near the glories of it? (3.) He threatened not only to squeeze them by taxes, but to chastise them by cruel laws, and severe executions of them; which should not be as whips only, but as scorpions, whips with rowels in them, that will fetch blood at every lash. In short, he would use them as brute-beasts, load them, and beat them, at his pleasure; not caring whether they loved him or no, he would make them fear him. (4.) He gave this provocation to a people that by long ease and prosperity were made wealthy, and strong, and proud, and would not be trampled upon, as a poor cowed dispirited people may; that were now disposed to revolt, and had one ready to head them. Never, surely, was man so blinded by pride, and affectation of arbitrary power, than which nothing is more fatal.

2. How God's counsels were hereby fulfilled. It was from the Lord, v. 15. He left Rehoboam to his own folly, and hid from his eyes the things which belonged to his peace, that the kingdom might be rent from him. Note, God serves his own wise and righteous purposes by the imprudences and iniquities of men, and snares sinners in the work of their own hands. They that lose the kingdom of heaven, throw it away, as Rehoboam did his, by their own wilfulness and folly.

16. So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David ? neither have ice inheritance in the son of Jesse: to your tents, O Israel: Now see to thine own house, David. So Israel departed unto their tents. 17. But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them. 18. Then king Rehoboam sent Adoram, who loas over the tribute; and all Israel stoned him with stones, that he died: therefore king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem. 19. So Israel rebelled against the house of David unto this day. 20. And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only. 21. And when Rehoboam was come to Jerusalem, he assembled all the house of Judah, with the tribe of Benja

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min, a hundred and fourscore thousand chosen men, which were warriors, to fight against the house of Israel, to bring the kingdom again to Rehobc^m the son of Solomon. 22. But the word of God came unto Shemaiah the man of God, saying, 23. Speak unto Rehoboam the son of Solomon, king of Judah, and unto all the house of Judah and Benjamin, and to the remnant of the people, saying, 24. Thus saith the Lord, Ye shall not go up nor fight against your brethren the children of Israel: return every man to his house; for this thing is from me. They hearkened therefore to the word of the Lord, and returned to depart, according to the word of the Lord.

We have here the rending of the kingdom of the ten tribes from the house of David; to effect which,

I. The people were bold and resolute in their revolt. They highly resented the provocation that Rehoboam had given them, were incensed at his menaces, concluded that that government would, in the progress of it, be intolerably grievous, which, in the beginning of it, was so very haughty; and therefore immediately came to this resolve, one and all. What fiortion have we in David? v. 16. They speak here very unbecomingly of David, that great Denefactor of their nation, calling him the son of Jesse, no greater a man than his neighbours. How soon are good men, and their good services to the public, forgotten! The rashness of their resolution was also much to be blamed; in time, and with prudent management, they might have settled the ori-^nal contract with Rehoboam, to mutual satisfaction. Had they inquired who gave Rehoboam this advice, and taken a course to remove those evil counsellors, from about him, the rupture might have been prevented: otherwise, their jealousy for their liberty and property well became that free people. Israel is not a servant, is not a home-bom slave; why should he be sfioiled? Jer. 2. 14. They are willing to be iniled, but not to be ridden; protection draws allegiance, but destruction cannot. No marvel that Israel falls away from the house of David, (v. 19.) if the house of David fall away from the great ends of their advancement, which was to be ministers of God to them for good. But thus to rebel against the seed of David, whom God had advanced to the kingdom, (entailing it on his seed,) and to set up another king in opposition to that family, was a great sin; see 2Chron, 13. 5'-8. To this God refers, Hos. 8. 4, They have set ufi king's, but not by me. And it is here mentioned, to the praise of the tribe of Judah, that they followed the house of David, {v. 17, 20.) and, for aught that appears, they found Rehoboam better than his word, nor did he rule with the rigour which, at first, he threatened.

II. Rehoboam was imprudent in the further management of this affair, and more and more infatuated. Having foolishly thrown himself into a quicksand, he sunk the further in, with plunging to get out. 1. He was very unadvised, in sending Adoram, who was over the tribute, to treat with them, v. 18. The tribute was the thing, and, for the sake of that, Adoram was the person, they most complained of; the very sight of him, whose name was odious among them, exasperated them, and made them outrageous. He was one whom they could not so much as give a patient hearing to, but stoned him to death in a popular tumult Rehoboam was now as unhappy in the choice of his ambassador, as before of his counsellors. 2. Some think he was also unad*

vised, in quitting his ground, and making so much haste to Jerusalem, for thereby he deserted hi-J friends, and gave advantage to his enemies, who had gone to their tents indeed, {v. 16.) in disgust, but did not offer to make Jeroboam king, till Rehoboam was gone, v. 20. See how soon this foolish prince went from one extreme to the other. He hectored and talked big, when he thought all was his own, but sunk, and looked very mean, when h< saw himself in danger. It is common for those tha* are most haughty in their prosperity, to be most abject in adversity.

III. God forbade his attempt to recover what he had lost by the sword. What was done, was of God, who would not suffer, 1. That it should be undone again, as it would be, if Rehoboam got the better, and reduced the ten tribes. Nor, 2. That more should be done to the prejudice of the house of David, as would be, if Jeroboam should get the better, and conquer the two tribes. The thing must rest as it is, and therefore God forbids the battle.

(1.) It was brave in Rehoboam, to design the reducing of the revolters by force. His courage came to him, when he was come to Jerusalem, v. 21. There he thought himself among his fast friends, who generously adhered to him, and appeared for him. Judah and Benjamin (who feared the Lord and the king, and meddled not with them that were given to change) presently raised an army of 180,000 men, for the recovery of their king's right to the ten tribes, and were resolved to stand by him (as we say) with their lives and fortunes; having either not such cause, or rather not such a disposition, to complain as the rest had.

(2.) It was more brave in Rehoboam, to desist, when God, by a prophet, ordered him to lay down his arms. lie would not lose a kingdom tamely, for then he had been unworthy the title of a prince; and yet he would not contend for it, in opposition to God, for then he had been unworthy the title of an Israelite. To proceed in this war, would be not only to fight against their brethren, (v. 24.) whom they ought to love, but to fight against their God, whom they ought to submit to; This thing is from me. These two considerations should reconcile us to our losses and troubles, that God is the Author of them, and our brethren are the instruments of them, let us not therefore meditate revenge. Rehoboam, and his people, hearken to the word of the Zorfl?,disbanded the army, and acquiesced. Though, in human probability, they had a fair prospect of success; for their army was numerous and resolute, Jeroboam's party weak and unsettled: though it would turn to their reproach among their neighbours, to lose so much of their strength, and never have one push for it, to make a flourish, and do nothing; yet, [1.] They regarded the command of God, though sent by a poor prophet. When we know God s mind, we must submit to it, how much soever it crosses our own mind. [2. ] They consulted their own interest; concluding that though they had all the advantages, even that of right, on their side, yet they could not prosper, if they fought in disobedience to God: it was better to sit still, than to rise up and fall. In the next reign, God allowed them to fight, and gave them victory, (2 Chrpn. 13.) but not now.

25. Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel. 26. And Jeroboam said in his heart. Now shall the kingdom return to the house of David: 27. If this people go up to do sa crifice in the house of the Lord at Jenisa-

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lem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. 28. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. 29. And * he set the one in Beth-el, and the other put he in Dan. 30. And this thing became a sin: for the people went to worship^ before the one, even unto Dan. 31. And he made a house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. 32. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar, (so did he in Beth-el,) sacrificing unto the calves that he had made: and he placed in Beth-el the priests of the high places which he had made. 33. So he offered upon tiie altar which he had made in Beth-el, the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense.

We have here the beginning of the reign of Jeroboam. He built Shechem first, and then Penuel— beautified and fortified them, and probably, had a palace in each of them for himself; (x-. 25.) the former in Ephraim, tlie latter in Gad, on the other side Jordan. This might be proper; but he formed another project for the establishing of his kingdom, which was fatal to tlie interests of religion in it.

I. That which he designed, was, by some effectual means to secure those to himself, who had now chosen him their king, and to prevent their return to the house of David, v. 26, 27. It seems, 1. He was jealous of the people, afraid that, some time or other, they would kill him, and go again to Rehoboam. Many that have been advanced in one tumult, have been hurled down in another. Jeroboam could not put any confidence in the affections of his people, though now they seemed extremely fond of nim: for what is got by wrong and usurpation, cannot be enjoyed or kept with any security or satisfaction. 2. He was distrustful of the promise of God; could not take his word, that if he would keep close to his duty, God would build liim a sure house, {ch. 11. 38.) but he would contrive ways and means, and sinful ones too, for his own safety. A practical disbelief of God's all-sufficiency, is at the bottom of all our tteacherous departures from him.

II. The way he took to do this, was, by keeping the people from going up to Jerusalem to worship. That was the place God had chosen to put his name there; Solomon's temple was there, which God had, in the sight of all Israel, and in the memory of many now living, taken solemn possession of, in a cloud of glory. At the altar there, the priests of the Lord attended, there all Israel were to keep the feasts, and thither they were to bring their sacrifices.

Now, 1. Jeroboam apprehended that if the people continued to do this, they would, m time, return Vol. 1I--3T

to the house of David, allured by the magnificence both of the court and of the temple. If they cleave to their old religion, they will go back to their old king. We may suppose, if he had treated with Rehoboam for the safe conduct of himself and his people to and from Jerusalem, at the times appointed for their solemn feasts, it would not h^ve been denied him; therefore he fears not their being driven back by force, but their going back to Rehoboam.

2. He therefore dissuaded them from going up to Jerusalem, pretending to consult their ease; "/f is too much for you to go so far to worship God, {v. 28.) it is a heavy yoke, and it is time to shake it off; you have ^one long enough to Jerusalem." So some read it: "The temple, now that you are used to it, does not appear so glorious and sacred as it did at first:" (sensible glories wither, by degrees, in men's estimation:) "you have freed yourselves from other burthens, free yourselves from this; why should we now be tied to one place any more than in Samuel's time ?"

3. He provided for the assistance of their devotion at home. Upon consultation had with some of his politicians, he came to this resolve, To set up two golden calves, as tokens or signs of the divine presence; and persuaded the people they might as well stay at home, and offer sacrifice to those, as go to Jerusalem to worship before the ark; and some are so charitable as to think they were made to represent the mercy-seat, and the cherubims over the ark. But, more probably, he learnt it of the Egyptians, in whose land he had sojourned for some time, and who worsliipped their god Apis, under the similitude of a bull or calf. (1.) He would not be at the charge of building a golden temple, as Solomon had done; two golden calves are the most that he can afford. (2.) He intended, no doubt, by these to repfesent, or rather make present, not any false god, as Moloch or Chemosh, but the true God only, the God of Israel, the God that brought them up out of the land of Egypt, as he declares, v. 28. So that it was no violation of the first commandment, but the second. And he chose thus to engage the people's devotion, because he knew there were many among them, so in love with images, that, for the sake of the calves, thev would willingly quit God's temple, where all images were forbidden. (3.) He set up two, by degrees to break peojjle off from the belief of the unity of the godhead, which would pave the way to the polytheism of the Pagans. He set up these two at Dan, and Beth-el, one the utmost border of his country northward, the other southward, as if they were the guardians and protectors of the kingdom. Beth-el lay close to Judah: he set up one there, to tempt those of Rehoboam's subjects over to him, who were inclined to image-worship, in lieu of those of his subjects, that would continue to go to Jerusalem. He set up the other at Dan, for the convenience-of those that lay most remote, and because Micah's images had been set up there, and great veneration paid to them for many ages, Judg. 18. 30. Beth-el signifies the house of God, which gave some colour to the superstition; but the prophet called it i5<?/A-aven, the house of vanity, or iniquity.*

4. The people complied with him herein, and* were fond enough of the novelty; they went to worship before the one, even unto Dan, (y. 30.) to that of Dan first, because it was first set up; or even to that at Dan, though it lay such a great way off. They that thought it much to go to Jerusalem, to worship God according to his institution, made no difficulty of going twice as far, to Dan, to worship him according to their own inventions. Or, they are said to go to one of the calves at Dan, because Abijah, king of Judah, within twenty years, recovered Beth-el, (2 Chron. 13. 19.) and, it is likely.

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removed the golden calf, or forbade the use of it, and then they had only that at Dan to go to. This became a sin; and a great sin it was, against the express letter of the second commandment. God had sometimes dispensed with the law concerning worshipping in one place, but never allowed the worship of him by images. Hereby they justified their fathers in making the calf at Horeb, though God had so fully shown his displeasure against them for it, and threatened to visit for it in the day of , visitation, Exod. 32. 34. So that it was as great a contempt of God's wrath as it was of his law; and thus they added sin to sin. Bishop Patrick quotes a saying of^the Jews, That till Jeroboam's time the Israelites lacked but one calf, but from that time they sucked two.

5. Having set up the gods, he fitted up accommodations for them: wherein he varied from the divine appointment, we are here told; which intimates that, in other things, he imitated what was done in Judah, {v. 32.) as well as he could. See how one error multiplied into many.

(1.) He made a house of high places, or of altars; one temple at Dan, we may suppose, and another at Beth-el, (v. 31.) and in each many altars, probably, complaining of it as an inconvenience, that in the temple of Jerusalem there was but one. The multiplying of altars passed with some for a piece of devotion, but God, by the prophet, puts another construction upon it; (Hos. 8. 11.) Ephraim has made many altars to sin.

' (2.) He made priests of the lowest of the people; and the lowest of the people were good enough to be priests to his calves, and too good. He made priests from the extremest jiarts of the people, that is, some out of every corner of the country, whom he ordered to reside among their neighbours, to instruct them in his appointments, and reconcile them to them. Thus were they dispersed us the Levites, but were not of the sons of Levi. Bat the priests of the high places, or altars, he ordered to reside in Beth-el, as the priests at Jerusalem, {v. 32.) to attend the public sev\ ice.

(3.) The feast of tabernacles, which God had appointed on the fifteenth day of the se\'enth month, he adjourned to the fifteenth of the eighth month, {v. 32.) the month which he devised of his owti heart, to show his power in ecclesiastical matters, V. 33. Tiie passover and i)entecost he observed in their proper season, or did not observe them at all, or with little solemnity in comparison with this.

(4.) He himself assuming a power to make priests, no mar\ el if he undertook to do the priests' work with his own hands: He offered upon the altar twice; it is mentioned, v. 32, 33. as also that he burnt incense. This was connived at in him, because it was of a piece with the rest of his irregularities; but in king Uzziah it was immediately punished with the plague of leprosy. He did it himself, to make him look great among the people, and to get the reputation of a devout man; also to grace the solemnity of his new festival, with which it is likely, at this time, he joined the feast of the dedication of Jiis altar.

And thus, [1.] Jeroboam sinned himself; yet perhaps excused himself to the world and his own conscience, with this, that he did not do so ill as Solomon did, who worshipped other gods. [2. ] He made Israel to sin, drew them off from the worship of God, and entailed idolatry upon their seed. And hereby they were punished for deserting the thrones of the house of David.

The learned Mr. Whiston, in his chronolog)- for tlie adjusting of the annals of the two kingdonis of Judah and Israel, supposes tliat Jeroljoam changed the calculation of the year, and made it to contain but eleven months, and that by those years the

reigns of the kings of Israel are measured, nil Jehu's re\ olutioh, and no longer; in which interval, eleven years of the annals of Judah answer to twelve in those of Israel.

CHAP. XIII.

In the close of the foregoing chapter, we left Jeroboam attending his altar at Beth-el, and there we find him the beginning of this, when he received a testimony from God against his idolatry and apostasy. This was sent him by a prophet, a man of God that h'ved in Judah, who is the principal subject of the story of this chapter, where we are told, I. What passed between him and the new king. 1. The prophet threatened Jeroboam's altar,

. (v. 1, '2.) and gave him a sign, (v. 3.) which immediately came to pass, v. 5. 2. The king threatened the prophet, and was himself made another sign, by the withering oi his hand, (v. 4.) and the restoring of it, upon his submission, and the prophet's intercession, v. 6. 3. The prophet refused tlie kindness offered him thereupon, v. 7.. 10. II. What passed between him and the old prophet. 1. The old prophet fetched him back by a lie, and gave him entertainment, v. 11 . . 19. 2. He, for accepting it, in disobedience to the divine command, is threatened with death, v. 20 .. 22. And, 3. The threatening is executed, for he is slain by a lion, (v. 23, 24.) ana buried at Beth-el, v. 25..32. 4. Jeroboam is hardened in his idolatry, v. 33, 34. Thy judgments, Lord, are a great deep.

1. A ND, beliold, there came a man of l\. God out of Judah by the word of the Lord unto Beth-el: and Jeroboam stood by the altar to burn incense. 2. And he cried against the altar in the word of the Lord, and said, O altar, altar ! thus saith the Lord, Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of tlie high places that burn incense upon thee, and men's bones shall be burnt upon thee. 3. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 4. And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Beth-el, that he put forth his hand from the altar, saying. Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. 5. The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. 6. And the king answered and said unto the man of God, Entreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king's hand was restored again, and became as it urns before. 7. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. 8. And the man of God said unto the king, If thou wilt give me half thine house I will not go in with thee, neither will I eat bread nor drink water in this place: 9. For so was it

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charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou earnest. lO. So he went another way, and returned not by the way that he came to Beth-el.

Here is,

I. A messenger sent to Jeroboam, to signify to him God's displeasure against his idolatry, v. 1. The army of Judah that aimed to ruin him, was countermanded, and might not draw a sword against him; (c/i. 12. 24.) but a prophet of Judah is, instead thereof, sent to reclaim him from his evil way, and is sent in time, while he is but dedicating his altar, before his heart is hardened by the deceitfulness of his sin, for God delights not in the death of sinners, but would rather they would turn, and live. How bold was the messenger, that durst attack the king in his pride, and interrupt the solemnity he was proud of! They that go on God's errand, must not fear the face of man; they know who will bear them out. How kind was He that sent him to warn Jeroboam of the wrath of God revealed from heaven against his ungodliness and unrighteousness I

n. The message delivered in God's name, not whispered, but cried with a loud voice, denoting both the prophet's courage, that he was neither afraid.nor ashamed to own it, and his earnestness, that he desired to be heard and heeded by all that were present, who were not a few, on this great occasion. It is directed, not to Jeroboam, or to the people, but to the altar, the stones of which will sooner hear and yield, than they who were mad upon their idols, and deaf to divine calls. Yet, in threatening the altar, he threatens the founder and worshippers, to whom it is as dear as their own souls, and who might conclude, "If God's wrath fasten upon the lifeless guiltless altar, how shall we escape ?" That which is foretold concerning the altar, {v. 2.) is, that, in process of time, a prince of the house of David, Josiah by name, should pollute this altar by sacrificing the idolatrous priests themselves upon it, and burning the bones of dead men. Let Jeroboam know, and be sure, 1. That the altar he now consecrated, should be desecrated. Idokitro\is w;^rship will not continue, but the woi'd of tlie Lord will endure for ever. 2. That tlic prists of the high places he now made, should themselves be made sacrifices to th° justice of G'd, and the first and only sacrifices up '11 this altir that would be pleasing to him. If the offering be such as is an abomination to God, it would follow, of course, that the offerers must themselves fall under his wrath, which will abide upon them, since it is not otherwise remitted. 3. That this should be done by a branch of the house of David. That family which he and his kingdom had despised, and treacherously deserted, should recover so much power as to demolisli that altar which he thought to establish; so that right and truth should, at length, prevail both in civil and sacred matters, notwithstanding the present triumphs of those that were given to change the fear both of God and the king. It was about 356 years, ere this prediction was fulfilled, yet it was spoken of as sure and nigh at hand, for a thousand years »vith God are but as one day. Nothing more contingent and arbitrary than the giving of names to persons, yet Josiah is here named above 300 years before he was born. Nothing future is hidden from God. There are names in the book of the divine prescience, (Philip. 4. 3.) names written in heaven.

III. A sign is given for the confirming of the truth of this prediction, that the altar should be shaken to pieces by an invisible power, and the ashes of the

sacrifice scattered, (v. 3.) which came to pass immediately, V. 5. This was, 1. A proof that the prophet was sent of God, ivho confirmed the word with this sign following, Mark 16. 20. 2. A present indication of God's displeasure against these idolatrous sacrifices. How could the gift be acceptable, when the altar that should sanctify it, \Sc.» an abomination? 3. It was a reproach to the people, whose hearts were harder than these stones, and rent not under the word of the Lord. 4. -It was a specimen of what should be done to it in the accomplishment of tliis prophecy by Joshua; it was now rent, in token of its being then ruined.

IV. Jeroboam's hand withered, which he stretched out to seize or smite the man of God, v. 4. Instead of trembling at the message, as he might well have done, he assaulted him that brought it, in defiance of the wrath of which he was warned, and contempt of that grace which sent him the warning. Rebuke a sinner, and he will hate thee, and

{ do thee a mischief if he can; yet God's prophets must I'ather expose themselves than betray their trust: he that employs them, will protect them, and restrain the wrath of man, as he did Jeroboam's here, by withering his hand, so that he couldjiei-ther hurt the prophet, nor draw it in to help fiim-self. When his hand was stretched out to bum incense to his-cahes, it was not withered; but when it was stretched out against a prophet, he shall have no use of it, till he humble himself. Of all the wickedness of the wicked, there is none more provoking to God than their malicious attempts against his prophets, of whom he has said, Touch them not, do them no harm. As this was a punishment of Jeroboam, and answering to the sin, so it was the deliverance of the prophet. God has many ways of disabling the enemies of his church to execute their mischievous purposes. Jeroboam's inability to pull in his hand, made him a spectacle to all about him, that they might see and fear. If God, in justice, harden the hearts of sinners, so that the hand they have stretched out in sin, they cannot pull in again by repentance, that is a spiritual judgment, represented by this, and much more dreadful.

V. The sudden healing of the hand that was suddenly dried up, upon his submission, v. 6. That word of God which should have touched his conscience, humbled him not, but this which touched his bone and his Jiesh, brings down his proud spirit. He looks for help now, 1. Not from his calves, but from God only, from his power and his favour. He wounded, and no hand but his can make whole. 2. Not by his own sacrifice or incense, but by the prayer and intercession of the prophet, whom he had just now threatened, and aimed to destroy. The time may come, when those that hate the preaching, would be glad of the prayers, of faithful ministers. " Pray to the Lord thy God," says Jeroboam; "thou hast an interest in him, improve it for me." But observe. He does not desire him to pray that his sin might be pardoned, and his heart changed, only that his hand might be restored; thus Pharaoh would have Moses to pray that God would take away this death only, (Exod. 10. 17.) not this sin. The prophet, as became a man of God, renders good for evil, upbraids not Jeroboam with his impotent malice, nor triumphs in his submission, but immediately addresses himself to God for him. Those only are entitled to the blessing Christ pronounced on the persecuted, that learn of him to pray for their persecutors, Matth. 5. 10, 44. When the prophet thus honoured God, by showing himself of a forgiving spirit, God put this further honour upon him, that, at his word, he recalled the judgment, and by another miracle healed the withered hand; that by the goodness of God Jeroboam might be led to repentance, and if he wer^ not

I. KINGS, xni.

broken by the" judgment, yet might be melted by tlie mercy. Witli both he seemed affected for the present, but the impressions wore off.

VI. The prophet's refusal of Jeroboam's kind invitation: in which observe, 1. That God forbade his messenger to eat or drink in Beth-el, {x>. 9.) to show his detestation of their execrable idolatry, and apostasy from God, and to teach us not to have fellowship with the works of darkness, lest we have infection from them, or give encouragement to them. He must not (urn back the same ivay, but deliver his message, as it were, in transitu — as hf liasses along. He shall not seem to be sent on purpose, (they were unworthy such a favour,) but as if he only called by the way, his spirit being stirred, Hke Paul's at Athens, as he passed, and saw their devotions. God would, by this command, try his prophet, as he did Ezekiei, whether he would not be rebellious, like that rebellious house, Ezek. 2. 8. 2. That Jeroboam was so affected with the cure of his hand, that though we read not of his thanksgivings to God for the mercy, or of his sending an offering to the altar at Jerusalem, in acknowledgment of it, yet he was willing to express his gratitude to the prophet, and pay him for his prayers, V. 7. Favours to the body will make even graceless men seem grateful to good ministers, 3. That the prophet, though hungiy and weary, and, perhaps, poor, in obedience to the divine command, refused both the entertainment, and the reward, proffered him. He might have supposed his acceptance of it would give him an opportunity of discoursing further with the king, in order to his effectual reformation, now that he was convinced; yet he will not think himself, wiser than God, but, like a faithful careful messenger, hastens home when he has done his errand. They have little learned the lesson of self-denial, that cannot forbear one forbidden meal.

11. Now there dwelt an old prophet in Beth-el; and his sons came and told him all the works that the man of God had done that day in Beth-el: the words which he had spoken unto the king, them they told also to their father. 12. And their father said unto them. What way went he ? For his sons had seen what way the man of God went which came from Judah. 13. And he said unto his sons, Saddle me the ass. So they saddled him the ass, and he rode thereon, 14. And went after the man of God, and found him sitting under an oak : and he said unto him. Art thou the man of God that camest from Judah ? And he said, I am. 15. Then he said unto him. Come home with me, and eat bread. 16. And he said, I may not return with thee, nor go in with thee; neither will I eat bread nor drink water with thee in this place: 17. For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water th^re, nor turn again to go by the way that thou camest. 18. He said unto him, 1 am a prophet also as thou ar^; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he

lied unto him. 19. So he went back with him, and did eat bread in his house, and drank water. 20. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back : 21. And he cried unto the man of God that came fiom Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, 22. But camest back, and hast eaten bread and drunk water in the place, of which the LORD did say to thee. Eat no bread, and drink no \\ater; thy carcase shall not come unto the sepulchre of thy fathers.

The man of God had honestly and bravely refused the king's invitation, though he promised him a reward; yet was over-persuaded by an old prophet, to come back with him, and dine in Beth-el, contrary to the command given him. Here we find how dear his dinner cost him. Observe with wonder,

I. The old prophet's wickedness. I cannot but call him a false prophet, and a bad man; it being much easier to believe that from one of such a bad character, should be extorted a confirmation of what the man of God said, (as we find, v. 32.) than that a true prophet, and a good man, should tell such a deliberate lie as he did, and father it upon God. ji good tree could never bring forth such corrufit fruit. Perhaps, he was trained up, among the sons of the prophets, in one of Samuel's colleges not far off, whence he retained the name of a prophet, but, growing worldly and profane, the spirit of prophecy was departed from him. If he had been a good prophet, he would have re-

Eroved Jeroboam's idolatry, and not have suffered is sons to attend his altars, as, it should seem, thev did.

Now, 1. Whether he had any good design in fetching back the man of God, is not certain. One may hope that he did it, in compassion to him, concluding he wanted refreshment, and out of a desire to be better acquainted with him, and more fully to understand his errand than he could from the report of his sons; yet, his sons having told him all that passed, and particularly that the prophet was forbidden to eat or drink there, which he had openly told Jeroboam, it is supposed to have been done with a bad design, to draw him into a snare, and so to expose him; for false prophets have ever been the worst enemies to the true prophets, usually aiming to destroy them, but sometimes, as here, to debauch them, and draw them from their duty. Thus they gave the J\''azarites mine to drink, (Ames 2. 12.) that they might glory in their fall.

But, 2. It is certain that he took a very bad method to bring him back, ^^^1en the man of God had told him, *'I may not, and therefore I will not, return to eat bread with thee;" (his resolutions concurring with the divine command, v. 16, 17.) he wickedly pretended that he had an order frrni heaven to fetch him back; he imposed upon him his former character as a prophet, I am a firofihet also as thou art; he pretended he had a vision of an angel that sent him on this errand; but it was all a lie, it was a banter upon prophecy, and profane \v. the highest degree.. When this old prophet is spoken of, (2 Kings 23. 18.) he is called the prophc' that came out of Samaria, whereas there w s no such place as Samaria, till long after; {ch. 16. 21 J

1. XVlJ."^VJO, ./\.1L1,

OH

therefore I take it he is so called there, though he was at Beth-el, because he was like those who were ifterward the firofihets of Samaria, who caused God's fieofile Israel to err, Jer. 23. 13.

II. The good prophet's weakness, in suffering himself to be thus imposed upon; He went back with him, v. 19. He that had resolution enougli to refuse the invitation of the king, who promised him a reward, could not resist the insinuations of one that pretended to be a prophet; good people are more in danger of being drawn from their duty by the plausible pretences of divinity and sanctity than by external inducements; we have therefore need to beware of false pro/ihets, and not believe every i/iirit.

III. The proceedings of divine justice, hereupon; and here we may well wonder that the wicked prophet, who told the lie, and did the mischief, went unpunished, while the holy man of God, that was drawn by him into sin, was suddenly and severely punished for it What shall we make of this? The judgments of God are unfathomable; the deceived and the deceiver are his, and he giveth not account of any of his matters: certainly there must be a judgment to come, when these things will be called over again, and when those that sinned most, and suffered least, in this world, will receive according to their works. 1. The message delivered to the man of God was strange; his crime is recited; {y. 21, 22.) it was, in one word, disobedience to an express command; judgment is given upon it. Thy carcase shall not come to the sefiulchre of thy fathers; that is, "Thou shalt never reach thy own house, but shalt be a carcase quickly, nor shall thy dead body be brought to the place of thy fathers' sepulchres, to be interred." 2. Yet it was more strange that the old prophet himself should be the messenger; of this we can give no account, but that God would have it so, as he spake to Balaam by his ass, and read Saul his doom by the Devil in Samuel's likeness; we may think God designed hereby, (|1.) To startle the lying prophet, and make him sensible of his sin; the message could not but affect him the more, when he himself had the delivering of it, and had so strong an impression made upon his spirit by it, that he cried out, as one in an agony, V. 21. He had reason to think, if he must die for his disobedience in a small matter, who sinned by surprise, of how much sorer punishment he should be thought worthy, who had belied an angel of God, and cheated a man of God, by a deliberate forgery. If this were done to the green tree, what shall be done to the dry? Perhaps, it had a good effect upon him; those who preach God's wrath to others, have hard hearts indeed, if they fear it not themselves. (2.) To put the greater mortification upon the prophet that was deceived, and to show what they must expect, who hearken to the great deceiver, they that yield to him as a tempter, will be terrified by him as a tormentor; whom he now fawns

^ upon, he will afterward fly upon, and whom he draws intr sin, he will do what he can to drive to despair.

23. And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. 24. And when he was gone, a lion met him by the way, and slew him; and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. 25. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it iu

the city where the old prophet dwelt. 26. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord ; therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. 27. And he spake to his sons, saying. Saddle me the ass. And they saddled him. 28. And he went, and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. 29. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. 30. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! 31. And it came to pass, after he had buried him, tnat he spake to his sons, saying. When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: 32. For the saying which he cried by the word of the Lord against the altar in Beth-el, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 33. After this thing Jeroboam returned not from his evil way, but made again of the lowest of the people priests of the high places: whosoever would, he consecrated him, and he became one of the priests of the high place?-34. And this thing became sin unto tha house of Jeroboam, even to cut it off, and to destroy it from off the face of the earth

Here is,

I. The death of the deceived disobedient prophet The old prophet that had deluded him, as if h« would make him some amends for the wrong he had done him, or help to prevent the mischief threatened him, furnished him with an ass to ride home on; but, by the way, a lion set upon him, and killed him, v. 23, 24. He did but turn back to refresh himself when he was hungry, and behold, he must die for it; see 1 Sam. 14. 43. But we must consider, 1. That his offence was great, and it would, by no means, justify him, that he was drawn into it by a lie; he could not be so certain of the countermand sent by another, as he was of the command given to himself; nor had he any ground to think that the command would be recalled, when the reason of it remained in force, which was, that he might testify his detestation of the wickedness of that place. He had great reason to suspect the honesty of this old prophet, who did not himself bear his testimony, nor did God think fit to make use of him, as a witness against the idolatry of the city he lived in: however, he should have taken time to beg direction from God, and not have complied so soon. Did he think this old prophet's house safer to eat in than other houses at Beth-el, when God had forbidden him to eat in any? That was to refine upon the

I. KINGS, XIV.

command, and make himself wiser than God. Did he think to excuse himself, that he was hungry? Had he never read, that man lives jiot by bread alone? 2. That his death was for the glory oi God; for by this it appeared, (1.) That nothing is more provoking to him than disobedience to an express command, though in a small matter, which makes his proceedings against our first parents, for eating fnrtndden fruit, the easier to be accounted for. (2.) That God is displeased at the sins of his own people, and no man shall be protected in disobedience by the s inctity of his profession, the dignity of his oi-Hce, his nearness to God, or any good services he iias done for him. Perhaps, God, by this, intended, in a way of righteous judgment, to harden Jeroboam's heart, since he was not reformed by the withering of his hand: for he would be apt to make a bad use of it, and to say that the prophet was well enough served for meddling with his altir, he had better have staid at home; n;iv, he would say that Providence had punished him for his insolence, and the lion had done that Avhich his withered hand .Tiight not do; however, by this he intended to warn •■ill those whom he employs, strictly to observe their orders, at their peril.

II. The wonderful preservation of his dead body, which was a token of God's mercy remembered in \he midst of wrath; the lion that gently strangled him, or tore him, did not devour his dead body, nor so much as tear the ass, x;. 24, 25, 28. Nay, what was more, he did not set upon the travellers that passed by, and saw it, nor upon the old prophet, (who had reason eno\igh to fear it,) when he came to take up the corpse; his commission was, to kill the prophet, hitherto he should go, but no further: thus God showed that though he was angry with him, his anger was turned away, and the punishment went no further than death,

III. The care which the old prophet took of his burial; when he heard of the unusual accident, he concluded it was the man of God, nvho was disobedient to his Master, (and whose iault was that ?) therefore the Lord has delivered him to the lion, v. 26. It had well become him to have asked why the lion was not sent against him and his house, rather than against the good man whom he had cheated. He took ufi the carcase, v. 29. If there were any truth in the vulgar opinion, surely the corpse bled afresh, when lie touched it, for he was, in effect, the murderer, and it was but a poor reparation for the injury, to inter the dead body: perhaps, when he cheated him into his ruin, he intended to laugh at him; yet now his conscience so far relents, that he weeps over him, and, like Joab at Abner's funeral, is compelled to be a mourner for him whom he had been the death of; they said, ,^las, my brother! v. 30. The case was indeed very limentable, that so gord a man, a prophet so faithful, and so bold in God's cause, should, for one offence, die as a criminal, while an old lying prophet lives at ease, and an idolatrous prince in pomp and |)ower. 7'hy way, 0 (jocI, is in the sea, and thy fiath in the great waters. We cannot judge of men by their suflFerings, nor of sins by their present punishments; with some, the flesh is destroyed, that the spirit may be saved, while with others, the flesh is pampered, that the soul may ripen for hell.

IV. The charge which the old pro])hct gave his sons concerning his own burial, that they should be snre to bury him in the same grave where the man of God was buried; {v. 31.) " Lay my bones beside his hones, close by them as near as may be, so that my dust may mingle with his;" though he was a lying prophet, vet he desired to die the death of a true prophet; " Gather not my soul with the sinners of Beth-el, but with this man of God." The reason he gives, is, because what he cried against the altar

of Beth el, that men's bones should be burnt upon it, shall surely come to fiass, v. 52. Thus, 1. He ratifies the. prediction, that out of the mouth of two witnesses, (and one of them such a one as St. Paul quotes, Titus 1. 12, one of themselves, even a prophet of their own,) the word might be established, if possible, to convince and reclaim Jeroboam. 2. He does honour to the deceased prophet, as one whose ivord would not fall to the ground, though he did; ministers die, die prematurely it may be; but the word of the Lord endures for ever, and does not die with them. 3. He consults his own interest; it was foretold that men's bones should be burnt upon Jeroboam's altar; "Lay mine" (says he) "close to his, and then they will not be disturbed;" and it was, accordingly, their security, as we find, 2 Kings 23. 18. Sleeping and waking, living and dying, it is safe being in good company. No mention is made here of the inscription on the prophet's tomb; but it is spoken of 2 Kings 23. 17. where Josiah asks. What title is that ? And is told, It is the sepulchre of the man of God, that came from Judah, who pro-. claimed these things which thou hast done: so that the epitaph upon the prophet's grave preserved the remembrance of his prophecy, and was a standing testimony against the idolatries of Beth-el, which it would not have been, so remarkably, if he had died, and been buried elsewhere. The cities of Israel are here called cities of Samaria, though that name was not yet known; for, however the old prophet spake, the inspired historian wrote in the language of his own time.

V. The obstinacy of Jeroboam in his idolatry; {v. 33.) He returned not from his evil way; some hand was found, that durst repair the altar God had rent, and then Jeroboam off'ered sacrifice on it again, and the more boldly, because the prophet who disturbed him before, was in his gra\e, (Rev. 11. 10.) and because the prophecy was for a great while to come. Various methods had been used to reclaim him, but neither threats nor signs, neither judgments nor mercies, wrought upon him, so strangely was he wedded to his calves; he did not reform, no not his priesthood, but whoever would, he filled his hand, and made him priest, though ever so illiterate or immoral, and of what tribe soever; ujid this became sm, that is, a snare first, and then a ruin, to Jeio-Ijoam's house, to cut it off, v. 34. Note, The diminution, disquiet, and desolation, of families, are the fruit of sin; lie promised himself that the calves would secure the crown to his family, but it proved they lost it, and sunk his family. Those betray themselves, that think by any sin to support themselves.

CHAP. XIV.

T^e kingdom being divided into that of Judah and that of Israel, we must, henceforward, in these books of Kings, expect and attend their separate history, the succession of their kings, and the affairs of their kingdoms, accounted for distinctly. In this chapter, we have, I. The pro- • phecy of the destruction of Jeroboam's house, v. 7 .. 16. The sickness of his child was the occasion of it, (v. 1.. 6.) and the death of his child the earnest of it; (v. 17, 18.) together with the conclusion of his reisrn, v. 19, 20. II. The history of tiie declension and diminution of Reho-boam's house and his kingdom, (v. 21.. 28.) and the conclusion of his reisrn, V. 29..31.) In both which, we may read the mischievous consequences of sin, and the calamities it brings on kingdoms and families.

1. A 1' that time Ahijah the son of Jero-j\ boam fell nick. 2. And Jeroboam said to his wife, Arise, I pray thee, and disguise thyself, that thou be not known to be the wife of Jeioboain ; and get thee to Shi-loh: behold, there is Ahijah the prophet,

I. KINGS, XIV.

519

which told me that I should he king over this people. 3. And take with thee ten loaves, and cracknels, and a cruse of honey, and go to him: he shall tell thee what shall become of the child. 4. And Jeroboam's wife did so, and arose, and went to Shiloh; and came to the house of Ahijah. But Ahi-jah could not see, for his eyes were set by reason of his age. 5. And the Lord said unto Ahijah, Behold, the wife of Jeroboam Cometh to ask a thing of thee for her son, for he is sick : thus and thus shalt thou.say unto her; for it shall be, when she cometh in, that she shall feign herself to be another woman. 6. And it was 50, when Ahijah heard the sound of her feet, as she came in at the door, that he said. Come in, thou wife of Jeroboam ; why feignest thou thyself to he another? for 1 am sent to thee with heavy tidings.

How Jeroboam persisted in his contempt of God and religion, we read in the close of the foregoing chapter: here we are told how God proceeded in his controversy with him; for when God judges, he will overcome, and sinners shall either bend, or break, before him.

I. His child fell sick, -u. 1. It is probable that he was his eldest son, and heir-apparent to the crown; for, at his death, all the kingdom went into mourning for him, v. 13. Neither his dignity as afirince, nor his age as a young prince, nor his interest in heaven as a pious prince, could exempt him from sickness, dangerous sickness; let none be secure of the continuance of their health, but improve it, while it continues, for the best pui-poses; Lord, behold he, whom thou lovest, thy favourite, he whom Israel loves, their darling, is sick. At that time, when Jeroboam prostituted and profaned the priesthood, {ch. 13. 33.) his child sickened; when sickness comes into our families, we should inquire whether there be not some particular sin hai'boured in our houses, which the affliction is sent to convince us of, and reclaim us from.

II. He sent his wife in disguise to inquire of Ahijah the prophet, what should become of the child, v. 2, 3. The sickness of his child touched him in a tender part; the withering of this branch of the family, would, perhaps, be as sore an affliction to him as the withering of that branch of his body, ch. 13. 4. such is the force of natural affection; our children are ourselves but once removed.

Now, 1. Jeroboam's great desire, under this affliction, is, to know what shall become of the child, whether he will live or die. (1.) It had been more prudent, if he had desired to know what means they should use for the recovery of the child, what they should give him, and what they should do to him; but, by this instance, and that of Ahaziah, 2 Kings 1. 2. and Ben-hadad, 2 Kings 8. 8. it should seem, they had then such a foolish notion of fatality, as took them off from all use of means; for if they were sure the patient would live, they thought means needless; if he would die, they thought them useless; not considering that duty is our's, events are God's, and that he that ordained the end, ordained the means. Why should a prophet be desired to show that which a little time will show? (2.) It had been more pious, if he had desired to know wherefore God contended with him, had begged the prophet's prayers, and cast away his idols from him; then the child might have been restored to him, as

his hand was; but most people would rather be told their fortune, than their faults or their duty.

2. That he miglit know the child's doom, he sent to Ahijah the ])ro])het, who lived obscure and neglected in Slulcjh, blind through age, yet still blessed witli the visions of the Almighty, which need not bodily eyes, but are rather favoured by the want of them, the eyes of tl)e mind being then most intent, and least diverted. Jeroboam sent not to him for advice about the setting up of his calves, or the consecrating of his priests, but has recourse to him in his distress, when the gods he served, could give him no relief; Lord, in trouble have they visited thee, who before slighted thee; some have by sickness been reminded of their forgotten ministers, and praying friends: he sends to Ahijah, because he had told him he should be king, x>. 2. He was once the messenger of good tidings, surely he will be so again; those that by sin disqualify themselves for comfort, and yet expect their ministers, because they are good men, should speak peace and comfort to them, greatly wrong botli themselves and their ministers.

3. He sent his wife to inquire of the prophet, because she could best put the question without naming names, or making any other description than this, '•Sir, I have a son ill; will he recover, or not.-"' The heart of her husband safely trusted in her, that she would be faithful both in delivering the message, and bringing him the answer; and it seems there were none of all his counsellors, in whom he could repose such a confidence; otherwise, the sick child could very ill have spared her, for mothers are the best nurses, and it had- been much fitter for her to have staid at home to tend him, than to go to Shiloh to inquire what would become 6f him. If she go, she must go incognito — must disgtiise herself, change her dress, co\er lier face, and go by another name; not only to conceal herself from her own court, and the country through which she past, (as if it were below her quality to go upon such an errand, and what she had reason to be ashamed of, as Nicode-mus that came to Jesus by night, whereas it is no disparagement to the greatest to attend God's prophets,) but also to conceal herself from the prophet himself, that he might only answer her question concerning her son, and not enter upon the unpleas-ing subject of her husband's defection; thus some people love to prescribe to their ministers, limit them to smooth things, and care not for having the ivhole counsel of God declared to them, lest it prove to prophesy no good concerning them, but evil. But what a strange notion had Jeroboam of. God's prophet, that he beheved he could and would certainly tell what would become of the child, and yet either could not, or would not, disco\ er who was the mother; could he see intotlie thick darkness of futurity, and yet not see through the thin veil of this disguise? Did he think the God of Israel like his cahes, just what he pleased ? Be not deceived, God is not mocked.

III. God gave Ahijah notice of the approach of Jeroboam's wife, and that she came in disguise, and full instructions what to say to her, {v. 5.) which enabled him, as she came in at the door, to call her by her name, to her great surprise, and so to discover to all about him who she was; {v. 6.) Come in, thou wife of Jeroboam; why feignest thou thyself to be another? He had no regard either, 1. To her rank; she was a queen, but what was that to him, who had a message to deliver her immediately from God, before whom all the children of men stand upon the same level? Nor, 2. To her present; it was usual for those who consulted prophets, to bring them tokens of respect, which they accepted, and yet .were no hirelings; she brought him a handsome country present, {v. 3.) but he did not think

I. KIxNGS, XIV.

Idmself obliged by that to give her any finer lan-s^uage than the nature of her n>essage required. Nor, 3. To her industrious conce.dment of herself; It is a piece of civility not to take notice of those who desire not to be taken notice of; but the prophet was no courtier nor gave flattering titles; plain dealing is best, and she shall know at the first word, what she has to trust to; I am sent to thee with heavy tidings. Note, Those who think by their disguises to hide themselves from God, will be wretchedly confounded, when they find themselves disappointed in the day of discovery: sinners now appear in the garb of saints, and are taken to be such; but how will they blush and tremble, when they find themselves stripped of their false colours, and ai'e called by their own name; " Go out, thou treacherous false-hearted hypocrite, / never knew thee, why feignest thou thyself to be another?" Tidings of a portion with hypocrites will be heavy tidings; God will judge men according to what they are, not according to what they seem.

7. Go, tell Jeroboam, Thus saith the tiORD God of Israel, Forasmuch as I exalted thee from among the people, and made thee prince over my people Israel, 8. And rent the kingdom away from the house of David, and gave it thee; and yet thou hast not been as my servant David, who kept my commandments, and who followed me with all his heart, to do that only which ivas right in mine eyes; 9. But hast done evil above all that were before thee: for thou hast gone and made thee other gods, and molten images, to provoke me to anger, and hast cast me oehind thy back ; 10. Therefore, behold,! will bring evil upon the house of Jeroboam, and will cut otT from Jeroboam him that pisseth against the wall, and him thUt is shut up, and left iu Israel, and will take away the remnant of the house of Jeroboam, as a man thattaketh away dung, till it be all gone. 11. Him that dieth of Jeroboam in the city shall the dogs eat; and him that dieth in the field shall the fowls of the air eat: fbr the Lord hath spoken ?/. 12. Arise thou, therefore, get thee to thine own house; and when thy feet enter into the city, the cliild shall die. 13. And all Israel shall mourn for him, and bury him : lor he only of Jeroboam shall come to the grave, because in him there is found some good thing toward the Lord God of Israel in the house of Jeroboam. 14. Moreover, the Lord shall raise him up a king over Israel, who shall cut off the house of Jeroboam that day: but what ? even now. 15. For the Lord shall smite Israel as a reed is shaken in the water, and he shall root up Israel out of this good land which he gave to their fathers, and shall scatter them beyond the river, because they have made their groves, provoking the Lord to anger. 16. And he shall give Israel up, because of the sins of Jeroboam who did sin, and who made Is-

rael to sin. 17. And Jeroboam's wife arose, and departed, and came to Tirzah : ana when she came to the threshold of the door, the child died. 18. And they buried him; and all Israel mourned for him, according to the word of the Lord, which he spake by the hand of his servant Ahijah the prophet. 19. And the rest of the acts of Jeroboam, how he warred, and how he reigned, behold, they are written in the book of the Chronicles of the kings of Israel. 20. And the days which Jeroboam reigned were two and twenty years: and he slept with his fathers, and Nadab his son reigned in his stead.

When those that set up idols, and keep them up, go to inquire of the Lord, he determines to answer them, not according to the pretensionsof their inquiry, but according to the multitude of their idols; (Ezek. 14. 4) so Jeroboam is answered here. He prevented her inquiry concerning the child, and foretells the ruin of^ Jeroboam's house for the wickedness of it; no one else durst have carried such a message, a servant would have smothered it, but his own wife cannot be suspected of ill-will to him.

I. God calls himself the Lord God of Israel; though Israel had forsaken God, God had not cast them off, nor given them a bill of divorce for their whoredoms; he is Israel's God, and therefore will take vengeance on him who did them the greatest mischief he could do them, and drew them away from him.

II. He upbraids Jeroboam with the great fa\ our he had bestowed upon him, in making him king, exalting him from among the people, the common people, to be prince over God's chosen Israel, and takmg the kingdom yrom the house of David, to bestow it upon him. Whether we keep an account of God's mercies to us or no, he does, and will set even them in order before us, if we be ungrateful, to our greater confusion; otherwise, he gives, and upbraids not.

III. He charges him with his impiety and apostasy, and his idolatry particularly; Thou hast done evil above all that were before thee, v. 9. Saul, that was rejected, never worshipped idols; Solomon did it but occasionally, in his dotage, and never made Israel to sin; Jeroboam's calves, though pretended to be set up in honour of the God of Israel, that brought them u/i out of Egyfit, yet are here called other gods, or strange gods, because in them he worshipped God, as the heathen worshipped their strange gods; because by them he changed the truth of God into a lie, and represented him as altogether different from what he is; and because many of the ignorant worshippers terminated their devotion in the image, and did not at all regard the God of Israel. Though they were calves of gold, the richness of the metal was so far from making them acceptable to God, that they provoked him to anger; designedly affronted him, under colour nf pleasing him. In doing this, 1. He had not set David before him; (t'. 8.) Thou hast not been as my servant David; who, though he had his faults, and some bad ones, vet he never forsook the worship of God, nor grew loose or cold to that; his faithful adherence to that gained him this honourable character, that he followed God with all his heart, and herein he was proposed for an example to all his successors; those did not do well, that did not do like David. 2. He had not set God before him; but, (v. 9.) " Thou hast cast me behind thy back, my law, my fear; neglected me, forgotten me, and pre-feiTed thy policies before my precepts."

1. KINGS, XIV.

521

rV. He foretells the utter ruin of Jeroboam's house,!'. 10, 11. He thought, by his idolatry, to estabUsh his government, and by that, he not only lost it, but brought destruction upon his family; the universal destraction of all the males, whether shut up or left, married or unmarried. 1. S/iameful d<;struction; they shall be taken away as dung, which is loathsome, and which men are glad to be rid of. He worshipped dunghill-deities, and God removed his family as a great dunghill; noble royal families, if wicked, are no better, in God's account. 2. Unusual destruction; their very dead bodies should be meat for the dogs in the street, or the birds of prey in the field, v. 11. Thus evil pursues sinners. See this fulfilled, c/i. 15. 29.

V. He foretells the immediate death of the child that was now sick, v. 12, 13. 1. In mercy to him; lest, if he live, he be infected with the sin, and so involved in the ruin, of his father's house. Observe the character given of him. In him was found some

food thing toward the Lord God of Israel, in the ouse of Jeroboam. He only had an affection for the true worship of God, and disliked the worship of the calves. Note, (1.) Those are good, in whom are good things toward the Lord God of Israel; good inclinations, good intentions, good desires, to-V ward him. (2.)'.Where there is but some good f thing of that kind, it will be found: God that seeks I it, sees it, be it ever so little, and is pleased with it. (3.) A little grace goes a great way with great people. It is so rare to find princes well affected to religion, that, when they are so, they are worthy of double honour. (4.) Pious dispositions are, m a peculiar manner, amiable and acceptable, when they are found in those that are young. The divine image, in miniature, has a peculiar beauty and lustre in it. (5.) Those that are good in bad times and places, shine very bright in the eyes of God. A good child in the house of Jeroboam, is a miracle of divine grace: to be there untainted, is like being in the fiery furnace unhurt, unsinged. Observe the care taken of him: he only, of all Jeroboam's family, shall die in honour; shall be buried, and shall be la-1 mented, as one that lived desired. Note, Those I that are distinguished by divine grace, shall be dis-\ tinguished by divine providence. This hopeful ! child dies first of all the family, for God often takes \ them soonest, whom he loves best; heaven is the fit-\ test place for them, this earth is not worthy of Hhem. 2. In wrath to the family; it was a sign the family would be ruined, when he was taken, by whom it might have been reformed. The righteous are removed from the evil to come in this world, to the good to come in a better world. It is a bad omen to a family, when the best in it are buried out of it; when what was valuable, is picked out, the rest is for the fire. It is likewise a present affliction to the family and kingdom, by which both ought to have been bettered. It aggravated it to the poor mother, that she should not reach home time enough to see her son alive. When thy feet enter into the city, just then the child shall die. This was to be a sign to her of the accomplishment of the rest of the threatenings, as 1 Sam. 2. 34.

VI. He foretells the setting up of another family to rule over Israel, t. 14. This was fulfilled in Baasha of Issachar, who conspired against Nadab khe son of Jeroboam, in the second year of his reign, Tiurdered him, and all his family. "But what? Even now. Why do I speak of it as a thing at a iistance? It is at'the door; it shall be done, even low." Sometimes God makes quick work with sinners, he did so with the house of Jeroboam. It was not twenty-four years from his first elevation to the final extirpation of his family.

VII. He foretells the judgments which should come upon the people of Israel, for conforming to

Vol. II.—3 U

the worship which Jeroboam had established. If the blind lead the blind, both the blind leaders and the blind followers shall/a// into the ditch. It is here foretold, {v. 15:) 1. That they should never be easy, nor rightly settled in their land, but continually shaken like a reed in the water. After they left the house of David, the government never continued long in one family, but one undermined and destroyed another, which must needs occasion great disorders and disturbances among the people. 2. That they should, ere long, be totally expelled out of their land, that good land, and given up to ruin, v. 16. This was fulfilled in the captivity of the ten tribes by the king of Assyria. Families and kingdoms are ruined by sin, ruined by the wickedness of the heads of them. Jeroboam did sin, and made Israel to sin. If great men do wickedly, they involve many others both in the guilt and in the snare; multitudes /b//ow their pernicious ways. They go to hell with a long train, and their condemnation will be more intolerable, who must answer not only for their own sins, but for the sins which others have been drawn into, and kept in, by their influence.

Jeroboam's wife has nothing to say against the word of the Lord, but she goes home with a heavy heart to their house in Tirzah, a sweet delightful filace, so the name signifies, famed for its beauty, Cant. 6. 4. But death cannot be shut cut from it, which will stain its beauty, and imbitter all its delights. Hither she came, and here we leave her attending the funeral of her son, and expecting the fate of her family.

(1.) The child died; {v. 17.) and justly did all Israel mourn, not only for the loss of so hopeful a prince, whom they were not worthy of, but because his death plucked up the flood-gates, and made a breach, at which an inundation of judgments broke in.

(2.) Jeroboam himself died soon after, v. 20. It is said, (2 Chron. 13. 20.) The Lord struck him with some sore disease, so that he died miserably, when he had reigned twenty-two years; and left his crown to a son, who lost it, and his life too, and all the lives of his family, within two years after. For a further account of him, the reader is refeired to the annals of his reign^ drawn up by his own secretaries, or the public records, like those in the Tower, called here. The book, or register, of the Chronicles of the kings of Israel, to which recourse might be had; but, not being divinely inspired, they are long since lost.

21. And Rehoboam the son of Solomon reigned in Judah. Rehoboam was forty and one years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which the Lord did choose out of all the tribes of Israel, to put his name there. And his mother's name u-as Naamah, an Ammonitess. 22. And Judah did evil in the sight of the Lord, and they provoked him to jealousy with their sins which they had committed, above all that their fathers had done. 23. For they also built them high places, and images, and groves, on every high hill, and under every green tree. 24. x\nd there were also Sodomites in the land; and thev did according lo all the abominations of the nations which the Lord cast out before the children of Israel. 25. And it came to pass, in the fifth year of

1. KINGS, XV.

king Rehoboam, that Shishak king of Egypt came up against Jerusalem: 26. And he took away the treasures of the house of the Lord, and the treasures of the king's liouse ; he even took away all: and he took away all the shields of'gold which Solomon had made. 27. And king Rehoboam made in their stead brazen shields, and committed them unto the hands of the chief of the guard, wlilcii kept the door of the king's house. 28. And it was so, when the king went into the house of the Lord, that the guard baie them, and brought them back into the guard-chamber. 29. Now the rest of the acts of Rehoboam, and all that he did, are they not written in the book of the Chronicles of the kings of Judah? 30. And there was war between Rehoboam and Jeroboam all their days. 31. And Rehoboam slept with his fathers, and was buried with his fathers in the city of David. And his mother's name loas Naamah, an Ammonitess. And Abijam his son reigned in his stead.

Judah's story and Israel's are intermixed in this book. Jeroboam outlived Relioboam four or five years, yet his history is despatched first, that the account of Rehoboam's reign may be laid together; and a sad account it is.

I. Here is no good said of the king. All the account we have of him here, is, 1. That he was 41 years old, when he began to reign, by which reckoning, he was born in the last year of David, and had his education, and the forming of his mind, in the best days of Solomon; yet he lived not up to it. Solomon's defection, at last, did more to corrupt him, than his wisdom and devotion had done to give him good principles. 2. That he reigned 17 years in Jerusalem, the city nvhere God fiut his name, where he had opportunity enough to know his duty, if he had had but a heart to do it. 3. That his mother was Naamah, an Ammonitess; this is twice mentioned, v. 21, 31. It was strange that David would marry his son Solomon to an Ammonitess, (for it was done while he lived,) but, it is probable, Solomon was in love with her, because she was Xaamah, a beauty, so it signifies, and his father was loath to cross him, but it proved to have a very bid influence upon posterity. Probably, she was daughter to Shobi the Ammonite, who was kind to David, (2 Sam. 17. 27.) and David was too willing to i-equite him by m-itching his son into his family. None can imagine how lasting and how fatal the consequences may be, of being unequally yoked with unbelievers. 4. That he had continual war with Jeroboam, {v. 30.) which could not but be a perpetual uneasiness to him. 5. That when he had reigned but 17 vears, he died, and left his throne to his son. His father, and grandfather, and grandson, that reigned well, reigned long, 40 years apiece; but sin often shortens men's lives and comforts.

II. Here is nmcli said to the disadvantage of the subjects, both as to their character and their condition.

1. See here how wicked and profane they were, ft IS a most sad account that is here given of their apostasy from (Jod, 7^ 22.. 24. Judah, the only professing people (iod had in the world, did evil in his Slight, in contempt and defiance of him, and the

tokens of his special presence with them; they pro voked him to jealousy, 2iS the adulterous wife pro vokes her husband, by breaking the marriage-covenant. Their fathers had been bad enough, especially in the times of the judges, but they did abominable things, above all that their fathers had done. The magnificence of their temple, the pomp of their priesthood, and all the secular advantages with which their religion was attended, could not prevail to keep them close to it; nothing less than the pouring out of the Spirit from on high, will keep God's Israel m their allegiance to liim. The account here given of the wickedness of the Jews, agrees with that which the apostle gives of the wickedness of the Gentile world; (Rom. 1. 21, 24.) so that both Jew and Gentile are all alike under sin, Rom. 3. 9. (1.) They became Tarn in their imaginations concerning God, and changed his glory into an image, for they built them high places, images, and groves, {v, 23.) profaning God's name, by affixing it to their images, and God's ordinances, by ser\ ing their idols with them. They foolishly fancied that they exulted God, when they worshipped him on high hills, and pleased him, when they worshipped him under the pleasant shadow of green trees. (2.) They were given up to vile affections, (as those idolaters, Rom. 1. 26, 27.) for there were Sodomites in the land; {x>. 24.) 7ne?i luith men working that which is unseemly, and not to be thought of, much less mentioned, without abhorrence and indignation. They dishonoured God by one sin, and then God left them to dishonour themselves by another. They profaned the privileges of a holy nation, therefore God gave them up to their own hearts* lusts, to imitate the abominations of the accursed Canaanites; and herein the Lord was .righteous. And when they did like them that were cast out, how could they expect any other than to be cast out like them?

2. See here how weak and poor they were; and this was the consequence of the former. Sin exposes, impoverishes, and weakens, any people. Shishak, king of Egypt, came against them, and so far, either by fo?-ce or surrendei', made himself master of Jerusalem itself, th;it he took away the treasures both of the.temple and of the exchequer, of the house of the Lord, and of the king's house, which David and Solomon had amassed, v. 25, 26. These, it is likely, tempted him to make this descent; and, to save the rest, Rehoboam perhaps tamely surrendered them, as Ahab, ch. 20. 4. He also took away the golden shields, that were made but in his father's time; {v. 26.) these the king of Egypt carried off as tiopliies of his victory; and, instead of them, Rehoboam made brazen shields, which the life-guard carried bcfoie him, when he went to church in state, v. 27, 28. This was an emblem of the diminution of his glory. Sin makes the gold become dim, changes the most fine gold, and turns it into brass. We commend Rehoboam for going to the house of the J^ord, perhaps the oftener for the rebuke he had I)een under, and do not condemn him for going in pomj). Great men should honour God with their lionour, and then they are themselves most honoured by it.

CHAP. XV.

In this chapter, we have an abstract of the history, I. Of two of the kinffs of Judah, Abijam, the days of whose reicrn were few and evil, (v. 1 .. 8.) and Asa, who rei<Tned well and lontr, v. 9 . . 24. II. Of two of the kinirs of Israel, Nadab the son of Jeroboam, and Baasha the destroyer of Jeroboam's house, V. 25. . 3'.

1. ^LTOW, in- the eighteenth year of king

X^ Jeroboam the son of Nebat, reignt;d

Abijam over Judah. 2. Three years reign

1. KINGS, XV

523

ed he in Jerusalem. And his mother's name was Maachah, the daughter of Abish-alom. 3. And he walked in all the sins of his father, which he had done before him: and his heart was not perfect with the Lord his God, as the heart of David his fatiier. 4. Nevertheless, for David's sake, did the Lord his God give him a lamp in Jerusalem, to set up his son after him, and to csial)lish Jerusalem: 5. Because David did that lohich was right in the eyes of the Lord, and turned not aside from any thbig that he commanded him all the days of his life, save only in the matter of IJriah the Hittite. 6. And there was war between Rehoboam and Jeroboam all the days of his life. 7. Now tlie rest of the acts of Abijam, and all that he did, are they not written in the book of the Chronicles of the kings of Judah? And there was war between Abijam and Jeroboam. 8. And Abijam slept with his fathers; and they buried him in the city of David: and Asa his son reigned in his stead.

We have here a short account of the short reign of Abijam the son of Rehoboam king of Judah. He makes a better figure, 2 Chron. 13. where we have an account of his war with Jeroboam, the speech he made before the armies engaged, and the wonderful victory he obtained l)y the help of God. There he is called jibijah. My father is t/ic Lord, because no wickedness is there laid to his charge. But here, where we are told of his faults, Ja/i, the name of God, is, in disgrace to him, taken away from his name, and he is called ^ibijatji, Jer. 22. 24. Few particulars are related concerning him. 1. He began his reign in the beginning of Jeroboam's ISth year; for Rehoboam reignedb.it \7,ch. 14. 21. Jeroboam indeed survived Rehol)oam, but Reho-boam's Abijah lived to succeed hiui, and to be a terror to Jeroboam, while Jeroboam's Abijah (whom we read of cA. 14. 1.) died before him. 2. He reigned scarcely three years, for he died before the end of Jeroboam's 20th year, v. 9. Being made proud and secure by his great victory over Jeroboam, (2 Chron. 13. 21.) God cut him off, to make way for his son Asa, who would be a better man. 3. H}s mother^s name was Maachah the daughter of Abishalom, namely, Absalom, David's son, as I am the r ither inclined to think, because two other of Rehoboam's wives were his near relations, (2 Chron. 11. 18.) one the daughter of Jerimoth, David's son; and another the daughter rf Eliab, David's brother. He took warning by his father, not to marry strangers; yet thought it below him to marry his subjects, except they were of tlie royal fmiily. 4. He carried on his father's wars with Jeroboam. As there was continual war between Rehoboam and Jeroboam, not set battles, (they were forbidden, ch. 12. 24.) but frequent encounters, especially upon the borders; one making in-ctr'sions and reprisals on the other: so there was, between Abijam and Jeroboam, {y. 7.) till Jeroboam, with a great army, invaded him, and then Ab jam, not being forbidden to act in his own defence, routed him, and weakened him, that he c.impelled him to be quiet the rest of his reign, 2 Chrcn. 13. 20.

But, in general, we are told, (1.) That he was

not like David, had rvo hearty affection for the ordinances of God; though, to serve his purpose against Jeroboam, he pleaded his possession ot the temple and priesthood, as that which he valued himself upon, 2 Chron. 13. 10.. 12. Many boast of their profession of godliness, who are strangers to the power of it; and plead the truth of their religion, who yet are not true to it. His heart was not perfect with the Lord his God; he seemed to have zeal, but he wanted sincerity; he began well, but he fell off, and walked in all the sins of his father, followed his bad example, though he had seen the bad consequences of it. He that was all his days in war, ought to ha\ e been so wise as to make and keep his peace with God, and not to make him his Enemy, especially having found him so good a Friend in his war with Jeroboam, 2 Chron. 13. 18. Let favour be showed the wicked, yet ntill he not learn righteousness, Isa. 26. 10. (2.) That yet it was for David's sake that he was advanced to, and continued upon, the throne; it wasybr his sake, {v. 4, 5.) that God thus set up his son after him; not for liis own sake, or for the sake of his father, whose steps he trod in, but for the sake of David, whose example he would not fellow. Note, It aggravates the sin of a degenerate seed, that they fare the better for the piety of their ancestors, and owe their blessings to it, and yet will not imitate it. They stand upon that ground, and yet despise it, and trample upon it, and unreasonably ridicule and oppose that which they enjoy the benefit of. The kingdom of Judah was supported, [1.] That David might have a lamp, pursuant to the divine ordination of a lamp for his anointed, Ps. 132. 17. [2.] That Jerusalem might be established; not only that the honours put upon it, in David's and Solomon's time, might be preserved to it, but that it might be reserved to the honours designed for it in aftei-times. The character here gi\en of Da\ id, is very great, that he did that which was right in the eyes of the Lord, but the exception very remarkable, save only in the inatter of Uriah, including both his murder, and the debauching of his wife. That was a bad matter; it was a lemaining blot vipon his name, a bar in his escutcheon, and the reproach of it was not wiped away, though the guilt was. David was guilty of other faults, but they were nothing in comparison of that; yet even that, being repented of, though it be mentioned fcr warning to others, did not pre\ail to throw him out of the covenant, nor to cut off the entail of the promise upon his seed.

9. And in the twentieth year of Jeroboam king of Israel reigned Asa over Judah. 10. And forty and one years reigned he in Jerusalem. And his mother's name icas Maachah, the daughter of Abishalom. 11. And Asa did that which was right in the eyes of the Lord, as did David his father. 12. And he took away the Sodomites out of the land, and removed all the idols that his fathers had made. 13. And also Maachah his mother, even her he removed fiom being queen, because she had made an idol in a grove: and Asa destroyed her idol, and burnt it by the brook Kidron. 14. But the high places were not removed: nevertheless Asa's heart was perfect with the Lord all his days. 15. And he brought in the things which his father had dedicated, and the things which himself had dedicated, iutf)

1. KINGS, XV.

the house of the Lord^ silver, and gold, and vessels. 16. And there was war between Asa and Baasha king of Israel all their days. 17. And Baasha king of Israel went up against Judah,and built Ramah,thathe might not suffer any to go out or come in to Asa king of Judah. 18. Then Asa took all the silver and the gold that were left in the treasures of the house of the Lord, and the treasures of the king's house, and delivered them into the hand of his servants: and king Asa sent them to Ben-hadad, the son of Tabrimon, the son of Hezion, king of Syria, that dwelt at Damascus, saying, 19. There is a league between me and thee, and between my father and thy father: behold, I have sent unto thee a present of silver and gold; come and break thy league with Baasha king of Israel, that he may depart from me. 20. So Ben-hadad hearkened unto king Asa, and sent the captains of the host which he had against the cities of Israel, and smote Ijon, and Dan, and Abel-beth-maachah, and all Cinneroth, with all the land of Naphtali. 21. And it came to pass, when Baasha heard thereof^ that he left off building of Ramah, and dwelt in Tirzah. 22. Then king Asa made a proclamation throughout all Judah ; none was exempted; and they took away the stones of Ramah, and the timber thereof, wherewith Baasha had builded : and king Asa built with them Geba of Benjamin, and Mizpah. 23. The rest of all the acts of Asa, and all his might, and all that he did, and the cities which he built, are they not written in the book of the Chronicles of the kings of Judah? Nevertheless, in the time of his old age he was diseased in his feet. 24. And Asa slept with his fathers, and was buried with his father: in the city of David his father: and Jehoshaphat his son reigned in his stead.

We ha%e here a short account of the reign of Asa; we shall find a more copious history of it, 2 Chron. 14, 15, and 16.

Here is,

I. The length of it; He reigned forty-one years , m Jerusalem, v. 10. In the account we have of the

kings of Judah, we find the number of the good kings and the bad ones, nearly equal; but then we may observe, to our comfort, that the reign of the good kings was generally long, but that of the bad kings short, the consideration of which will make the state of God's church not altogether so bad, within that period, as it appears, at first sight Length of days is in Wisdom's right hand. Honour thy father, much more thy heavenly Father, that thy days may be long.

II. The general good character of it; {v. 11.) Asa did that which was right in the eyes of the Lord. That is right indeed, which is. so in God's eyes. Those are approved, whom he commends. He did as did David his father, kept close to God,

and to his instituted worship, was hearty and zeal

ous for that, which gave him this honourable cha racter, that he was like David, though he was not a prophet, or psalmist, as David was. If we come up to the graces of those that are gone before us, it will be our praise with God, though we come short of their gifts. Asa was like David, though he was neither such a conqueror, nor such an author; for his heart ivas fierfect with the Lord all his days, {v. 14.) that is, he was both cordial and constant ia his religion. What he did for God, he was sincere in, steady and uniform, and did it from a good principle, with a single eye to the glory of God.

III. The particular instances of Asa's piety. His times were times of reformation. For, 1. lie removed that which was evil. There reformaticn begins; and a great deal of work of that kind his hand found to do. For though it was but 20 years after the death of Solomon, that he began to reign, yet very gross corruption had spread far, and taken deep root. Immorality he first struck at; he took away the Sodomites out of the land, suppressed the brothels ; for how can either prince or people prosper, while those cages of unclean and filthy birds, more dangerous than pest-houses, are suffered to remain? Then he proceeded against idolatry; he removed all the idols, even those that his father had made, v. 12. His father having made them, he was the more concerned to remove them, that he might cut off the entail of the curse, and prevent the visiting of that iniquity upon him and his. Nay, (which redounds much to his honour, and shows his heart was perfect with God,) when he found idolatry in the court, he rooted it out thence, v. 13. When it appeared that Maachah his mother, or rather his grandmother, (but called his mother, because she had the education of him in his childhood,) had an idol in a grove, though she was his mother, his grandmother, though it is likely, she had a particular fondness for it, though, being old, she could not live long to patronise it, though she kept it for her own use only, yet he would by no means connive at it. Reformation must begm at home. Bad practices will never be suppressed in the country, while they are supported in the court. Asa, in every thing else, will honour and respect his mother; he loves her well, but he loves God better, and, like the Levite, (Deut. 33. 9.) bravely forgets the relation, when it comes in competition with his duty. If she be an idolater, (1.) Her idol shall be destroyed, publicly exposed to contempt, defaced, and burnt to ashes, by the brook Kidron, on which, it is probable, he strewed the ashes, in imitation of Moses, (Exod. 32. 20.) and in token of his detestation of idolatry, and his indignation at it, wherever he found it. Let no remains of a court-idol appear. (2.) She shall be deposed: he removed her from being queen, or from the queen; that is, from conversing with his wife; he banished her the court, and confined her to an obscure and private life. They that have power, are happy, when thus they have hearts to use it well. 2. He re-established that which was good, v. 15. He brought into the house of God the dedicated things which he himself had vowed out of the spoils of the Ethiopians he had conquered, and which his father had vowed, but lived not to bring in, pursuant to his vow. We must not only cease to do evil, but learn to do well; not only cast away the idols of our iniquity, but dedicate ourselves and our all to God's honour and glory: When those who, in their infancy, were, by baptism, devoted to Ciod, make it their own act and deed to join themselves to him, and vigorously employ themselves in his service, that is bringing in the dedicated things which they and their fathers have dedicated: it is necessary justice, rendering to God the things that are his.

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IV His political conduct. He built cities himself, to encourage the increase of his people, (y. 23.) and to invite others to him by the conveniences of habitation. And he was very zealous to hinder liaasha from building Ramah, because he designed it for the cutting off of communication between his people and Jerusalem, and to hinder those who, in obedience to God, would come to worship there. An enemy must by no means be suffered to fortify a frontier town.

V. The faults of his reign. In both the things for which he was praised, he was found defective; the fairest characters are not without some but or other in them. 1. Did he take away the idols? That was well: but the high places were not removed; {y. 14.) therein his reformation fell short. He removed all images which were rivals with the true God, or false representations of him; but the altars which were set up in high places, and to which those sacrifices were brought, which should have been offered on the altar in the temple, those he suffered to stand, thinking there was no great harm in them, they having been used by good men before the temple was built, and being loath to disoblige the people who had a kindness to them, and were wedded to them both by custom and convenience; whereas in Judah and Benjamin, the only tribes under Asa's government, which lay so near Jerusalem and the altars there, there was less pretence for them than in those tribes which lay more remote. They were against the law, which obliged them to worship at one place, Deut. 12. 11. They lessened men's esteem of the temple and the altars there, and were an open gap for idolatry to enter in at, while the people were so much addicted to it. It was not well that Asa, when his hand was in, did not remove these; nevertheless his heart was fierfect with the Lord. This affords us a comfortable note, that those may be found honest and upright with God, and be accepted of him, who yet, in some instances, come short of doing the good they might and should do. The perfection which is made the indispensable condition of the new covenant, is not to be understood of sinlessness, (then we were all undone,) but sincerity. 2. Did he bring in the dedicated things? That was well: but he afterward alienated the dedicated things, when he took the gold and silver out of the house of God, and sent them as a bribe to Ben-hadad, to hire him to break his league with Baasha, and, by making an inroad upon his country, to give him a diversion from the building of Ramah, v. 18, 19. Here he sinned, (1.) In iemptmg Ben-hadad to breaf: his league, and so to violate the public faith. If he did wrong in* doing it, as certainly he did, Asa did wrong in persuading him to do it. (2.) In that he could not trust God, who had done so much for him, to free him out of this strait, without his using such indirect means to help himself. (3.) In taking the gold out of the treasury of the temple, which was not to be made use of, but on extraordinary occasions. The project succeeded; Ben-hadad made a descent upon the land of Israel, which obliged Baasha to retire with his whole force from Ramah, (f. 20, 21.) which gave Asa a fair opportunity to demolish his works there, and the timber and stones served him for the building of some cities of his own, v. 22. Bit though the design prospered, we find it was displeasing to God; and though Asa valued himself upon the policy of it, and promised himself that it would effectually securfe his peace, he is told by a prophet, that he had done foolishly, and that from thenceforth he should have wars; see 2 Chron. 16. 7.. 9.

VI. The troubles of his reign. For the most part, he prospered: but, 1. Baasha king of Israel was a very troublesome neighbour to him. He reigned

24 years, and, all his days, had war, more or less, with Asa, v. 16. This was the effect of the division of the kingdoms, that they were continually vexing one another, which made them both an easier prey to the common enemy. 2. In his old age, he was himself afflicted with the gout; he was diseased in his feet, which made him less fit for business, and peevish toward those about him.

VII. The conclusion of his reign. The acts of it were more largely recorded in the common history (to which i-eference is here had, v. 23.) than in this sacred one. He reigned long, but finished, at last, with honour, and left his throne to a successor no way inferior to himself.

25. And Nadab the son of Jeroboam began to reign over Israel in the second year of Asa king of Judah, and reigned over Israel two years. 26. And he did evil in the sight of the Lord, and walked in the way of his father, and in his sin wherewith he made Israel to sin. 27. And Baasha the son of Ahijah, of the house of Issachar, conspired against him: and Baasha smote him at Gibbethon, which belongeth to the Philistines; (for Nadab and all Israel laid siege to Gibbethon ;) 28. Even in the third year of Asa king of Judah did Baasha slay him, and reigned in his stead. 29. And it came to pass, when he reigned, that he smote all the house of Jeroboam; he left not to Jeroboam any that breathed, until he had destroyed him, according unto the saying of the Lord, which he spake by his servant Ahijah the Shilonite: 30. Because of the sins of Jeroboam which he sinned, and which he made Israel sin, by his provocation wherewith he provoked the Lord God of Israel to anger. 31. Now the rest of the acts of Nadab, and all that he did, are they not written in the book of the Chronicles of the kings of Israel ? 32. And there was war between Asa and Baasha king of Israel all their days. 33. In the third year of Asa king of Judah began Baasha the son of Ahijah to reign over all Israel in Tirzah, twenty and four years. 34. And he did evil in the sight of the Lord, and walked in the way of Jeroboam, and in his sin wherewith he made Israel to sin.

V^e are now to take a view of the miserable state of Israel, while the kingdom of Judah was happy under Asa's good government. It was threatened that they should be as a reed shaken in the water, (ch. 14. 15.) and so they were, when, during th<; single reign of Asa, the government of the kingdom was in six or seven different hands, as we find in this and the following chapter. Jeroboam was upon the throne, in the beginning of his reign, and • Ahab at the end of it; between whom were Nadab, Baasha, Elah, Zimri, Tibni, and Omri, undermining and destroying one another. This they got by deserting the house both of God and of David.

Here is, 1. The ruin and extirpation of the fami ly of Jeroboam, according to the word of the Lora by Ahijah. His son Nadab succeeded him. If the death of his brother Abijah had had a due influence

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upon him, to make him religious, and the honour done him at his death had engaged him to follow his good example, his reign might have been long and glorious; but lie vjalked in the way of his father, {v. 26.) kept up the worship of his calves, and forbade his subjects to go up to Jerusalem to worship; sinned, and made Israel to sin; and therefore God brought ruin upon him quickly, in the second year of his reign. He was besieging Gibbethon, a city which the Philistines had taken from the Danites, and was endeavouring to retake it; and there, in the midst of his army, did Baasha, with others, conspire against him, and kill him; {v. 27.) and so little interest had he in the affections of his people, that his army did not only avenge his death, but chose his murderer for his successor. Whether Baasha did it upon a personal pique against Nadab, or to be avenged on the house of Jeroboam, for some affront received from them; or whether, under pretence of freeing his country from the tyranny of a bad prince; or whether, merely from a principle of aml)ition, or to make way for liimself to the throne, does not appear; but he slew him, and reigned in his stead v. 28. And the first thing he did, when he came to the crown, was, to citt off all the house of Jeroboam, tnat he might the better secure himself, and his own usurped government. He thought it not enough to imprison or banish them, but he destroyed them; left not only no males, (as was foretold, ch. 14. 10.) but none that breathed. Herein, he was barbarous, but God was righteous. Jeroboam's sin was punished, {y. 30.) for they that provoke God, do it to their own confusion; see Jer. 7. 19. Ahijah's prophecy was accomplislied, {v. 29.) for no word of God shall fall to the ground. Divine threatenings are not designed merely to terrify. 2. The elevation of Baasha. He shall be tried a while, as Jeroboam was; 24 years he reigned, (xk 33.) but showed that it was not from any dislike to Jeroboam's sins, that he destroyed his family, but from malice and ambition; for when he had rooted out the sinner, he himself clave to the sin, and walked in the way of Jeroboam, {v. 34.) though he had seen the end of that way; so strangely .was his heart hardened with the deceitfulness of sin.

CHAP. XVI.

This chapter relates wholly to the kingdom of Israel, and the revolutions of thatkins-dom—many in a little time. The utter ruin of Jeroboam's family, after it had been 24 years a royal family, we read of in the chapter before. In this chapter, we have, I. The ruin of Baasha's family, after it had been but 26 years a royal family^ foretold by a prophet, (v. 1..7.) and executed by Zimri, one of his captains, V. 8 .. 14. II. The seven days'reign of Zimri, and his sudden fall, v. 15.. 20. The struggle between Omri and Tibni, and Omri's prevalencv, and his reign, V. 21..2S. IV. The beginning of the reign of Ahab, whom we shall afterward read much of v. 29. .33. V. The rebuilding of Jericho, v. 34. All this while, in Ju-dah things went well.

1. nnHEN the word of the Lord came JL to Jehu the son of Hanani, against Baasha, saying, 2. Forasmuch as 1 exalted thee out of the dust, and made thee prince over my people Israel, and thou hast walked in the way of Jeroboam, and hast made my people Israel to sin, to provoke me to anger with their sins; 3. Behold, 1 \\ ill take away the posterity of l)aasha, and the posterity of his house; and will make (hy house like the house of .Terol)oam the son of Nebat. 4. Him that dietli of Baa-<\\'-\ in the city shall the dogs eat; and him

that dieth of his in the fields shall the fowls of the air eat. 5. Now the rest of the acts of Baasha, and what he did, and his might, are they not written in the book uj the Chronicles of the kings of Israel I 6. So Baasha slept with his fathers, and \Aas buii ed in Tirzah : and EClah his son reigned in his stead. 7. And also by the hand of the prophet Jehu, the son of Hanani, came the word of the Lord against Baasha, and against his house, even for all the e\ il that he did in the sight of the Lord, in provoking him to anger with the work of his hands, in being like the house of Jeroboam; and because he killed him. 8. In the twenty and sixth year of Asa king of Judah began Elah the son of Baasha to reign over Israel in Tirzah, two years. 9. And his servant Zimri, captain of half his chariots, conspired against him as he was in Tirzah, drinking himself drunk in the house of Arza, steward of his house in Tirzah. 10. And Zimri went in and smote him, and killed him, in the twenty and seventh year of Asa king of Judah, and reigned in his stead. 11. And it came to pass, when he began to reign, as soon as he sat on his throne, that he slew all the house of Baasha: he left him not one that pisseth against a wall, neither of his kinsfolks, nor of his friends. 12. Thus did Zimri destroy all the house of Baasha, accokling to the word of the Lord, which he spake against Baasha by Jehu the pioph-et; 13. For all the sins of Baasha, and the sins of Elah his son, by which they sinned, and by which they made Israel to sin, in provoking the Lord God of Israel to anger with their vanities. 14. Now the rest of the acts of Elah, and all that he did, are they not written in the book of the Chronicles of the kings of Israel ?

Here is,

I. The ruin of the family of Baasha foretold: he was a man likely enough to ha\e raised and established his family, active, politic, and daring; but he was an idolater, and that brought destruction upon his family. God sent him warning of it before, 1. That if he were thereby wrought upon to repent and reform, the ruin might be prevented; for God threatens, that he may not strike, as one that desires not the death of sinners. 2. That, if not, it might appear that the destruction, when it did come, whoever might be instruments of it, was the act of God's justice, and the punishment of sin. The warning was sent by Jehu, the son of Hanani. The father was a seer, or prophet, at the same time, 2 Chron. 16, 7. He was sent to Asa king of Judali; but tlie son, who avus young, and more active, was sent on this longer and more dangerous expedition to Baasha king of Israel. Juniorcs ad la bores — Toil and adventure are for the young. This Jehu was a ])rophet, and worthy of a prophet. Prophecy, tluis liappily entailed, was worthy of so much the more honour. This Jehu continued loni'

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62";

in his usefulness, for we find him reproving Je-hoshaphat (2 Chron. 19. 2.) above 40 years after, and writing the annals of that prince, € Chron, 20. 34. The message which this prophet brought to Baasha, is much the same with that which Ahijah sent to Jeroboam by his wife. (1.) He reminds him of the great things God had done for him; (v. 2.) I exalted thee out of the dust, to the throne of glory; a great instance of the divine sovereignty and power, 1 Sam. 2. 8. Baasha seemed to have raised himself by his own ti-eachery and cruelty, yet there was the hand of Providence in it, to bring about God's counsel, concerning Jeroboam's house; and God's owning his.advancement as his act and deed, does by no mekns amount to the patronising of his ambition and treachery. It is God that puts power into bad men's hands, which he makes to serve his good pu! poses, notwithstanding the bad use they make of it. / made thee prince over my fieofile. God calls Israel his people still, though wretchedly corrupted, because they retained the covenant of circumcision, and there were many good people among them; it was not till long after, that they were called Loammi, not a iieofik, Hos. 1. 9. (2.) He charges him with high crimes and misdemeanors. [1.] That he had made Israel to sin, had seduced God s subjects from their allegiance, and had brought them to pay the homage due to him only, to dunghill-deities, and herein, he had walked in the way of Jeroboam, {v. 2.) and been like his house, v. 7. [2. ] That he had himself provoked God to anger with the work of his hands, that is, by worshipping images, the work of men's hands; thoup;h others made them, perhaps he served them, and thereby avowed the making of them, and they are therefore called the work of his hands. [3.] That he had destroyed the house of Jeroboam, {y. 7.) because he killed him, namely, Jeroboam's son, and all his; if he had done that, with an eye to God, and to his will and glory, and from a holy indignation against the sins of Jeroboam and his house, he had been accepted and applauded as a minister of God's justice; but as he did it, he was not only the tool of God's justice, but a servant to his own lusts, and is justly, punished for the malice and ambition which go\ erned him in all he did. They who are, any way, employed in denouncing or executing the justice of God, (magistrates or ministers,) are concerned to do it from a good principle, and in a holy manner, lest it turn into sin to them, and they make themselves obnoxious by it. (3.) He foreteP s the same destruction to come upon his family, whicti he himself had been employed to bring upon the family of Jeroboam, v. 3, 4. They who resemble others in their sins, may expect to resemble them in their plagues, especially those who seem zealous against such sins in others, as they allow themselves in; the house of Jehu was reckoned with for the blood of the house of Ahab, Hos. 1. 4. II. A reprieve granted for some time, so long, that Baasha himself dies in peace, and is buried with honour in his own royal city; {y. 6.) so far is he from being a prey either to the dogs or to the fowls, which yet was threatened to his house, v. 4. He lives not either to see or feel the punishment threatened, yet he was himself the greatest delinquent; certainly, there must be a future state, in which impenitent sinners will suffer in their own persons, and not escape, as often as they do in this world. Baasha died under no \ isible stroke of divine vengeance, for aught that appears, but God laid up his i?iiguity for his children; (as Job speaks, ch. 21. 19.) thus he often visits sins. Observe, Baasha is punished by the destruction of his children after his death, and his children are punished by the abuse of their bodies after their death; that is the only thing which the threatening specifies, {v. 4. ) that the dogs and the fowls of the air should eat them, as if herein

were designed a tacit intimation. That there are punishments after death, when death has done its worst, which will be the sorest punishments, and are most to be dreaded; these judgments on the body and posterity, signified judgments on the soul when separated from the body, by Him who, after he has killed, has power to cast into hell.

III. Execution done at last. Baasha's son Elah, like Jeroboam's son Nadab, reigned two years, and then was slain by Zimri, one of his own soldiers, as he was by Baasha: so like was his house made to that of Jeroboam, as was threatened, v. 3. Because his idolatry was like his, and one of the sins for which God contended with him, being the destruction of Jeroboam's family, the more like the destruction of his own was to that, the nearer did the punishment resemble the sin, as face answers to face in the glass.

1. As then, so now, the king himself was first slain, but Elah fell more ingloriously than Nadab; Nadab was slain in the field of action and honour, he and his army then besieging Gibbethon; {ch. 15. 27. ) but the siege being then raised, upon that disaster, and the city still remaining in the Philistines' hands, the army of Israel was now renewing the attempt, {v. 15.) and Elah should have been with them to command in chief, but he loved his own ease and safety better than his honour or duty, or the public good, and therefore staid behind to take his pleasure; and when he was drinking himself drunk in his seii'ajit's house, Zimri killed him, v. 9, 10. Let it be a warning to drunkards, especially to those who designedly drink themselves drunk, that they know not but death may surprise them in that condition. (1.) Death comes easily upon men, when they are drunk; beside the chronical diseases which men frequently bring themselves into by hard drinking, and which cut them off in the midst of their days, men, in that condition, are more easily overcome by an enemy, as Amnon by Absalom, and are liable to more bad accidents, being unable to help themselves. (2.) Death comes terribly upon men in that condition, finding them in the act of sin, and incapacitated for any act of devotion; that day comes upon them at unawares, (Luke 21. 34.) like a thief.

2. As then, so now, the whole family was cut off, and rooted out; the traitor was the successor, to whom the unthinking people tamely submitted, as if it were all one to them what king they had, so that they had one; the first thing Zimri did, was, to slay all the house of Baasha; thus he held by cruelty what he got by treason; his cruelty seems to have extended further than Baasha's did against the house of Jeroboam, for he left to Elah none of his kinsfolk or friends; {v. 11.) noiie of his avengers, so the word is, none that were likely to avenge his death; yet divine justice soon avenged it so remarkably, that it was used as a proverb long after. Had Zimri peace, that slew his master? 2 Kings 9. 31. In this, (1.) The word of God was fulfilled, v. 12. (2.) The sins of Baasha and Elah were reckoned for, with which they provoked God with their vanities, V. 13. Their idols are called their vanities, for they cannot profit nor help; miserable are those whose deities are vanities. .

15. In the twentj^ and seventh year of Asa king of Judah did Zimri reign seven days in Tirzah. And the people icere encamped against Gibbethon, w^hich belonged to the PliiUstines. 16. And the people that were encamped heard say, Zimri hath conspired, and hath also slain the king: wherefoi-e all Israel made Omri, the captain of the host

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king over Israel that day in the camp. 17. And Omri went up from Gibbethon, and all Israel with him, and they besieged Tirzah. 18. And it came to pass, when Zimri saw that the city was taken, that he went into the palace of the king's house, and burnt the king's house over him with fire, and died, 19. For his sins which he sinned in doing evil in the sight of the Lord, in walking in the way of Jeroboam, and in his sin which he did, to make Israel to sin. 20. Now the rest of the acts of Zimri, and his treason that he wrought, are they not written in the book of the Chronicles of the kings of Israel 1 21. Then were the people of Israel divided into two parts: half of the people followed Tibni the son of Ginath, to make him king; and half followed Omri. 22. But the people that followed Omri prevailed against the people that followed Tibni the son of Ginath: so Tibni died, and Omri reigned. 23. In the thirty and first year of Asa king of Judah began Omri to reign over Israel, twelve years: six years reigned he in Tirzah. 24. And he bought the hill Samaria of Shemer for two talents of silver, and built on the hill, and called the name of the city which he built, after the name of Shemer, owner of the hill, Samaria. 25. But Omri wrought evil in the eyes of the Lord, and did worse than all that were before him. 26. For he walked in all the way of Jeroboam the son of Nebat, and in his sin wherewith he made Israel to sin, to provoke the Lord God of Israel to anger with their vanities. 27. Now the rest of the acts of Omri which he did, and his might that he showed, are they not written in the book of the Chronicles of the kings of Israel? 28. So Omri slept with his fathers, and was buried in Samaria: and Ahab his son reigned in his stead.

Solomon observes, (Prov. 28. 2.) thatybr/Ae trana-gression of a land, many were the firinces thereof, (so it was here in Israel,) but by a man of understanding the state thereof shall be prolonged. So it was with Judah at the same time, under Asa; when men forsake God, they are out of the way of rest and establishment; Zimri, and Tibni, and Omri, are here striving .for the crown. Proud aspiring men ruin one another, and involve others m the ruin; these confusions end in the settlement of Omri; we must therefore take him along with us, through this part of the story.

I. How he was chosen; as the Roman emperors often were, by the army in the field, now encamped before Gibbethon: notice was soon brought thither, that Zimri had slain their king, {y. 16.) and set up himself in Tirzah, the royal city, whereupon they chose Omri king in the camp, that they might, without delay, avenge the death of Elah upon Zimri; though he was idle and intemperate, yet he was their king, and they would not tamely submit to his murderer, nor let the treason go unpunished; they

did not attempt to avenge the death of Nadab upon Baasha, perhaps, because the house of Baasha had ruled with more gentleness than the house of Jeroboam; but Zimri shall feel the resentments of the provoked army; the siege of Gibbethon is quitted, (Philistines are sure to gain when Israelites quarrel,) and Zimri is prosecuted.

II. How he conquered Zimri: he is said to have reigned 7 days, {v. 15.) so long before Omri was proclaimed king, and himself proclaimed traitor; but we may suppose it a longer time before he died, for he continued long enough to show his inclination to the way of Jeroboam, and to make himself ob noxious to the justice of God, by supporting his idolatry, x;. 19. Tirzah was a beautiful *city, but not fortified, so that Omri soon made himself master of it; {y. 17.) forced Zimri into the palace, which, being unable to defend, and yet unwilling to surrender, he burnt, and himself in it, v. 18. Unwilling that his rival should ever enjoy that sumptuous palace, he burnt it; and fearing that if he fell into the hands of the army, either alive or dead, he should be ignominiously treated, he burnt himself in it. See what desperate practices men's wickedness sometimes brings them to, and how it hurries them into their own ruin; see the disposition of incendiaries, who set palaces and kingdoms on fire, though they are themselves in danger of perishing in the flame.

III. How he struggled with Tibni, and, at length, got clear of him; half of the fieofile followed this Tibni, {y. 21.) probably, those who were in Zimri's interest, with whom others joined, who would not have a king chosen in the camp, (lest he should rule by the sword, and a standing army,) but in a convention of the states; the contest between these two, lasted some years, and, it is likely, cost a great deal of blood on both sides, for it was in the 27th year of Asa, that Omri was first elected, {y. 15.) and thence the 12 years of his reign are to be dated; but it was not till the 31st year of Asa, that he began to reign without a rival; then Tibni died, it is likely, in battle, and Omri reigned, v. 22. Sir Walter Raleigh, in his History of the World, (/. 2. c. 19. § 6.) inquires here, why it was, that in all these confusions and revolutions of the kingdom of Israel, they never thought of returning to the house of David, and uniting themselves again to Judah, for then it was better for them than now; and he thinks the reason was, because the kings of Judah assumed a more absolute, arbitrary, and despotic power, than the kings of Israel; it was the heaviness of the yoke that they complained of, when they first revolted from the house of David, and the dread of • that made them, ever after, averse to it, and attached to kings of their own, who ruled more by law, and the rules of a limited monarchy.

IV. How he reigned, when he was, at length, settled on the throne. 1. He made himself famous by building Samaria, (which, ever after, was the royal city of the kings of Israel, (the palace at Tirzah being burnt,) and, in process of time, grew so considerable, that it gave name to the middle part of Canaan, which lay between Galilee on the north, and Judea on the south,) and to the inhabitants ot that country, who were called Samaritans. He bought the ground for two talents of silver, somewhat more than 700 pounds of our money, for a talent was 353/. lis. 10 l-2rf. Perhaps, Shemer, who sold him the ground, let him have it considerably the cheaper, upon condition that the city should be called after his name, which, otherwise, would have borne the name of the purchaser; it was called Samaria, or Shemeren, as it is in the Hebrew, from Shemer, the former owner, v. 24. The kings of Israel changed their royal seats; Shechem first, then Tirzah, now Samaria; but the kings ot

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52&

Judah were constant to Jerusalem, the city of God: they that cleave to the Lord, fix; they that leave him, ever wander. 2. He made himself infamous by his wickedness, for he did ivorse than all that were before him, v. 25. Though he was brought to the throne with much difficulty, and Providence had remarkably favoured him in his advancement, yet he was more profane, or more superstitious, and a greater persecutor, than either of the houses of Jeroboam or Baasha; he went further than they had done, in establishing iniquity by a law, and forcing his subjects to comply with him in it; for we read of the statutes of Omri, the keeping of which made Israel a desolation, Mic. 6. 16. Jeroboam made Israel to sin, by temptation, example, and allurement; but Omri did it by compulsion.

V. How he ended his reign, v. 27, 28. He was in some repute for the might which he showed; many a bad man has been a stout man. He died in his bed, as Jeroboam and Baasha did themselves; but, like them, left it to his posterity to fill up the measure, and then pay off the scores, of his iniquity.

29. And in the thirty and eighth year of Asa king of Judah, began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel, in Samaria, twenty and two years. 30. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. 31. And it came to pass, as if it had been a hght thing for him to walk in the sins of .Feroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. 32. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. 33. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. 34. In his days did Hiel the Beth-elite build Jericho: he laid the foundation thereof in Abiram his first-born, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun.

We have the beginning of the reign of Ahab, of whom we have more paiticulars recorded, than of any of the kings of Israel; we have here only a general idea given us of him, as the worst of all the kings, that we may expect what the particulars will be; he reigned 22 years, long enough to do a deal of mischiet.

I. He exceeded all his predecessors in wickedness, did evil above all that were before him; {y. 30.) and, as if it were done with a particular enmity both to God and Israel, to affront l\iin, and ruin them, it is said, He did more, puT-posely to firovoke the Lord' God of Israel to anger, and, consequently, to send judgments on his land, tha?i all the kings of Israel that went before him, v. 33. It was bad with the people, when their kings were each worse than the other; what would they come to at last? He had seen the ruin of other wicked kings and their families, yet, instead of taking warning, his heart was hardenf J and enraged against God by it. He thought it a light thing to walk in the sins of Jero

Vol. II.—3 X

boam, V. 31. It was nothing to break the second commandment by image-worship, he would set aside tlie first a!s'> by introducing other gods; his, little finger should fall heavier upon God's ordinances than Jeroboam's loins. Making light of lesser sins makes way for greater; and they that endeavour to extenuate other people's sins will but aggravate their own.

II. He married a wicked woman, who, he knew, would bring in tlie worship of Baal, and seemed to marry her with that design, ^s if it had been a light thing to walk in the sins of Jeroboam, he took to wife Jezebel, {v. 31.) a zealous idolater, extremely imperious and malicious in her natural temper, addicted to witchcrafts and whoredoms, (2 Kings 9. 22.) and every way vicious. The false prophetess spoken of. Rev. f.. 20. is there called Jezebel; for a wicked woman could not be called by a worse name than her's: what mischiefs she did, and what miscliief, at last, befell her, (2 Kings 9. 33.) we shall find in the following stoiy; this one strange wife debauched Israel more than all Solomon's.

III. He set up the worship of Baal, forsook the God of Israel, and served the god of the Zidonians, Jupiter instead of Jehovah; tlie sun, so some think; a deified hero of the Phenicians, so others: he was weary of the golden calves, and thought they had worshipped them long enough: such vanities were they, that those who had been fondest of them, at length grew disgusted with them, and, like adulterers, must ha\ e variety. In honour of this mock deity, whom they called Baal, lord, and for the convenience of his worship, 1. Ahab built a temple in Samaria, the royal city, beca-.:.se the temple of God was in Jerusalem, the royal city of the other kingdom; he would have Baal's temple near him, that he might the better frequent it, protect it, and put honour upon it. 2. He reared an altar in that temple, on which to offer sacrifice to Baal, by which they acknowledged their dependence upon him, and sought his favour. O the stupidity of idolaters, who are at a great expense to make one their friend, whom they might have chosen whether they would have made a god of or no! 3. He made a grove about his temple; either a natural one, by planting shady trees there, or, if those would be too long in growing, an artificial one in imitation of it; for it is not said, He planted, but. He made a grove, something that answered the intention, which was to conceal, and so, countenance, the abominable impurities that were committed in the filthy "worship of Baal. He that doeth evil, hateth the light.

IV. One of his subjects, in imitation of his presumption, ventured to build Jericho, in defiance of the curse Joshua had long since pronounced on him that should attempt it, v. 34. It comes in as an instance of the height of impiety men were then arrived at, especially at Beth-el, where one of the calves was, for of that citv this daring sinner was. Observe, 1. How ill he did; like Achan, he meddled with the accursed thing; turned that to his own use, which was devoted to God's honour: he began to build, in defiance of the curse well known in Israel, jesting with it, perhaps, as a bugbear, or fancying it was worn out by length of time; for it was above 500 years since it was pronounced. Josh. 6. 26. He went on to build, in defiance of the execution of the curse in part; for though his eldest son died, when he began, yet he would proceed in contempt of God, and his wrath revealed h-om heaven aeainst his ungodliness. 2. How ill he sped; h<r built for his children, but God wrote him childles-.; his eldest son died, when he began, the youngest, when he finished, and all the rest, (it is supposed,) between. Note, Those whom God curses, are cursed indeed; none ever hardened his heart against

I. KlJN'GS, XVII.

God, and prospered. God keep us back from presumptuous sins, those great triinsgressions!

CHAP. X.\U.

So sad was the character of both the princes and the people of Isratl in the foregoing chapter, thalmie would expect God should cast off a people that liad so cast him off; but as an evidence to the contrary, never was Israel so blessed with a good prophet, as when it was so plagued with a bad king; never was king so bold to sin as Ahab, never was prophet so bold to reprove and threaten as Elijah, wliose story begins in this chapter, and is full of wonders. Scarcely any part of the Old Testament history shines brighter than the history of the spirit and power of Elias; he only, of all the prophets, had the honour of Enoch, the first prophet, to be translated, that he should not see death, and the honour of Moses, the great prophet, to attend our Saviour in his transfiguration: other prophets prophesied and wrote, he prophesied and acted, but wrote nothing; but his actings cast more lustre on his name than their writings on their's. In this chapter, we have, 1. His prediction of a famine in Israel, through the want of rain, v. 1. II. The provision made for him in that famine, 1. By the ravens at the brook Cherith, v. 2 .. 7. i When that failed, by a widow at Zarephath, who received him in the name of a prophet, and had a prophet's reward; for, (1.) He multiplied her meal and her oil, v. 8. .16. (2.) He raised her dead son to life, v. 17. .24. Thus his story begins with judgments and rniracles, designed to awaken that stupid generation that had so deeply corrupted themselves.

1. A ND Elijah the Tishbite, loho was of j\. the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 2. And the word of the Lord came unto him, saying, 3. Get thee hence, and turn thee eastward, and hide thyself by the brook Cherith, that is before Jordan. 4. And it shall be, that thou shalt drink of the brook; and I have commanded the ravens to feed thee there. 5. So he went and did according unto the word of the Lokd : for he went and dwelt by the brook Ciierith, that is before Jordan. 6. And the ravens brought him bread and flesh in the morning, and bread and flesh in the evening: and he drank of the brook. 7. And it came to ■jjass, after a while, that the brook dried up, because there had been no rain in the land. The history of Elijah begins somewhat abruptly: usually, when a projjhet enters, we have some account of his parentage, are told whose son lie was, and of what tribe; but Elijah drops (so to speak) out of the clouds, as if, like Melchisedek, he were without father, without mother, and without descent, whicli made some of the Jews fancy that he was an angel sent from heaven; but the apostle has assured us that he luas a man subject to like passions as tve are, (James 5. 17.) which perhaps intimates, not only that he was liable to the common infirmities of the human nature, but that, by his natural temper, he was a man of strong passions, more hot and eager than most other men, and therefore the more fit to deal with the daring sinners of the age he lived in. So wonderfully does God suit men to the work he designs them for; rough spirits are called to rough services; the reformation needed such a man as Luther, to break the ice.

Observe, 1. Hisnantie; 7'J//;a/j;/, "My God Jehovah is he," (so it signifies,) " is he who sends me, and will own me, and bear me out, is he to whom I

wcuid bring Israel back, and who alone can effect that great work." 2. His cc.untry; he vfas of the i7ihabitants of Gilead, en the other side Jordan; either of the tribe of Gad, or that half of Manas-sen, for Gilead was divided between them: but whether a native of either of those tribes, is uncer tain; the obscurity of Iiis parentage was no prejudice to his eminency afterward; we need not inquire whence men are, but what Xhiiy are; if it be a good thing, no matter though it come out of Nazareth. Israel was sore wounded, when God sent them this balm from (iilead, and this physician thence. He is called a Tishbite, from Tishbe, a town in that country.

Two things we have an account of here in th'= beginning of his story.

I. How he foretold a famine, a long and grievous famine, with which Israel should be punished foi their sins; that fruitful land, for want of rain, should be turned into barrenness, for the iniquity of them that dwelt therein; he went, and told Ahab this; did not whisper it to the people, to make them disaffected to the government, but proclaimed it to the king, in whose power it was to reform the land, and so, to prevent the judgment. It is probable that he reproved Ahab for his idolatry and other wickedness, and told him that unless he repented and reformed, this judgment would be brouglit upon his land. There should be neither dew nor rain for some years, none but according to my word; that is, "Expect none, till you hear from me again." The apostle teaches us to understand this, not only of the word of prophecy, but the word of prayer, which turned the key of the clouds, James 5. 17, 18. He prayed earnestly, (in a holy indignation at Israel's apostasy, and a holy zeal for the glory of God, whose judgments were defied,) that it might not 7-ain; and, according to his prayers, the liea-vens became brass, till he prayed again that it might rain. In allusion to this story, it is said of God's witnesses, (Rev. 11. 6.) These have power to shut heaven, that it rain not in the days of their pro/ihecy.

Elijah lets Ahab know, 1. That the Lord Jehovah is the God of Israel, whom he had forsaken. 2. That he is a living God, and not like the g:ods he worshipped, wl|iich were dead dumb idols. 3. That he was his servant in office, and a messenger from him; "It is he before whom I sta7id, to minister to him," or " whom I now represent, in whose ste -d I stand, and in whose name I speak, in defiance of the prophets of Baal and the groves." 4. That notwithstanding the present peace and prosperity of their kingdom, God was displeased with them for their idolatry, and would chastise them for it by the want of rain, which, when he withheld it, it was not in the power of the gods they served, to bestow; for are there any of the vanities of the heathen, that can give rain? (Jer. 14. 22.) which would effectually prove their impotency, and the folly of those who left the living God, to make their court to such as could do neither good nor evil; and this he confirms with a solemn oath, As the Lord God of Israel liveth; that Ahab might stand the more in awe of the threatening, the divine life being engaged for the accomplishment of it. 5. He lets him know what interest he had in heaven; It shall be according to my word. With what dignity does he speak, when he speaks in God's name, as one who well imderstood that commission of a prophet, (Jer. 1. 10.) / have set thee over the nations and over the kingdoms. See the power of prayer, and the trutii of God's word; for he pcrformeth th( counsel of his messengers.

II. How he was himself taken care of in thi.* famine.

1. How he was hidden; God bade him go am'

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53j

hide himself by ihe brook Cherith, v. 3, This was intended, not so much for his preservation, for it does not appear that Ahab immediately sought his life, but as a judgment to the people, to whom, if ne had publicly appeared, he might have been a olessing, both by his instructions and his intercession, and so have shortened the days of their calamity; but God had determined it should last three years and a half, and therefore, so long, appointed Elijah to abscond, that he might not be solicited to revoke the sentence, the execution whereof he had said should be according' to his word. When God sfieaks concerning a nation to pluck ufi and destroy, he finds some way or other to remove those that would stand in the gap, to turn away his wrath; it bodes ill to a people, when good men and good ministers are oi'dered to hide themselves; when God intended to send rain itfion the earth, then he bade Elijah go sho-v himself to Ahab, ch. 18. 1. For the present, in obedience to the divine command, he went, and dwelt all alone in some obscure unfrequented place, where he was not discovered; probably, among tlie reeds of the brook. If Providence calls us to solitude and retirement, it becomes us to acquiesce; when we cannot be useful, we must be patient, and when we cannot work for God, we must sit still quietly for him.

2. How he was fed; though he could not work there, having nothing to do but to meditate and pray, (which would help to prepare him for his usefulness afterwai-d,) yet he shall eat, for he is in the way of his duty, and verily he shall he fed, in the day of famine he shall be satisfied. When the woman, the church, is driven into the wilderness, care is taken that she be fed and nourished there, time, times, and half a time, that is, three years and a half, which was just the time of Elijah's concealment. See Rev, 12. 6, 14. Elijah must drink of the brook, and the ravens were appointed to bring him meat, (v. 4.) and did so, v. 6. Here,

(1.) The provision was plentiful, and good, and constant; bread and flesh twice a day, daily bread, and food convenient. We may suppose that he fared not so sumptuously as the prophets of the gro\Ts, who did eat at Jezebel's table, (ch. 18. 19.) and yet better than the rest of the Lord's prophets, whom Obadiah fed with bread and water, ch. 18. 4. It ill becomes (iod's servants, especially his servants the prophets, to be nice and curious about their food, and to affect dainties and varieties; if nature be sustained, no matter though tlie palate he not pleased; instead of envying those v/ho have daintier fare, we should think how many there are, better th:in we, who live comfortably" upon coarser fare, and would be glad of our leavings. Elijah had but one meal brought him at a time, e\'ery morning and e\ery evening, to te ich him not to take thouglit for the morrow; let those who have but from hand to mouth, learn to live upon Providence, and trust it for the bread of the day in the day; tliank God for bread this day, and let to-morrow bring bread with it.

(2.) The caterers were very unlikely; the ravens brouglit it him. Obadiah and others in Israel, that had not bowed the knee to Baal, would gladly have entertained Elijah; but he was a man by himself, and shall he fed in an extraordinary way, he was a figure of John the B iptist, whose meat was locusts and wild honey. God could have sent angels to minister to him, as he did afterward, (M. 19. 5.) and as he did to our Saviour; (Matth. 4. 11.) but he chose to send by winged messengers of another nature, to show that when he pleases, he can serve his own purposes by the meanest creatures as effectually as by the mightiest. If it be asked, whence the ravens had this provision, how and where it was cooked, and whether they came honestly by it, we

must answer as Jacob did, (Gen. 27. 20.) Th,: Lord our God brought it to them, whose the earth is, and the fulness thereof, the world, arid they that dwell therein. But why ravens.^ [1.] They are birds of prey, greedy devouring creatures, more likely to have taken his meat from him, or to have picked out his eyes, (Prov. 30. 17.) but thus Sj^mson's riddle is again unriddled. Out of the eater comes forth meat. [2.] They are unclean creatures; every raven after his kind was, by the law, forbidden to be eaten; (Lev. 11. 15.) yet Elijah did not think the meat they brought ever the worse for that, but ate and gave thanks, asking no question for conscience-sake. Noah's dove was to him a more faithful messenger than his raven; yet here the ravens are faithful and constant to Elijah. [3.] Ravens feed on insects and carrion themselves, yet thev brought the prophet man's meat, and wholesome food; it is a pity that those who bring the bread of life to others, sh .nld themselves take up with that which is not bread. [4. ] Ravens could bring but a little, and broken meat, yet Elijah was content with such things as he had, and thankful that he was fed, though not feasted. [5.] Ravens neglect their own young ones, and do not feed them; yet, when God pleases, they shall feed his prophet; young lions and young ravens may lack, and suffer hunger, but not they that fear the Lord, Ps. 34. 10. [6. ] Ravens are themsehes fed by special providence, (Job. 38. 41. Ps. 147. 9.) and now they feed the prophet. Have we experienced God's special goodness to us and our's? Let us reckon ourselves obliged, thereby, to be kind to those that are his, for his sake. Let us learn from hence. First, To acknowledge the sovereignty and power of God over all the creatures; he can make what use he pleases of them, either for judgment or mercy. Secondly, To encourage ourselves in God in the greatest straits, and never to disti-ust him; he that could furnish a table in the wilderness, and make ravens purveyors, cooks, and servitors, to his prophet, is able to supply all our needs according to his riches in glory.

Thus does Elijah, for a great while, eat his morsels alone, and his provision of water which he has, in an ordinary way, from the brook, fails him before that which he had by miracle. The powers of nature are limited, but not the powers of the God of nature. Elijah's brook dried up, {v. 7.) becaust there was no rain; if the heavens fail, earth fails of course; such are all our creature-comforts; we lose them, when we most need them, like the brooks in stimmer, J<.b 6. 15. But there is a river which fnakts glad the city of God; rAa? never runs dry; (Ps. 46. 4.) a well of water that springs up to eternal life; Lord, give us that living water!

8. And the. word pf the Lord came unto him, sajiiiff, 9. Arise, get thee to Zare-phath, which be/ongeth to Zidon, and dwell there: behold, 1 have commanded a widow woman there to sustain thee. 10. So he arose, and went to Zarephath. An(| when he came to the gate of the city, behold, the \Aido\v woman was there gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink. 11. And as she was going to fetch it, he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand. 12. And she said, As the Lord thy God liveth, I have not a cake, hat a handful of meal in a barrel, and a littfe oil

1. KINGS, XVTI.

ill a cruse : and, behold, I cm gathering two sticks, that 1 may go in and dress it for me and my son, that we may eat it, and die. 13. And Ehjah said unto her, Fear not; go, and do as thou hast said: but make me a little caUe first thereof, and bring it unto me, and after make for thee aiul for thy son: 14. For thus saith the Lord God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day that the Lord sendeth rain upon the earth. 15. And she went, and did according to the saying of Elijah: and she, and he, and her house, did eat many days. 16. And the barrel of meal wasted not, neither did the cruse of oil fail, according to the word of the Lord, which he spake by Elijah.

We have here an account of the further protection Elijah was taken under, and the further provision made for him, in his retirement; at destruc-(ion and famine he s/iall laug/i, that has God foi- his Friend, to guard and maintain him; the brook Che-rith is dried up, but God's care of his people, and kindness to them, never slacken, never fail, but are still the same, are still continued and drawn out to them that know him, Ps. 36. 10. When the brook was dried up, Jordan was not; why did not God send him thither? Surely, because he would show that he has a variety of ways to pro\ ide for his people, and is not tied to any one. God will now provide for him there where he shall have some company and opportunity of usefulness, and not be, as he had been, buried alive. Observe,

I. The place he is sent to; to Zare/ihath, or Sa-refita, a city of Sidon, out of the borders of the land of Israel, v. 9. Our Saviour takes notice of this as an early and ancient indication of the favour of God designed for the poor Gentiles, in the fulness of time, Luke 4. 25, 26. Many nvidows were in Israel in the days of Klias, and some, it is likely, that would have bidden him welcome to their houses; yet he is sent to honour and bless with his presence a city of Sidon, a Gentile city, and so becomes (says Dr. Lightfoot) the first firofihet of the Gentiles. Israel had corrupted themselves with the idolatries of the nations, and were become worse than they; justly therefore is the casting off of them the riches of the world. Elijah was hated and driven out by his countrymen, therefore, Lo, he turns to the Gentiles, as the apostles were afterward ordered to do. Acts 18. -6. But why to a city of Sidon? Perhaps, because the worship of Baal, which was now the crying sin of Israel, came lately from thence with Jezebel, who was a Sidonian; {ch. 16. 31.) therefore thither he shall go, that thence may be fetcherl the destroyer of that idolatry; "Even out of Sidon have I called my prophet, my refornSer." Jezebel was Elijah's greatest enemy; yet to show her the imijotcncy of her malice, (iod will find a hiding-plarc for him even in her country; Christ never went among the Gentiles, except once into the coast of Sidon, Matth. 15. 21.

II. The person that is appointed to entertain him; not one of the rich merchants, or great men, of Sidon, not such a one as 0!)adiali, that was governor of Ahab's house, and fed the prophets, but a poor widow woman, destitute and desolate, is commanded (that is, made l)oth alile and willing) to sustain him. It is God's way, and it is his glory, to make use of, and put honour upon, the weak and foolish

things q/ the world. He is, in a special manner, the widow's God, and feeds them, and therefore they must study what they shall render to him.

III. The provision made for him there; Providence brought the widow woman to meet him very opportunely at the gate of the city, (y. 10.) and by what is here related of what passed between Elijah and her, we find,

1. Her case and character; and it appears,

(1.) That she was very poor and necessitous; she had nothing to live upon, but a handful of meal, and a little oil, needy at the best, and now, by the general scarcity, reduced to the last extremity; when she has eaten the little she has, for aught she yet sees, she must die for want, she and her son, v. 12. She had no fuel but the sticks she gathered in the streets, and, having no sei-vant, she must gather them herself; (v. 10.) more likely to receive alms than give entertainment; to her Elijah is sent, that he might still live upon Providence, as much as he did when the ravens fed him; and it was in compassion to the low estate of his handmaiden, that God sent the prophet to her, not to beg of her, but to board with her, and he would pay well for his table.

(2.) That she was very humble and industrious; he found her gatliering sticks, and preparing to bake her own bread, v. 10, 12. Her mind was brought to her condition, and she complains not of the hardship she was brought to, nor quarrels with the Divine Providence for withholding rain, but accommodates herself to it as well as she can; such as are of this temper, in a day of trouble, are best prepared for honour and relief from God.

(3.) That she was very charitable and generous; when this stranger desired her to go fetch him some water to diink, she readily Went, at the first word, V. 10, 11. She objected not the present scarcity of it, nor asked him what he would give her for a draught of water, for now it was worth money, nor hinted that he was a stranger, an Israelite, with whom, perhaps, the Sidonians cared not for ha\ ing any dealings, any more than the Samaritans, John 4. 9. She did not excuse herself on account of her weakness through famine, or the urgency of her own affairs; did not tell him she had something else to do than to go on his errands, b>it left her gathering of the sticks for herself, to fetch water for him, which perhaps she did the more wiUingly, being moved with the gravity of his aspect. We should be ready to do any office of kindness, even to strangers; if we have not wherewith to give to the distressed, we must be the more ready to work for them; a cup of cold water, though it cost us no more than the labour of fetching, shall, in no wise, lose its reward.

(4.) That she had a great confidence in the word of (iod; it was a great trial of her faith and obedience, when, having told the proj^het how low her stock of meal and c\\ was, and that she had but just enough for herself and her son, he bade her make a cake for him, and make his first, and afti r, fire-pare for herself and her son; if we consider, it will appear as great a trial as could be, in so small a n\atter; "Let the children first be served;" (might she have said;) "charity begins at home; I cannot be expected to give, having but little, i.nd not knowing, when that is gone, where to obtain more." She had much more reason than Nabal to ask, "Shall I take my meal and my oil, and give it to one that I know not whence he is'/" Eliiah, i«- ii true, made mention of the God of Israel, {v. 14. ) but what was that to a Sidonian? Or, if she had a veneration for the name .Tehovah, and valued the God of Israel as the true God, vet ■ hat assu jmicc had she that this stran!j;cr was his ])rophet, or had anv warrant to s])eak in his name? It was easy for

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.533

a hungry vagrant to impose upon her; but she gets over all these objections, and obeys the precept, in dependence upon the promise; she went ana did according to the saying of Elijah, v. 15. O woman, great was thij faith; one has not found the like, no not in Israel: all things considered, it exceeded that of the widow, who, when she had but two mites, cast them into the treasury; she took the prophet's word, that she should not lose by it, but it sliould be repaid with interest. Those that can venture upon the promise of God, will make no difficulty of exposing and emptying themselves in his service, by giving him his dues out of a little, and giving him his part first. They that deal with God, must deal upon trust; seek first his kingdom, and then other things sha.l be added: by the law, the first-fruits were Ciod's, the tithe was taken out first, and the heave-offering of their dough was first offered, Numb. 15. 20, 21. But surely the increase of this widow's faitli, to such a degree as to enable her thus to deny herself, and to depend upon the divine promise, was as great a miracle in the kingdom of grace, as the increase of her oil was, in the kingdom of pro\ idence. Happy are they, who can thus, against hope, believe, and obey in hope.

2. The care God took of her and her guest; the barrel of meal wasted not, nor did the cruse of oil fail, but still as they took from them, more was added to them by the divine power, v. 16. Never did corn or olive so increase in the growing (says Bishop Hall) as these did in the using; but the mul-ti/ilying of the seed sown, (2 Cor. 9. 10.) in the common course of Providence, is an instance of the power and goodness of God, not to be overlooked because common. The meal and the oil multiplied, not in the hoarding but in the spending; for there is that scattereth, and yet increaseth; when God blesses a little, it will go a great way, even beyond expectation; as, on the contrary, though there be abundance, if he blow upon it, it comes to little, Hag. 1. 9.-2. 16.

(1.) This was a maintenance for the prophet: still miracles shall be his daily bread; hitherto, he was fed with bread and flesh, now, with bread and oil, which they used as we do butter; manna was both, for the taste of it was as the taste of fresh oil. Numb. 11. 8. This Elijah was thankful for, though he had been used to flesh twice a day, and now had none at all: those that cannot live witliout flesh, once a day, at least, because they have been used to it, could not have boarded contentedly with Elijah, no not to live upon a miracle.

(2.) It was a maintenance for the fioor widow and her son, and a recompense to her for entertaining the prophet: there is nothing lost by being kind to God's people and ministers; she that received a prophet, had a prophet's reward; she gave him house-room, and he repaid her with food for the household. Christ has promised to those who open their doors to him, that he will come into them, and sufi with them, and they with him. Rev. 3. 20. Like Elijah here, he brings to those who bid him welcome, not only his own entertainment, but their's too. See how the reward answered the service; she generously made one cake for the prophet, and was repaid with many for herself and her son. When Abraham offers his only son to God, he is told he shall be the father of multitudes; what is laid out in piety, or charity, is let out to the best interest, upon the best securities. One poor meal's meat this poor widow gave the prophet, and in recompense of it, she and her son did eat many days, (y. 15.) above two years, in a time of general scarcity; and to have their food from God's special favour, and to eat it in such good companv as Elijah's, made it more than doubly sweet. It is ])ro-iHsed to them that trust in God, thatthev shall not

be ashamed in the ex>il time, but in the days of fa mine they shall be satisfied, Ps. 37. 19.

17. And it came to pass, after thest^. things, that the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him. 18. And she said unto Elijah, What have I to do with thee, O thou man of God ? art thou come unto me to call my sin to remembrance, and to slay my son .? 19. And he said unto her, Give me thy son. And he took him out of her bosom, and carried him up into a loft where he abode, and laid him upon his own bed. 20. And he cried unto the Lord, and said, O Lord my God, hast thou also brought evil upon the widow with whom I sojourn, by slaying her son? 21. And he stretched himself upon the child three times, and cried unto the Lord, and said, O Lord my God, 1 pray thee, let this child's soul come into him again. 22. And the Lord heard the voice of Elijah, and the soul of the child came into him again, and he revived. 23. And Elijah took the child, and brought him down out of the chamber into the house, and delivered him unto his mother: and Elijah said, See, thy son liveth ! 24. And the woman said to Elijah, Now by this I know that thou art a man of God, and that the word of the Lord in thy mouth is truth.

We have here a further recompense made to the widow for her kindness to the prophet: as if it were a small thing to be kept alive, her son, when dead, is restored to life, and so restored to her. Obser\ e,

I. The sickness and death of the child; for aught that appears, he was her only son, the comfort of her widowed estate. He was fed miraculously, and yet that did not secure him from sickness and death; Your fathers did eat manna, and are dead, but there is bread, of which a man may eat, and not die, whicli was given for the life of the world, John 6. 49, 50. This affliction was to this widow as a thorn in the flesh, lest she should be lifted up above measure with the favours that were done her, and the honours that were put upon her. 1. She was nurse to a great projjhet, was employed to sustain him, and had strong reason to think the Lord would do her good; yet now, she loses her child. Note, We must not think it strange, if we meet with very sharp afflictions, even then when we are in the way of duty, and of eminent service to God. 2. She was herself nursed l)y miracle, and kept a good house without charge or care, by a distinguishing blessing from heaven; and in the midst of'all this satisfaction she is thus afflicted. Note, When we ha\ e the clearest manifestations of God's favour and good will ti^ward us, even then we must prepare for the rebukes of Providence; our mountain never stands so strong, but it may be mo\'ed, and therefore, in this world, we must i ejoice with trembling.

II. Her pathetic complaint to the prophet, of this affliction; it should seem the child died suddenly, else she would have applied to Elijah, while he was sick, for the cure of him; but being dead, dead in her bosom, she expostulates with the prophet upon it, rather to give vent to her sorrow, than in any hope of relief, v. 18.

J. KINGS, XVIII.

1. She expresses herself/joss'iona^f/i/; What have 1 I to do wit/i thee, 0 thou man of God? How calmly had she spoken cf her own, and her child's death, when she expected to die for want; (x". 12.) That we may eat, and die! Yet now that her child dies, and not so miserably as by famine, she is extremely disturbed at it: we may speak lightly of an affliction a'' a distance, but when it toucheth us, ive are troubled. Job 4. 5. Then she spake delibenitely, now in haste; the death of the child was now a surprise to her, and it is hard to keep our spirits composed, when troubles come upon us suddenly and unexpectedly, and in the midst of ovir peace and prosperity. She calls him a man of (Jod, and yet quarrels with him, as if he had occasioned the death of her child, and is ready to wisli she had never seen him, forgetting past mercies and miracles; "What have

I done against thee?" So some understand it; "Wherein have I < ffended thee, or been wanting in my duty? Shoiv me ivhtrifore thou contendcst •with me."'

2. Yet she expresses XxQx^^ii {leyiitently; '■'Art thou come to call my sin to thy remembrance, as the cause of the afHicticin, and so to call it to my remembrance, as the effect of the affliction?" Perhaps she knew of Elijah's intercessifm against Israel, and, being conscious to herself of sin, perhaps her former worshipping of Baal, the god of the Sidonians, she apprehends he had mnde intercession agninst her. Note, (1.) When (lod removes our comforts from us, he remembers our sins against us, perhaps the iniquities of om- youth, though long since past, Job 13. 26. Our sins are the death of our children. (2.) When God tlius remembers our sins against us, he designs, thereljy, to make us remember them against oursches, and repent of them.

III. The prophet's address to God, upon this occasion; he gave no answer to her expostulation, but brought it to God, and laid the case before him, not knowing what to say to it himself: he took the dead child from his mother's bosom to his own bed, v. 19. Probably, he had taken a particular kindness to the child, and found the affliction his own, more than bv sympathv; he retired to his chamber, and, 1. lie humbly reasons with God concerning the death of the child, v. 20. He sees death striking by commission from (iod; Thou hast brought this ei'il; for is there any evil of this kind in the city, in the family, and the Lord has nnt done it? He pleads the greatness of the affliction to the poor mother; " It IS evil ufion the ividow; thou art the widows' God, and dost not usually bring evil ujjon widows; it is affliction added to the afflicted." He pleads his own concern; " It is the widow ivith whom I sojourn; wilt thou, that art mv God, bring evil upon one of the best of my benefactors? I shall be reflected upon, and others will be afraid of entertaining me, if I bring death into the house where I come." 2. He earnestly begs of God to restore the child to life again, v. 21. We do not read, before this, of any that were raised to life; yet Elijah, by a divine impulse, prays for the resurrection of this child, which yet will not warrant us to do the like: David exi)ected not, bv fisting and praver, to bring his child back to life, (2 Sam. 12. 23.) but Elijali had a power to work miracles, which David had not; he stretched hi?nse/f ufion the child, to affect himself with the case; and to show h' w much he wis affected witli it, and how desirovs he was of the restoration of the child, he wcuM, if he could, put life into him by his own breath and warmth; also to give a sign of what God would do l)y his p:>wer, and what he does bv his grace, in r lising ( f dead sc uls to a spiritual life; the Holy Ghost comes upm them, overshadows them, and puts life into them; he is very particular in his prayer, / firay thee let this cliUd's soul cojne into him again; which plainly sup-

poses the existence of the soul in a state of separa tion from the body, and, consequently, its immort--lity; which, Grotius thinks, God designed by this miracle to give intimation and evidence of, for the encouragement of his suffering people.

IV. The resurrection of the child, and the ^'cat satisfaction it gave to the mother; the child revived, V. 22. See the power of prayer, and the power of Him who hears prayer, who kills and makes alive. Elijah brought him to his mother, who, we may suppose, could scarcely believe her own eyes, and therefore Elijah assures her it is her own; "It is thy son that liveth, see it is thy own, and not another," V. 23. The good woman hereupon cries out, jYow I know that thou art a man of God; though she knew it before, by the increase of her meal, yet the death of her child she took so unkindly, that she began to question it; (a good man surely would not serve her so;) but now she was abundantly satisfied that he had both the power and goodness of a man of God, and wiil never doubt of it again, but give up herself to the direction of his word, and the worshipping of the God of Israel. Thus the death of the child, like that of Lazarus, (John 11. 4.) was for the glory of God, and the honour of his prophet.

CHAP. XVIII.

We left the prophet Elijah wrapt up in obscurity ; it- does not appear that either the increase of th.e provision, or the raising of the child, had made him taken notice of al Zarepiiath, for then Ahab would have discovered him ; he would ralher do good than be known to do it: but in this chapter his appearance was as public, as, before, his retirement was close ; the days appointed for his concealment, (ivhich was part of the judgment upon Israel,) beinfr finished, he is now commanded to show himself to Ahab, and expect rain upon the earth, v. 1. Pursuant to this order, we have here, I. His interview with Oba-diah, one of Ahab's servants, by ivhom he sends notice to Ahab of his coming, v. 2.. 16. II. His interview with Ahab himself, v. 17.. ly. III. His interview with all Israel upon mount Carmel, in (>rder to a public trial of titles, between the Lord and Baal; a most distinguished solemnity it was, in which, 1. Baal and his prophets were confounded. 2. God and Elijah were honoured, V. 21 .39. IV. The execution he did upon the prophets of Baal, v. 40. V. The return of the mercy of rain, at the word of Elijah, v. 41.. 46. It is a chapter in which are many things very observable.

1. A ND it came to pass, after many J\, days, that the word of the Lord came to Elijah in the third year, saying, Go show thyself unto Ahab; and 1 will send rain upon the earth. 2. And Elijah went to show himself unto Ahab. And there was a sore famine in Samaria. 3. And Ahab called Obadiah, which teas the governor of his house. (Now Obadiah feared the Lord greatly: 4. For it was so, when Jezebel cut off the prophets of the Lord, that Obadiah took a hundred prophets, and hid them by fifty in a cave, and fed them with bread and water.) 5. And Ahab said unto Obadiah, Go into the land, unto all fountains of water, and unto all brooks: poradvcnture we mav find grass to save the horses and mules alive, that we lose not all tlio l)easts. 6. So they divided the land between them, to pass throui;hoir it: Ahab went one way by himself, and Obadiah uent another way by himself. 7. And as Obadiah was in the way, behold,

I. KIXGS, XVIII.

Elijah met him : and he knew him, and fell on his face, and said, Art thou that iny lord Elijah? 8. And he answered him, l«;;i: go, tell thy lord. Behold, Elijah is here. 9. And he said. What have 1 sinned, that thou wouldest deliver thy servant into the hand of Ahab, to slay me? 10. As the Lord thy God liveth, there is no nation or kingdom whither my lord hath not sent to seek thee: and when they said, He is not there, he took an oath of the kingdom and nation, that they found thee not. 11. And now thou sayest. Go, tell thy lord. Behold, Elijah is here. 12. And it shall come to pass, as soon as I am gone from thee, that the Spirit of the Lord shall carry thee whither I know not; and so when 1 come and tell Ahab, and he cannot find thee, he shall slay me: but I thy servant fear the Lord from my youth. 13. Was it not told my lord what I did when Jezebel slew the prophets of the Lord, how I hid a hundred men of the Lord's prophets by fifty in a cave, and fed them with bread and water ? 14. And now thou sayest, Go, tell thy lord, Behold, Elijah is here: and he shall slay me. 15. And Pllijah said. As the Lord of hosts liveth, before whom I stand, I will surely show myself unto him to-day. 16. So Obadiah went to meet Ahab, and told him: and Ahab went to meet Elijah.

In these verses we find,

I. The sad state of Israel at this time, upon t\vo accounts:

1. Jezebel cut off the firofihets of the Lord, {v. 4.) slew them, v. 13. Being an idolater, she was a persecutor, and made Ahab one. Even in those bad times, when the calves were worshipped, and the temple at Jerusalem deserted, yet there were sonie good people that feared God and served him, and some good prophets that instructed them in the knowledge of him, and assisted them in their devotions. The priests and the Levites were all gone to Judah and Jerusalem; (2 Chron. 11. 13, 14.) but instead of them, God raised up these prophets, who read and expounded the law in private meetings, or in the families that retained their integrity, for we read not of any synagogues at this time; they had not the spirit of prophecy as Elijah, nor did they offer sacrifice, or burn incense, but taught people to live well, and keep close to the God of Israel. These Jezebel aimed to extirpate, and put many of them to death; which was as much a public calamity as a public iniquity, and threatened the utter ruin of religion's poor remains in Israel. Those few that escaped the sword, were forced to abscond, and hide themselves in caves, where they were buried alive, and cut off, though not from life, yet from usefulness, which is the end and comfort of life; and when the prophets were persecuted and driven into corners, no doubt, their friends, those few good people that were in the land, were treated in like manner.

Yet, bad as things were, (1.) There was one very good man, who was a great man at court, Obadiah, who answers his name, a servant of the Lord, one who feared God, and was faithful to him, and yet was a steward of the household to Ahab Ob-

serve his character; "We feared the Lord greafhi; {v. 3.) was not only a good man, but zealously and eminently good; his great place put a lustre'up<n his goodness, and gave him great opportunities of doing good; and he feared the Lord from his youth; {v. 12.) he began betimes to be religious, and had continued long. Note, Early piety, it is to be hoped, will be eminent piety; those that are good beiimes, are likely to be very good; he that feared God from his youth, came to fear him greatly. He that will thrive, must rise betimes. But it is strange to find such an eminent good man, governor of Ahab's house, an office of great honour, power, and trust. [1.] It was strange that so wicked a man as Ahab, would prefer him to it, and continue him in it; certainly it was because he was a man of celebrated honesty, industry, and ingenuity, and one whom he could repose a confidence in, whose eyes he could ti'ust as much as his own, as appears here, v. 5. Joseph and Daniel were preferred, because there were none so fit as they, for the places they were preferred to. Note, Those who profess religion, should study to recommend themselves to the esteem even of these that are without, by their integrity, fidelity, and application to business. [2.] It was strange that so good a m.an as Obadiah, would accept of preferment in a court so addicted to idolatry, and all manner of wickedness. We may be sure, it was net made necessary to qualify him for preferment, that h*.* should be of the king's religion, that he should conform to the statutes of 0?nri, or the law of the house of ^ihab. Obadiah would n^t have accepted the place, if he could not have had it wilhcut bowing the knee to Baal, nor was Ahab so impoHtic as to exclude those from offices, that were fit to ser\ e him, merely because they would not join with him in his devotions; that man that is tiTie to Gcd, will be faithful to his prince. Obadiah therefore could, with a good conscience, enjoy the place, and therefore would not decline it, or give it up, though he foresaw he could not do the good he desired to do in it; they that fear God, need not go out of the wrrld, bad as it is. [3.] It was strange that either he did not reform Ahab, or Ahab corrupt him; but, it seems, they were both fixed; he that was filthy, would be filthy still, and he that was holy, would be holy still. Those that fear God greatly, will keep up the fear of him in bad times and places; thus Obadiah did. God has his remnant animg all sorts, high and low; there were saints in Nero's household, and in Ahab's. (2.) This great good man used his power for the protection of God's prophets; he hid 100 of them in two caves, when the persecution was hot, and fed them with bread and water, t. 4. He did not think it enough to fear i\o<\ himself, but, having wealth and power wherewithal to do it, he thought himself (bliged to assist and countenance others that feared God; nor did he think his being kind to them would excuse him from being good himself, but he did both, he both feared God greatly himself, and patronised those that feared him likewise. See h'^w wrnder-fuUy Gcd raises up friends for his ministers ard people, for their shelter in difficult times, there where one should least expect them; bread rnd water were now scarce commodities, yet Obadi: h will find a competency of both for God's prophets, to keep them alive for service hereafter, th(;ugh now thev were laid aside.

2. When Jezebel exit ( flF God's prophets, God cut off their necessary provisions by the cxtremitv ff the drought. Perhaps Jezebel persecuted Grd's prophets, under pretence that they were the cau'-e of the judgment, becriuse Elijah had foretold 't; Chn.siianos ad leonrs — Awav with christians to the lion But God made them knew the c. ntrarv, for

>36

1. KiJNGS, XVIII.

the fimine cfiiitinurd till Baal's- prophets were sacrificed, and so greiit u scarcity of water there was, that the king himself and Dbadiah went in person througiiout the land, to seek, for grass for the cattle, v. 5, 6. Providence ordered it so, that Ahah might, with his own eyes, see how bad the consequences of this judgment were, that he might be the better inclined to hearken to Elijah, who would direct him into the only way to put an end tij it. Ahab's care was not to lose all the beasts, many being already lost; but he took no care about his soul, not to lose that; took a deal of pains to seek grass, but none to seek the favour of God; fencing against the effect, but not inquiring how to remove tlie cause. The land of Judah lay close to the land of Israel, yet we find no complaint there of the want of rain; for Judah yet ruled with God, and was faithful with the saints and prophets; (Hos. 11. 12.) by which distinction Israel might plainly have seen the ground of God's controversy, when God caused it to rain ufion one city, and not ufion another; (Amos 4 7, 8.) but they blinded tiieir eyes, and hardened their hearts, and would not see.

II. The steps taken toward redressing the grievance, by Elijah's appearing again upon the stage, to act as a Tishbite, a converter or reformer of Israel, for so (some think) that title of his signifies. Turn them again to the Lord God of hosts, from whom they have revolted, and all will be well quickly; this must be Elijah's doings. See Luke 1. 16, IT.

1. Ahab had made diligent search for him; {v, 10.) had offered rewards to any one that would discover him; sent spies into every tribe and lordshiji ff his own dominions, as some understand it, or, as others, into all the neighbouring nations and kingdoms that were in alliance with him; and when tliey denied that they knew any thing of him, he would not believe them, unless they swore it, and, as should seem, promise likewise, upon oath, that if ever they found him ami ng them, they would discover him, and deliver him up. It should seem, he made this diligent se irch f(.r him, not so much that he miglit punish him for what he had done in denouncing the judgment, as tliat he might oblige him to undo it again by I'ecalling the sentence, because he had said it should be according to his word; having such an opinion of him as men foolishly con-cei\'e of witches, that if they can but compel them to bless that which they have bewitched, it will be well again, or such as the king of Moab had of Balaam: I incline to this, because we find, when they c ime together, Elij ih, knowing what Ahab wanted him for, a])pointed him to meet him on mount Car-rnel, and Ahab complied with the appointment, though Elijah took such a way to revoke the sentence, and bless the land, as perhaps he little thought of.

2. God, at length, ordered Elijah to present himself to Ahab, because the time was now come, when he would send rain upon the earth, (i'. 1.) or, rather, u/ion the land: above two years, he had lain hid with the widow at Zarephath, after he had been concealed one year by the bi-ook Cherith; so that the third year of his sojourning there, here spoken of, (y. 1.) was the fourth of the famine, which lasted, in all, three years and six months, as we find, Luke 4. 25. James 5. 17. Such was Elijah's zeal, no doubt, against the idolatry of Baal, and such his compassion to his people, that he thought it long to be thus confined to a corner; yet he appeared not, till God bade him, "Go show thv-ftelf to Ahab, for now thine hour is come, even the time to favour Israel." Note, It bodes well to any people, when God calls his ministers out of their comers, and bids them show themselves; a sign

I that he will give rain on the earth; however, we may the better dispense with the bread of affliction, while our eyes see our teachers, Isa. 30. 20, 21.

3. Elijah first surrendered, or, rather, disco\ er-ed, himself to Obadiah. He knew, by the Spirit, where to meet him, and we are here told what passed between them.

(1.) Obadiah saluted him with great-respect, fell on his face, and humbly asked, jirt thou that my lord Elijah? v. 7. As he had showed the tenderness of a father to the sons of the prophets, so he showed the reverence of a son to this father of the prophets; and by this made it appear that he did indeedyeor God greatly, that he did honour to one that was his extraordinary ambassador, and had a great interest in heaven.

(2,) Elijah, in answer to him, [1.] Transfers the title of honour he gave him, to Ahab; "Call him thy lord, not me;" that is a fitter title for a prince than for a prophet, who seeks not honour from men. Prophets should be called seers, and shepherds, and watchmen, and ministers, rather than lords; as those that mind duty more than dominion. [2.] He bids Obadiah go tell the king that he was there to speak with him. Tell thy lord, Behold, Elijah is forth-coming, v. 8. He would have the king know before, that it might not be a surprise to him, and that he might be sure it was the prophet's own act, to present himself to him.

(3.) Obadiah begs to be excused from carrying this message to Ahab, for it might prove as much as his life was worth. [1.] He tells Elijah what great search Ahab had made for him, and how much his heart was upon it to find him out, v. 10. [2.] He takes it for granted, that Elijah would again withdraw, v, 12, The Spirit of the Lora shall carry thee (as it is likely he had done sometimes, when Ahab thought he had been sure of him,) whither I know not. See 2 Kings 2. 16. He thought Elijah was not in good earnest, when he bade him tell Ahalj where he was, but intended only to expose the impotency of his malice; for he knew Ahab was not worthy to receive any kindness from the prophet, and it was not fit that the prophet should receive any mischief from him. [3.] lie is sure Ahab would be so enraged at the disappoin*^-ment, that he would put him to death for making a fool of him, or for not laying hands on Elijah himself, when he had him in his reach, v. 12. Tyrants and persecutors, in their passion, are often unreasonably outrageous, even toward their friends und confidants. [4. ] He pleads that he did not deserve to be thus exposed, and put in peril of his life; M'^hat have I sinned? V. 9. Nay, (v. 13.) Was it ?iot told my lord, how I hid the firofihets? He mentions this, not in pride or ostentation, but to convince Elijah that though he was Ahab's servant, he was not in his interest, and therefore deserved not to be bantered as one of the tools of his persecution. He that had protected so many prophets, he hoped, should not have his own life hazarded by so great a prophet.

(4.) Elijah satisfies him that he might, with safety, deliver this message to Ahab, by assuring him, with an oath, that he would, this very day, present himself to Ahab, v. 15. Let but Obadiah know that he spake seriously, and really intended it, and he will make no scruple to carrv the message to Ahab. Elijah swears by the Lord of hosts, who has all power in his hands, and was therefore able to protect his servant against all the powers of hell and earth.

(5.) Notice is hereby soon brought to Ahab, that Elijah had sent him a challenge to meet him immediately at such a place, and Ahab accepts the challenge, he went to meet Elijah, v. 16. We may suppose it a great surprise to Ahab, to hear that

1. KINGS, XVIll.

537

Elijah, whom he had so long sought, and not found, w;.s now found without seeking. He went in quest of grass, and iinds him, fi'om whose word, at God's mouth, he must expect rain. Yet his guilty conscience gives him little reason to hope for it, but rather, to fear some other more dreadful judgment. Had he, by his spies, surprised Elijah, he would ha\e triumphed over him, but now that he was thus s irprised by him, we may suppose he even trembled to look him in the face; hated him, and yet feared him, as Herod did John.

17. And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troublcth Israel.^ 18. And he an-sweit'd, 1 have not troubled Israel; but thou and thy father's house, in that ye liave forsaken the commandments of the Lord, and thou hast followed Baalim. 19. Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel's table. 20. So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel.

We have here the meeting between Ahab and Elijah; as bad a king as ever the world was plagued with, and as good a prophet as ever the clmrch was blessed with.

1. Ahab, like himself, basely accuses Elijah; he dares not strike him, lemembering that Jeroboam's hand was withered when it was stretched out against a prophet, but gives him bad language, which was no less an affront to him that sent him. It is a very coarse compliment with which he accosts him, at the first word, ^7'( thou he that troublt'th lisracl, v. 17. How unlike was this to that with which his servant Obadiah saluted him; (v. T.) Art thou that my lord Elijah':^ Obadiah feared God greatly, Ahab had sold himself to work wickedness; and both discovered their character by the manner of their address to the prophet. One may guess how people stand affected to God, by observing how they stand affected to his people and ministers. Eljah now came to bring blessings to Israel, tidings of the return of the rain; yet he is thus affronted. Had it been true that he was the troubler of Israel, Ahab, as king, had been obliged to animadvert upon him. There are those who trouble Israel by their wickedness, whom the conservators of the public peace are concerned to inquire after. But it was utterly false concerning Elijah; so far was he from being an enemy to Israel's welfare, that he was the stay of it, the chariots and horsemen of Israel. Note, It has been the lot of the best and most useful men, to be called and counted the troublers of the land, and to be run down as public grie\ ances. E\ en Christ and his apostles were thus misrepresented, Acts 17. 6.

2. Elij di, like himself, boldly returned the charge upon the king, and proved it upon him, that he was the troubler of Israel, v. 18, Elijah is not the Achan; "/ have not troubled Israel, luive neither done them any wrong, nor designed them any hurt." They that ]jrocure God's judgments, do the mischief, not he tliat foretells them only, and gives warning of them, that the nation may repent, and prevent them. / nvould have healed Israel, but they would not he healed. Ahab is the Achan, the troubler, who follows Baalim, those accursed things. Nothing creates more ti-ouble to a land

Vol. II.—3 Y

than the impiety and profaneness of princes and their families.

3. As one having authority immediately from the King of kings, he orders a convention of the states to be forthwitli summoned to meet at mount Carmel, where there had been an altar built to God, v. 30. Probably, on that mountain they had had an eminent high place, where, formerly, the pure worship of God had been kept up as well as it could be any where but at Jerusalem. Thither all Israel must come, to give Elijali the meeting, and the prophets of Baal who were dispersed all the country over, with those of the groves who were Jezebel's domestic chaplains, must there make their personal appearance.

4. Ahab issues out writs accordingly, for the convening of tliis great assembly, {t. 20.) either because he feared Elija.h, and durst not oppose him; (Saul stood in awe of Samuel more than of God;) or because he hoped Elijah would bless the land, and speak the word that they might have rain, and, upon those terms, they would be all at his beck. 1 hose that slighted and hated his counsels, would gladly be beholden to him for his prayers. Now God jnade those who said they were Jews and were not, but were of the synagogue of Satan, to come, and, in effect, to worship at his feet, and to know that God had loved him. Rev. 3. 9.

21. And Elijah came unto all the people and said. How long halt ye between two opinions ? if the Lord he God, follow him: but if Baal, then follow him. And the people answered him not a word. 22. Then said Elijah unto the people, I, even 1 only, remain a prophet of the Lord ; but BaaPs propliets are four hundred and fifty men. 23. Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fiie under: and I will dress the other bullock, and lay it on wood, and put no fire under: 24. And call ye on the name of your gods, and I will call on the name of the Lord : and the God tiiat answereth by fire, let him be God. And all the people answered and said. It is well spoken. 25. And Elijah said unto the prophets of Baal, Choose you one bullock for yourseh^es, and dress it first; for ye cnr many: and call on the name of your gods, but put no fire under: 26. And they took the bullock which was given them, and thev dressed it, and called on the name of Baal, from morning even until noon, saying, O Baal, hear us! But there iras no voice, nor any that answered. And they leaped upon the altar which was made. 27. And it came to pass at noon, thai Elijah mocked them, and said. Cry aloud; for he is a god either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, and must be awaked. 28. And they cried aloud, and cut themselves, after their manner, with knives and lancets, till the blood gushed out upon them. 29. And it came to pass, when mid-day was past, and they

1. KINGS, xvni.

prophesied until the time of the offering of tlie evening sacrifice, that there was neither voice, nor any to answer, nor any that regarded. 30. And Ehjah said unto all the people. Come near unto me. And all the people came near unlo him. And he repaired the altar ^r t'le Lord t/mt ivas broken down. .SI. ;ul Elijah took twelve stones, according lo the number of th.e tribes of the sons of Jacob, unto wiiom the word of the Lord came, saying, Israel shall be thy name: 32. And with the stones he built an altar in tlie name of the Lord : and he made a trench about the altar, as great as would contain two measures of seed. 33. And he put the wood in order, and cut the l)ullock in pieces, and laid him on the wood, and said, Fill four banels with water, and pour it on tlie burnt-sacrifice, and on the wood. 34. And he said. Do it the second time: and they did it the second time. And he said, Uo // the third time: and they did it the third time. 35. And the \Aator ran round about the altar; and he filled the trench also with water. 36. And it came to pass, at the time of the offering of the fvi'iiing sacrifice, that Elijah the prophet came near, and said. Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that 1 am thy servant, and that I have done all these things at thy word. 37. Hear me, O Lord, hear me; that this people may know that thou art the Lord God, and that thou hast turned their heart back again. 38. Then the fire of the Lord fell, and consimied the burnt-sacrifice, and the wood, and the stones, and the dust, and licked up the water that itas in the trench.

39. And when all the people saw it, they fell on their faces: and they said. The Lord, he is the God; the Lord, he is the God.

40. xAnd Elijah said unto them. Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought tiiem down to the brook Kishon, and slew them there.

Alv.il) and tlie people expected that Elijah should, in this solemn asseiTibly, bless the land, and prny forr;iin; l)ut he has othei-work to do first. The peo])le must be brought to repent and reform, and then they may look tor the removal of the judi^-ment, hut not till then. This is the rijjht method; God will first prepare our heart, and then cause his ear to hear; will first turn us to him, and then t7irn to us, Ps. 10. 17.—70. 3. Deserters must not look for God's favour, til! they return to tlieir alle.giance. Elijah might h ivc looked for rain sexenty times seven times, and not have seen it, if he had not thus begun his work at the riglit end.

Three veai"s and a half's funine would not bring them back to God; Elijah will endeavour to convince their judgments, and, no doubt, by special warrant

and direction from heaven, he put the controversy between God and Baal upon a public trial. It was great condescension in God, that he would suffer so plain a case to be disputed, and would permit Baal to be a competitor with him; but thus Gud would have e\ ery mouth to be stepped, and all flesh to become silent before him. God's cause is so incon-testably just, that it needs net fear to ha\ e the evidences of its equity searched into, and weighed.

I. Elijah reproves the people for mixing the worship of God, and the worship of Baal, together. Not only some Israelites worshipped God, and otheis Baal, but the same Israel.tes sometimes worshipped one, and sometimes tlie other. This he calls, {v. 21.) Haltiiii,^ between tn'o opinions or thoughts. They worshipped God, to please the prophets, but worsliipped Baal, to please Jezebel, and curiy f;-.-vcur :.t c^uit. They thought to trim the matter, and play on both sides, as the Samaritans, 2 Kings 17. 33. Now Elijah shfws them the absurdity ot this; he does not insist upon their relation to Jehovah. " Is he not your's, and the Gcd of your fathers, while B lal is the fiod of the S-d- nians? And wilt a nation change their God ? lev. 2. 11. No, he waves the prescription, and enters upon the merits of the cause." There can be but one God, but one infinite and but one supreme; there needs but one God, one omnipotent, one all-sufficient: what occasion for addition to that which is perfect .'' Now, if, upon trial, it appears that Baal is that one infinite omnipotent Being, that one su])rtmeLord and all-sufficient Benefactor, you ought to renounce Jehovah,and cleave to Baal only: but if Jehovah be thnt one God, Baal is a cheat, and you must have no more to do with him. Note, 1. It is very wrong to halt between God and Baal. •• In rcccncil: ble differences (savs Bishop Hall) nothing more safe than indifferency both of practice and opinion; but in cases of so necessary hostility, as betwixt God and Baal, he that is not with God, isagai7)st him." Compare Mnrk 9. 38, 39. with Matth. 12. 30. The service of Gcd, and the service of sin, the dominion of Christ, and the dominion of our Ivists, these are the two thoughts which it is dangerous halting between. These do so, that are unresolved under their conx ictions; unstable and unsteady in their pury)oses; promise fair, but do not perform; begin well, but do not hold on; that are inconsistent with themselves, indifferent and lukewarm in that which is good. Their heart is divided, (Hos. 10. 2.) whereas God will have all or none. 2. We are fairly put to our choice, whom we will serve. Josh. 24. 15. If we can find one that has more right to us, or will be a better master to us, than God, we may take him at our peril. God demands no more from us than he can make out a title to.

This fair proposal of the case which Elijah here makes, the people knew not what to say to, they answered him not a word. They could say nothing to justify themselves, and they would say nothing to condemn themselves, but, as people confounded, let him sav what he would.

II. He proposes to bring the matter to a fair trial; and it was so much the fairer, liecause Baal had all the external advantages on his side. The king and court were all for Baal: so was the body of the people. The managers of Baal's cau;e were 450 men, fat, and well-fed, (v. 22.) beside 4C0 more, their supporters or seconds, v. 19. The manager of God's cause was l)ut one min, hitely a poor exile, hardlv kept frrm starving; so that God's cause h:.s nothing to supp'^rt it but its own right. However, it is put to this experiment; "Let e;ich side ])rej).- re a sacrifice, and pray to it's (iod, and the ( od that answrr-eth by fire, let him be God; if neitlier do, let them turn Atheists; if b^th, ht t' em cmt'ivre to halt between two." Elijah, clrubtlcss, h^d ? ipeci:d com-

I. KINGS, XV111.

539

mission from God to put it to this test, else he had tempted God and affronted rehgicn; but the case was extraordinary, and the judgment u])on it would be of use, not only then, but in all ages. It is an instance of the courage of Elijah, that he durst stand alone in the cause of God against such powers and numbers; and the issue encourages all God's witnesses and ad\ocates never to fear the fare of man. Elijah does not say, "The God that answers by iva/er," (though that was the thing the countrv needed,) but "th'^t answers by fire, lei him be God;" because tlie atonement was to be made by sacrifice, befiire the judgment could be removed in mercy. The (iod tlierefore that has power to pardon sin, and to signify it by consuming the sin-offering, must needs be the God that can relieve us against the c damitv. He that can give fire, can give rain; see Matth. 9. 2, 6.

III. The people join issue with him: It is well sfioken, v. 24. They allow the proposal to l)e fair and unexceptionable. "God had often answered by fire; if Baal cannot do so, let him be cast off for a usurper." Tliey were \ ery desirous to see the experiment tried, and seemed resolved to abide by the issue, whatever it should be. They that were firm for God, doubted not but it woxdd end to his honour: they that were indifferent, were willing to be determined. Ahab and the prophets of Baal d\irst not oppose, for fear of tlie people, and hoped that either t/iey could obtain fire from heaven, (though they never had yet,) and the rather, because, as some think, they worshipped the sun in Baal; or, that Klijah could not, because not at the temple, v/here God was wont thus to manifest his glorv. If, in this trial, they could but bring it to a drawn battle, their other advantages would give them the victory. Let it go on therefore to a trial.

IV. The prophets of Baal try first, but in vain, with their God. They covet the preccdencv, not only for the honour of it, hut that if thev c'ndd but in the least seem to gain ihe'r point, Eli] ih might not l)e admitted to make tlie trial. Elijah allows it them; {v. 25.) gives them the leading for their greater confusion; only, knowing that the working of Satan is with lying wonders, he takes care to prevent a fraud. Be sure to /iut7io fire under. Now in their experiment observe,

1. How importunate and noisy the pronhets of Baal were, in their applications to him. They got their sacrifices ready; and we may well imagine what a noise 450 men made, when they cried as one man, and with all their might, O Paal, hear us; O Baal, answer us; as it is in the margin: and this, for some hours together, longer thm Diana's worshippers made their crv, Great is Diana of the Efihesians, Acts 19. 34. How senseless, how brutish, were they in their addresses to Baal ! (1.) Like fools, thnj leafxed ufion the altar, as if they would themseh es become sacrifices witli their bullock: or, thus they expressed their great earnestness of mind. They Itafied ufi a?id doivn, or danced about the altar: they hoped, by their dancing, to please their deity, as Herodias did Herod, and so obtain their request. (2.) Like madmen, they cut them-selvis i?i /li'xrs with knives and lancets, (v. 28.) for vexation that they were not answered, or in a soit of prr]ihetic fury, hoping to obtain the favour of their g'^d, by offering to him their own blood, when thev c^uld not do it with the blood of their bullock. God neve- required his worshipyjers thus to honour h'-m; b t the service of the Devil, though, in some instances, it pleases and pampers the body, yet, in other things, it is really c uel to it, as in envy and drunkenness. It seems, this was the manner of the worshippers of Baal: God expressly forbade his worshippers to cut themselves, Deut. 14. 1. He insists upon it, that we mortify our hists and corrup-

tions; but corporeal penances and severities, such

as the Papists use, which have no tendency to that, are no pleasure to him: JIho has required these things at vour hands^

2. How sharp Elijah was upon them, v. 17. He stood bv them, and patientlv heard them for many hours, praying to an idol, yet with secret indignation and disdain; and, at noon, when the sun was at the hottest, and they too expecting fire, then, if ever, he upbraided them with their folly; and notwithstanding the gravity of his rffice, and the seriousness of the work he had before him, banters them, "Cry aloud, for he is a god; a goodly god that cannot be made to hear without all this clamour. Surely you think he is t;dking, or meditating," as the word is, " or he is pursuing some deep thoughts, thinking of somewhat else, and not minding his own matter, when not your credit only, but all his honour, lies at stake, and his interest in Isr; el. His new conquest will be I'st, if he do not look about him quickly." Note, The worship of idols is a most ridiculous thing, and it is but justice to represent it so, and expose it to scorn. This will, by no means, justify those who ridicule the worshippers of God in Christ, because the worship is not performed just in their way. Baal's prophets were so far from being convinced and put to shame by the just reproach Elijoh cast upon them, that it made them

1 the more \ii lent, and act move ridiculously. ^ deceived heart having-turned them aside, rhey could not deliver their souls by saying, 7s there not a lie in our right har.d ?

3. How de .f Baal was to them. Elijah did nrt interrupt them, but let them go en, till they were tired, and quite despaired of success, which was not till the time of the evenins^ sacrifice, v. 29. During all that time, some of them prayed, while ethers of them prophesied, sang hymns, perhaps, to the praise of Baal, or, rather, encouraged those that were praying to proceed, telling them, Baal would answer them at last; but there was no answer, n.or anv that regardrd. Idols could do neither good nor evil. The prince of the power of the air, if God

f had permitted him, could have caused fire to come

jj down from heaven on this occasion, and gladly

i; woidd have done it for the support of his Baal. We

I find that the beast which decei\ es the world, does

jl it. Rev. 13. 13. He maketh fire come down from

heaven in the sight of men, and so deceiveth them,

V. 14. But God would not suffer the Devil to do it

now, because the trial of his title was put on that

issue In' consent of parties.

; V. Elijah soon obtains from his God an answer by

fire. The Baalites are forced to gi\e up their

cause, and now it is Elijah's turn to produce his.

Let us see if he speed better.

1. He fitted up an altar. He would not make use of their's, which had been polluted with their prayers to Baal, but, finding the ruins of an altar there, which had formerly been used in the service of the Lord, he chose to repair that, (t. 30.) tointi mate to them that he was not about to introduce an> new religion, but to revive the faith and worship of their fathers' God, and reduce them to their first love, their first works. He could not bring them to the altar at Jerusalem, unless he could have united the two kingdoms again, (which, for correction to both, God designed should not now be done,) therefore by his prophetical authority, he builds an altai on mount Carmel, and so owns that which had formerly been built there. When we cannot carry a reformation so far as we would, we must do what we can, and rather comply with some corruptions than not do our utmost toward the extirpation of Baal. He repaired this altar with twelve stones, according- to the number of the twelve tribes, v. 31. Though ten of the tribes were revolted to Baal, he

>40

I. KINGS, XVIII.

will look upon them as belonging to God still, by virtue of the ancient covenunt with their fathers; and th(-ugh those ten were unhappily divided from the other two in civil interest, yet in the worship of the God of Israel they had communion with each < ther, and they twelve were one. Mention is made of God's calling their father Jacob by the name of Israel, a firince with God, {x<. 31.) to shame his degenerate seed, who worshipped a god, which, they saw, could not hear or answer them, and to encourage the prophet, who was now to wrestle with God as Jacob did; he also shall be a prince with God, Ps. 24. 6, Thy face, O Jacob. Hos. 12. 4, There he spake ivith us.

2. Having built his altar in the name of the Lord, {v. 32.) by direction from him, and with an eye to liim, and not for his own honour, he prepared his SHcrifice, v. 33. Behold the bullock and the wood: but where isthejire? (Gen. 22. 7, 8.) God will provide himself fire. If we, in sincerit)^, offer our hearts to God, lie will, by his grace, kindle a holy fire in them. Elijah was no priest, nor his attendants Levites; Carmel had neither tabernacle nor temple, it was a great way distant from the ark of the testimony, and the place God had chosen; this was not the altar that sanctified the gift; yet never was any sacrifice more acceptable to God than this. The particular Levitical institutions were so often dispensed with, (as in the time of the Judges, Samuel's time, and now,) that one would be tempted to think they were more designed for types to be fulfilled in the evangelical anti-types, than for laws t-^ be fulfilled in the strict observance of them. Their perishing thus in the using, as the apostle speaks of them, (Col. 2. 22.) was to intimate the utter a!)Dlishing of them, after a while, Heb. 8. 13.

3. He ordered abundance of water to be poured upon his altar, which he had prepared a trench for the reception of, {y. 32.) and, some think, made the altar hollow. Twelve barrels of water, (probably sea-water, for the sea was near, and so much fresh water, in the time of drought, was too precious for him to be so prodigal of it,) thi-ice four, he ])oured upon his sacrifice, to prevent the susjjicion of any fire under; for if there had been any, this would have put it out; and to make the expected miracle the more illustrious.

4. He then solemnly addressed himself to God by praver, before his altar, huml)ly beseeching him to turn to ashes his burnt-ojfcrincf, (as the phrase is, Ps. 20. 3.) and to testify Ins acceptance of it. His prayer is not long, for he used no vain repetitions, nor thought he should be heard for his much speaking: but it is very grave and composed, and shows his mind to be calm and sedate, and far from the heats and disorders that Baal's prophets were in, v. 36, 37. Though he was not at the filace appointed, he chose the appointed time of the offering of the evening sacrifice, tliereby to testify his communion with the altar at Jerusalem. Though he expected an answer by fire, yet he came near to the altar with boldness, and feared not that fire. He addi-essed hims-;lf to God, as the God of Abraham, Isaac, and Israel, acting faith on God's ancient covenant, and reminding the people too (for prayer may prevail) of their relation both to God and to the patriarchs. Two things he pleads here; (1.) The glory of God; "Lord, hear me, and answer me, that it inay be known (for it is now by the most denied or forgotten) that thou art God in Israel, to whom alone the homage and devotion of Israel are due, and that I am. thy sei-vant, and do all I have done, am doing, and shall do, as thine agent, at thu word, and not to gratify any humour or passion of my own. Thou employest me; Lord, make it appear that thou dost so;" see Numb. 16. 28, 29. F.lij ili snmrht not his own glory, but in subserviency to God's, and for

h;s own necessary vindication. (2.) The edification of the people: " That thay may know that thou art the Lord, and may experience thy grace, turning their heart, by this miracle, as a means, back again to thee, in order to thy return in a way of mercv to them."

5. God immediately answered by fire, v. 38. Elijah's God was neither talking nor pursuing, needed not to be either awakened or quickened; while he was yet speaking, the fire of the Lord fell, and not only, as at other times, (Lev. 9. 24. 1 Chron. 21. 26. 2 Chron. 7. 1.) consu?ned the sacrifice and the wood, in token of God's acceptance of the offering, but licked up all the water in the trench, exhaling that, and drawing it up as a vapour, in order to the intended rain, which was to be the fruit of this sacrifice and prayer, more than of natural causes. Compare Ps. 135. 7, He causeth vapours to ascend, and maketh lightnings for the rain; for this rain he did both. 'Iliose who fall as victims to the fire of God's wrath, no water can shelter from it, any more than briers or thorns, Isa. 27. 4, 5. But this was not all; to complete the miracle, the fire consumed the stones oj the altar, arid the very dust, to show that it was no ordinary fire, and perhaps to intimate that though God accepted this occasional sacrifice from this altar, yet, for the future, they ought to demolish all the altars on their high places, and, for their constant sacrifices, make use of that at Jerusalem only. Moses's altar and Solomon's were consecrated by the fire from heaven; but this was destroyed, because no more to be used. We may well imagine what a terror the fire struck on guilty Ahab, and all the worshippers of Baal, and how they fled from it as far and as fast as they could. Lest it consume us also, alluding to Numb. 16. 34.

Lastly, What was the result of this fair trial. The prophets of Baal had failed in their proof, and could give no evidence at all, to make out their pretensions on the behalf of their God, but were perfectly nonsuited; Elijah had, by the most convincing and undeniable evidence, proved his claims on behalf of the God of Israel.

And now, 1. The people, as the jury, gi\ e in their verdict upon the trial, and they are all agreed in it; the case is so plain, they need not go from the bar to consider of their verdict, or consult about it, they fell 071 their faces, and all, as one man, said, "Jehovah, he is the God, and not Baal; we are convinced and satisfied of it, Jehovah, he is the God," v. 39. Whence, one would think, they should have inferred, " If he be the God, he shall be our God, and we will serve him only," as Josh. 24. 24. Some, we hope, had their hearts thus turned back, but the generality of them were convinced only, not con\erted; yielded to the truth of God, that he is the God, but consented not to his covenant, that he should be their's. Blessed are they that have not seen what they saw, and yet have believed, and been wrought upon by it, more than they that saw it. Let it for ever be looked upon as a point adjudged against all pretenders, (for it was carried, upon a full hearing, against one of the most daring and threatening competitors that ever the God of Israel was affronted by,) that Jehovah, he is God, God alone.

2. The prophets of Baal, as criminals, are seized, condemned, and executed, according to law, v. 40, , If Jehovah be the true God, Baal is a false (ind, to whom these Israelites had revolted, and seduced others to the worship of him; and therefore, by the express law of God, they were to be put to death, Deut. 13. 1"11. There needed no proof of the fact, all Israel were witnesses of it, and therefore Elijah (acting still by an extraordinary commission, which is not to be drawn into a precedent) orders

T. KINGS, XJX.

541

them all to be slain immediately, as the troublers of the land; and Ahab himself is so terrified, for the present, with the fire from heaven, that he dares not oppose it. These were the 450 prophets of Baal; the 400 prophets of the groves, (who, some think, were Sidonians,) though summoned, {v. 19.) yet, as it should seem, did not attend, and so escaped this execution, which fair escape perhaps Ahab and Jezebel thought thems-elveshappy in; but it proved they were reserved to be the instruments of Ahab's destruction, some time after, by encouraging him to go up to Ramoth-Gllead, c/i. 22. 6.

41. And Elijah said unto Ahab, Get thee up, eat and drink ; for there is a sound of abundance of rain. 42. So Ahab went up to eat and to drink. And Ehjah went up to the top of Carmel; and he cast himself down upon the earth, and put his face between his knees, 43. And said to liis servant, Go up now, look toward the sea. And he went up, and looked, and said. There is nothing. And he said, Go again seven times. 44. And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man's hand. And he said. Go up, say unto Ahab, Prepare thy chariot, and get thee down, that the rain stop thee not. 45. And it came to pass in the mean while, that the heaven was black with clouds and wind, and there was a great rain. And Ahab rode, and went to Jezreel. 46. And the hand of the Lord was on Elijah: and he girded up his loins, and ran before Ahab to the entrance of Jezreel.

Israel being thus far reformed, that they had acknowledged the Lord to be God, and had consented to the execution of Baal's prophets, that they might not seduce them any more, though it was far short of a thorough reformation, yet was so far accej)ted, that God, thereupon, opened the bottles of heaven, and poured out blessings upon his land, that very evening (as it should seem) on which they did this good work, which should have confirmed them in their reformation; see Hag. 2. 18, 19.

1. Elijah sends Ahab to eat and drink, for joy that God had novj accefited his works, and that rain was coming; see Ercl. 9. 7. Ahab had continued f.isting all day, either religiously, it being a day of prayer, or for want of leisure, it being a day of great expectation; but now let him eat a?id drink, for though otliers perceive no sign of it, Elijah, by faith, hears the sound of abundance of rain, v. 41. God reveals his secrets to his servants the prophets; and yet, without a revelation, we may foresee that when man's judgments run down like a river, God's mercy will. Rain is the river of God, Ps. 65. 9.

2. He himself retires to pray, (for though God has promised rain, he must ask it, Zech. 10. 1.) and to give thanks for God's answer by fire, now hoping for an answer by water. What he said, we are not told: but, (1.) He withdrew himself to the iofi of Carmel, which was very high and very private. Hence we read of those that hide themselves in the tofi of Carmel, Amos 9. 3. There he would be alone. Those wlio are called to appear, and act m public, for God, must yet find time to be private with him, and keep up their con\ erse with him in : olitude. Therv he set himself, as it were, ufion

his watch tower, like the prophet, Hab. 2. 1. (2.) He cast himself down on his knees upon the eaith, in token cf humility, reverence, and importunity; and put his face between his knees, that is, bowed his head so low that it touched his knees, thus abasing himself in the sense of his own meanness, novf that God had thus honoured him.

3. He orders his servant to bring him notice, as soon as he discerned a cloud ai-ising out of the sea, the Mediterranean sea, whi( h he liad a great prospect of from the top of Carmel. The sailors at this day call it Ca/ie Carmel. Six times his servant goes to the point of the hill, and sees nothing, brings no good news to his master; yet Elijah continues pra\ ing; will not be diverted so far as to go and see with his own eyes, but still sends his servant to see if he could discover any hopeful cloud, while he keeps his mind close and intent in praver, and abides by it, as one tliat had taken up his father Jacob's resolution, / will not let thee go, except thou bless me. Note, Though the answer of our fervent and believing supplications does not come quickly, yet we must continue instant in prayer, and not faint or give over; for, at the end, it shall sheak, and not lie.

4. A little cloud, at length, appears, no bigger than a man's hand, which presently overspreads the heavens, and waters the earth, -z'. 44, 45. Great blessings often arise from small beginnings, and showers of plenty from a cloud a span long. Let u8 therefore never despise the daxj of small things, but hope and wait for great things from it. This was not as a morning-cloud, which passes away, (though Israel's goodness was so,) but one that produced a plentiful rain, (Ps. 68. 9.) and an earnest of more.

5. Elijah, hereupon, hastens Ahab home, and at tends him himself. Ahab rode in his chariot, at ease and in state, v. 45. Elijah ran on font before liim. If Ahab had paid the respect to Elijah that he deserved, he would have taken him into his chariot, as the eunuch did Philip, that he might honour him before the elders of Israel, and confer with him further about the reformation of the kingdom: but his corruptions got the better of his convictions, and he was glad to get clear of him, as Felix (f Paul, when he dismissed him, and adjourned his conference with him to a more convenient season. But since Ahab invites him not to ride with him, he will run before him, {v. 46.) as one of his footmen, that he might not seem to be lifted up with the great honour God had put upon him, or to abate in his civil respect to this prince, though he reproved him faithfully. God's ministers should make it appear that how great soever they look when they deliver God's messages, yet they are far from afiecting worldly grandeur: let them leave that to the kings of the earth.

CHAP. XIX.

We left Elijah at the entrance of Jezreel, still appearin? publicly, and all the people's eyes upon him. In this chapter, we have him ag-ain absconding-, and driven into obscurity, at a time when he could ill have been spared, but we are to look upon it as a punishment to Tsrnel for the insincerity and inconstancy of their reformation. When people will not learn, it isjust v/ith God to remove their teachers into corners. Now ob.serve, I. How he was driven into banishment bv the malice of Jezebel, his sworn enemy, v. 1 .. 3. II. How he was met, in his banishment, by the favour of God, his covenant Friend. 1. How he fed him, v. 4. . 8. 2. How he conver.'ed with him, and manifested himself to him, (v. 9, H . . 13.) heard his complaint, (v. 10, 14.) directed him whnt to do, (v. 15. . 17.) and encouraged him, v. 18. III. How his hands were strengthened, at his return out of banishment, by the joining of Elisha with him, v. 19. .21.

1.

A ND Ahab told Jezebel all that Elijah 1\. had done and withal how he had

I. KINGS, XIX.

slaia all the prophets with the sword. 52. Then Jezebel sent a messenger unto Elijah, sayi[ig, So let the gods do to me, and more also, if 1 make not thy life as the life of one of them by to-morrow about this time. 3. And when he saw that, he aiose, and went for his life, and came to Beer-sheba, which belongcth to Judah, and left his servant there. 4. But he himself went a day's journey into the wilderness, and came and sat down under a juniper-tree: and he requested for himself that he might die; and said. It is enough ; now, O Lord, take away my life ; for I am not better than my fathers. 5. And as he lay and slept under a juniper-tree, behold, then an angel touched him, and said unto him, Arise, ajid eat. 6. And he looked, and, behold, there ivas a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. 7. And the angel of the Lord came again the second time, and touched him, and said. Arise and eat; because the journey is too great for thee. 8. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights, unto Horeb the mount of God.

One would have expected, after such a public and sensible manifestation of the glory of God, and such a clear decision of the controversy depending between him and Baal, to the honour of Elijah, the confusion of Baal's prophets, and the univers d satisfaction of the people; after they had seen both fire and water come from heaven, at the pi-ayer of Eli-idh, ar.d both, in mercy to them; the one, as it signified the acceptance of theii- offering, the other, as it refrefihtfd their infwritarice, which ivasivcary; that now they should all, as one man, have returned to the worship of the God of Israel, and taken Elijah for their guide and oracle, that he should from hencefirward have lieen prime minister of state, and his directions laws both to king and kingdom. But it is quite otherwise; he is neglected, whom God honoured; no respect is paid him, no care taken of him; nor any use made of him, but, on the contrarv, in the land of Israel, to which he had been, aiid might have been, so great a blessing, he finds it im-possiljle to dwell.

I. .\hab incensed Jezeljel against him. Tliat queen-consort, it seems, was, in effect, queen-regent, as she was afterward, when she was queen-dowager; an imperious woman that managed king and kingdom, and did what she would. Ahab's conscience would not let him persecute Elijah, (some remains he had in him of the blood and spirit of an Israelite, which tied his hands,) but he told Jezebel all that Elijah had done, {v. 1.) not to convince, but to exasperate her. It is not said, he told hei' what Ciod had done, l)ut what Rlijah had done; as if he, by some spell or charm, liad brought fire from heaven, and the hand of the Lord had not !)een in it. Especially, he represented to her, as that which would make her outrageous against him, that he had slain the prophets; tlie prophets of Baal he calls the firofihctn, as if none bat they were worthy of the n mu\ They were the gods his heart 'vas upon, and he aggravates the slaying of tlicm

as Elijah's crime, without taking noti^-e that it M'as I a just reprisal upon her for killing God's prephets, ch. 18. 4. Those who, when they cannot, for shame or fear, do-miscliief themselves, vet stir up others to do it, will have it laid to their'charge, ajs if they had themselves done it.

II. Jezebel sent him a threatening message, (r. 2.) that she had vowed and sworn to be the death < of him within 24 hours. Something prevented her from doing it just now, but she resolves it shall not be long undone. Note, Carnal hearts are hardened and enraged against (iod by that which should convince and conquer them, and bring them into sul>-jection to him. She swears by her gods, and raging, like one distracted, cursed herself if she slay not him, without any proviso of a divine permission. Cruelty and confidence often meet in persecutors: I ivitl /nirsue, I ivill overtake, Yj-koA. 15. 9. But how came she to send him word of her design, and so, to give him an opportunity of making his esrape.'' Did she think him so daring, that he would not flee; or did she think herself able to prevent it? Or was there a special providence in it, that she should be thus infatuated by her own fury? I am apt tc; think that though she desired nothing more than his blood, yet, at this time, she durst not meddle with him,

for fear of the peofile, all countiiig hvn a profthet, a great prophet, and therefore sent this message to him, merely to frighten him, and get liim out of the way, for the present, that he might not carry on what he had begun, i'he backing of her threats with an oath and imprecation, does not at all prove that she really intended it, but only intended to make him believe it. The gods she sware bv, could do her no harm.

III. Elijah, hereupon, in a great fright, fled f r his life, it is likely by night, and came to Beer-sheba, V. 3. Shall we praise him for this? W'e praise him not. Where was the courage M'ith whirh he had lately confronted Ahab, and all the prophets of Baal? Nay, which kept him by his sacrifice, when the fire of God fell upon it? He that .stood undaunted in the midst of the terrors both of heaven and earth, trembles at the impotent mensices of a proud passionate woman. Lord, ivhat is man! Great f-ith is not always alike strong. He could not but know that he might be very serviceable to Israel at this juncture, and had all the reason in the world to depend upon God's protection, while he was doing God's work; yet he flies. In his former danger, God had bidden him hide himself, (ch. 17. 3.) therefore he sujiposed he might do it now.

IV. From Beer-sheba he went forward into the wilderness, that vast howling wilderness in which the Israelites wandered. Beer-sheba was so far distant from Jezreel, and within the dominion of so good a king as Jehoshaphat, that he could not but be safe there; yet, as if his fears haunted him, even then when he was out of the reach of danger, he cannot rest there, but went a day's journey into the

' desert. Yet perhaps he retired thither, not so much for his safety, as that he might he wholly 7'etired j from the world, in order to a more free and intimate communion with God. He left his servant at Beer-sheba, that he might be private in the wilderness, j as Abraham left his servants at the bottom of the I hill when he went up into the mount to worship CJod, • and as Christ in the garden was r^ithdraivn fro7v his \ disci/lies: or perhai)s it was because he would not expose his servant, who was young and tender, to the hardshijjs of the wilderness; that would be l)Utting new wine Into old bottles. We ought thus to consider the frame of those who are tmdcr cur charge, for God considers our's.

V. Being we:'.ried with his j urney, he grew cross, (like children when they are sleepv,) and 'iviihea he mif;ht die, v. 4. He rrrjurstcd for /li.s Ifc, (so i*

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is in the margin,) that he might die; for death is life to a good man; the death of the body is the life of the soul. Yet that was not the reason why he wished to die; it was not the deUberate desire of grace, as Paul's, to depart and be with Christ, but the passionate wish of his corruption, as Job's. Those that are, in this manner, forward to die, are not in the fittest frame f> r it. Jezebel has sworn his deatli, and therefore he, in a fret, prays for it, runs from death to death, yet with this difference, he wishes to die by the hand of the Lord, whose tender mercies are great, and not to fall into the hands of man, whose tender mercies are cruel. He would rather die in the wilderness, than as Baal's prophets died, according to Jezebel's threatening, {v. 2.) lest the worshippers of Baal triumph, and blaspheme the God of Israel, whom they will think, themselves too hard for, if they can run down his advocate. He pleads, "It is enough; I ha\e done enough, and suffered enough; I am weary of living." Those that have secured such a happiness in the other world, will soon have enough of this world. He pleads, "/am not better than my fathers, nor better able to bear those fatigues; and therefore why should I be longer burthened with them than they were? ' But is this that my lord Elijah? Can that great and gallant spirit shrink thus? God thus left him to himself, to show that when he was bold and strong, it was in the Lord, and the fioiver of his might, but of himself he was no better than his fat hers, or brethren.

VI. God, by an angel, fed him in that wilderness, into the wants and perils of which he had wilfully thrown himself, and in which, if God had not graciously succoured him, he had perished. How much better does God deal with his froward children than they deserve! Elijah, in a fit of despondency, wished to die; God needed him not, yet designed further to honour him, and therefore sent an angel to keep him. alive. Our case would be bad sometimes, if God should take us at our word, and grant us our foolish passionate requests. Having prayed that he might die, he laid down and slept, {v. 5.) wishing it might be to die in his sleep, and not to wake again; but he is awakened out of his sleep, and finds himself not only well provided for with bread and water, {v. 6.) but, which was more, attended by an angel, who guarded him when he slept, and twice called him to his food when it was ready for him, v. 5, 7. He needed not complain of the unliindnesses of men, when it was thus made up by the ministration of angels. Thus provided for, he had reason to think he fared better than the prophets of the groves, that did eat at Jezebel's table. Wherever God's children are, as they are still upon their Father's ground, so they are still under their Father's eye and care. They may lose themselves in a wilderness, but God haS not left them; there they may look at him that lives, and sees them, as Hagar, Gen. 16. 13.

Lastly, He is carried, in the strength of this meat, to Horeb, the mount of God, v. 8. Thither the Spirit of the Lord led him, probably, beyond his own intention, that he might have communion with God in the same place where Moses had, the law that was given by Moses, being revived by him. The angel bade him eat the second time, because of the greatness of the journey tiiat was before him, v. 7. Note, God knows what he designs us for, though we do not, wliat services, what trials, and will take care for us, when we, for want of foresight, cannot for ourselves, that we be furnished for them with grace sufficient. He that appoints what the ^"oyage shall be, will victual the ship accordingly. See how many different ways God took to keep Elijah alive; fed him by ravens, with multiplied meals—then by an angel—and now, to show that 7nan lives not by bread alone, he kept him alive 40 day without meat, not resting and sleeping, which

might make him the less to crave sustenance, but continually traversing the mazes of the desert, a day for a year of Israel's wanderings; yet he neither needs food, nor desires it. The place, no doubt, reminds him of the manna, and encourages him to hope that God would sustain him here, and, in due time, bring him hence, as he did Israel, though, like him, fretful and distrustful.

9. And he came thither unto a cave, and lodged theie; and, behold, the word of the Lord ccmie to him, and he said unto him, What doest thou here, Elijah? 10. And he said, I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword: and I, even I only, am left; and they seek my life, to take it away. 11. And he said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks, before the Lord ; but the Lord ivas not in the wind: and after the wind an earthquake; bi/t the Lord was not in the earthquake: 12. And after the earthquake a fire; but the Lord ivas not in the fire: and after the fire a still small voice. 13. And it was so., when Elijah heard it., that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came.'A voice unto him, and said. What doest thou here, Elijah? 14. And he said, I have been very jealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword: and ], even 1 only, am left; and they seek my life, to take it awa)^ 15. And the Lord said unto him. Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria. 16. And Jehu the son of Nimshi shall thou anoint to be king over Israel: and Elisha the son of Shaphat, of Abel-meholah, shall thou anoint to be prophet in thy room. 17. And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay; and him that escapeth from the sword of Jehu shall Elisha slay. 18. Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him.

Here is,

I. Elijah housed in a cave at mount Horeb, which is called the mount of God, because on it God had formerly manifested his glory. And, perhaps, this was the same cave, or cleft of a rock, in which Moses was hidden, when the Lord passed by before him, and firoclaimed his name, IL-Kod. 34. C. What Elijah proposed to himself, in coming to lodge here, I cannot conceive, unless it were either to indulge his melancholy, or to satisfy his curiosity, and pssist his faith and devoticn, w\th the sight of that fiuuous

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place Avhere the law was given, and so many great things were done, and huping tu meet with God | himself, there where Moses met with him; or, in ' token of his abandoning his people Israel, who hated to be reformed; and so it agrees with Jeremiah's wish, (Jei-. 9. 2.) O that I had in the wildtrness a lodging-place oj iu ay faring men, that I ?nig/it leave my people and go Jrom tiiem, for they be all adulterous; and so it was a bad omen of God's forsaking them: or, it was because he thought he could not be safe any where else; and to this instance of the hardships this good man was reduced to, the apostle refers, Heb. 11. 38, They wandered in deserts and in mountains, in dcjis and caves of the earth.

II. The visit God made him there, and the inquiry he made concerning him: J'/ie ivord of the Lord came to him. We cannot go any whither, to be out of the reach of God's eye, his arm, and his word. Whither can I Jiee from thy Spirit? Ps. 139. 7, &c. God will take care of his out-casts; and those who, for his sake, are driven cut from among men, he will find, and own, and gather with everlasting loving-kindnesses. St. John saw the visions of the Almighty, when he was in banishment in the isle of Patmos, Rev. 1. 9.

The question God puts to him, is, What doest thou here, Elijah? v. 9. and again, v. 13. This is a reproof, 1. For his fleeing thither. "What brings thee so far from home? Dost thou flee from Jezebel? Couldest thou not depend upon almighty power for thy protection:" Lay the emphasis upon [thou']. What thoul So great a man, so great a prophet, so famed for resolution—dost thou run thy country, run thy colours thus?" This cowardice had been more excusable in anothei', and not so bad an example. Should such a man as I am flee? Neh. 6. 11. Howl, Jir-trees, if the cedars be thus shaken. 2. For his fixing here. "What doest thou here in this cave? Is this a place for a prophet of the Lord to lodge in? Is this a time for such men to retreat, when the public has such need of them?" In the retirement to which God sent Elijah, ch. 17. he was a blessing to a poor widow at Sarepta, but here he had no opportunity of doing good. Note, It concerns us often to inquire, whether we be in our place, and in the way of our duty. "Am I where I should be; whither God calls me, where my business lies, and where I may be useful?"

III. The account he gives of himself, in answer to the question put to him, {y. 10.) and repeated, in answer to the same question, v. 14. In which, 1. He excuses his retreat, and desires it may not be imputed to his want of zeal for reformation, but to his despair of success. For God knew, and his own conscience witnessed for him, that as long as there was any hope of doing good, he had been very jealous for the Lord God of hosts; but now that he had laboured in vain, and all his endeavours were to no purpose, he thought it was time to gi\e up the cause, and mourn for what he could not mend, ./ibi in cellam, et die. Miserere mei —" Amay to thy cell, and cry. Have compassion on me." 2. He complains of the people, their obstinacy in sin, and the height of impiety they were got to; " The children of Israel have forsaken thy covenant, and that is the reason I have forsaken them; who can stay among them, to see every thing that is sacred, ruined, and run down?" This the apostle calls his making intercession against Israel, Rom. 11. 2, 3. He had often been, of choice, their advocate, but now is necessitated to be their accuser, before God. Thus, (John 5. 45.) There is one that accuseth you, even Moses, in whom ye trust. Those are truly miserable, tliat have the testimony and prayers of God's prophets against them. 3. He charges them with having forsaken God's covenant; though they retained circumcision, the sign and seal of it, yet they had quitted his wor-

ship and service, which was the intention of it, I'hose who neglect God's ordinances, and let falj their communion with him, do really forsake his covenant, and break their leiigue with him. He charges them with having thrown down his altars^ they not only deserted them, and suflFered them to go to decay, but, in their zeal for the worship of Baal, had wilfully demolished them. He alludes to private altars which the prophets of tlie Lord had, and which good people attended, who could not go up to Jerusalem, and would not worship the calves nor Baal; these separate altars, though breaking in upon the unity of the church, yet, being erected and attended by those that sincerely aimed at the gloiy of God, and served him faithfully, were excused from the charge of schism; God owned them for his altars, as well as that at Jerusalem, and the putting of them down is charged upon Israel as a crying sin. But this was not all; They have slain thy prophets with the sword, who, it is probable, ministered at those altars. Jezebel, a foreigner, did it, {ch. 18. 4.) but it is charged upon the body of the people, because the generality of them were conseiiting to their death, and pleased with it. 4. He gives the reason why he retired into this desert, and took up his residence in this cave. (1.) It was because he could not appear to any purpose: "/ 07ily am left, and have none to second or support me in any good design. They all said. The Lord he is God, but none of them would stand by me, or oflTei* to shelter me. That point then gained, was presently lost again, and Jezebel can do more to debauch them, than I can to reform them. What can one do against thousands?" Despair of success hinders many a good enterprise. None ai-e willing to venture alone; forgetting that those are not alone, who have God with them. (2.) It was because he could not appear with any safety; " I'hey seek my life to take it away; and I had better spend my life in a useless solitude, than lose my life in a fruitless endeavour to reform those that hate to be reformed."

IV. God's manifestation of himself to him. Did he come hither to meet with God? He shall find that God will not fail to give him the meeting. Moses was put into the cave, when God's glory passed before him; but Elijah was called out of it, to stand upon the mount before the Lord, v. 11. He saw no manner of similitude, any more than Israel did, when God talked to them in Horeb: but, 1. He heard a strong wind, and saw the terrible effects of it, for it rent the mountains, and tore the rocks. Thus was the trumpet sounded before the Judge of heaven and earth, by his angels, whom he makes spirits, or winds; (Ps. 104. 4.) sounded so loud, the earth not only rang, but rent aj'-, li,. "2. He felt the shock of an earthquake. 3. lie saw an eruption of fire, v. 12. These were to uslicr in the designed manifestation of the divine glory, angels lieing employed in them, whom he maketh a flame of fire, and who, as his ministers, march before him, to prepare in this desert a high way for our God. But, 4. At last, he perceived a still small voice, in Avhich the Lord was, that is, by which he spake to him, and not out of the wind, or the earthquake, or the fire. Those struck an awe upon him, awakened his attention, and inspired humility and reverence; but Cicd chose to make known liis mind to him in soft whispers, not in those dreadful sounds. Which when lie perceived, (1.) He wrapped his face in his maiitle, as one afraid to look u])on the glory of God, and apjare-hensive that it would dazzle his eyes, and overcome him. The angels cover their faces before God, ir. token of reverence, Isa. 6. 2. Elijah hid his face, ashamed that he should have been such a coward as to shrink from his duty, when he had such a God of power to stand by him in it. The wind, and earthquake, and fire, did not make him cover hi>

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face, but the still voice did. Gracious souls are more aiTected by ftie tender mercies of the Lord, than by his terrors. (2.) He stood at the entrance of the cave, ready to hear what God had to say to him. This method of God's manifesting himself here at mount Horeb, seems to refer to the discoveries God formerly made of himself at this place to Moses. [1. ] Then there was a tempest, and earthquake, and fire; (Heb. 12. 18.) but when God would show Moses his glory, he proclaimed his goodness; and so here, He was the word, was in the still small voice. [2. ] Then the law was thus given to Israel, with the appearances of terror first, and then with a voice of words; und Elijah, being now called to revive that law, especially the two first commandments of it, is here taught how to manage it; he must riot only awaken and terrify the people with amazing signs, like the earthquake and fire, but he must endeavoui-, with a still small voice, to convince and persuade them, and not forsake them, when he should do that. Faith comes by hearing the word of God: miracles do but make way for it. [3. ] Then God spake to his people with terror; but in the gospel of Christ, which was to be introduced by the spirit and power of Elias, he would speak with a still small voice, the dread of which should not make us afraid; see Heb. 12. 18, &c.

V. The orders God gives him to execute. He repeated the question he had put to him before, " W/iat doest thou here ? This is not a place for thee now." Elijah gives the same answer, {y. 14.) complains of Israel's apostasy from God, and the ruin of religion among thqm. To this, God gives him a reply. When he wished he might die, {v. 4.) God answered him not according to his folly, but was so far from letting him die, that he not only kept him alive then, but provided that he should never die, but be translated. But when he complained of his discouragement, (and whither should God's prophets go with their complaints of that kind, but to their Master ?) God gave him an answer. He sends him back with directions to ap-fioint Hazael king of Syria, (i^. 15.) Jehu king of srael, and Elisha his successor in the eminency of the prophetical office; (i'. 16.) which is intended as a prediction, that by these God would chastise the degenerate Israelites, plead his own cause among them, and avenge the quarrel of his covenant, v. 17. Elijah complained that the wickedness of Israel was unpunished; the judgment of famine was too gentle, and had not reclaimed them; it was removed, befoi'e they were reformed. " I have been jealous," says he, " for God's name, but he himself has not appeared jealous for it." . "Well," says God, •• be content, it is all in good time, judgments are prepared for those scorners, though they are not yet inflicted; the persons are pitched upon, and shall now be nominated, for they are now in being, who shall do the business." i. "When Hazael comes to be king of Syria, he shall make,bloody work among the people, (2 Kings 8. 12.) and so correct them for tlieir idolatry." 2. " When Jehu comes to be king of Israel, he shall make bloody work with the royal family, and shall utterly destroy the house of Ahnb, that set up and maintained idolatry." 3. " Elish.i, while thou art on earth, shall strengthen thy hands; and when thou art gone, shall carry on thy work, and be a remaining witness against the apostasy of Israel, and even he shall slay the children of Beth-el, that idolatrous city." Kote, The wicked are reserved to judgment. £vil pursJies sinners, and there is no escaping it; to attempt an escape, is but to run from one sword's point upon another. See Jer. 48. 44, He that Jlees from the fear, shall fall into the pit; and he that gets up out of the pit, shall be taken in the snare. Elisha, with the sword of the Spirit, shall

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terrify and wound the consciences of those who escape Hazael's sword of war, and Jehu's sword of justice; IVith the breath of his lips shall he slay the wicked, Isa. 11. 4. 2 Thess. 3. 8. Hos. 6. 5. It is a great comfort to good men, and good ministers, to think that God will never want instruments to do his work, in his time, but when they are gone, others shall be raised up to carry it on.

VI. The comfortable information God gives him of the number of Israelites who retained their in tegrity, though he thought he was left alone; {x\ 18.) I have left me seven thousand in Israel, (beside Judah,) which have not bowed the knee to BaaL Note, 1. In times of the greatest degeneracy and apostasy, God has always had, and will have, a remnant faithful to him, some that keep their integrity, and do not go down the stream. The apostle mentions this answer of God to Elijah, (Rom. 11. 4.) and applies it to his own day, when the Jews generally rejected the gospel; Yet, says he, at this time also there is a remnant, v, 5. 2. It is God's work to preserve that remnant, and distinguish them from the rest, for without his grace they cculd not have distinguished themselves: I have left me; it is therefore said to be a remnant, according to the election of grace. 3. It is but a little remnant, in comparison with the degenerate race; what is 7,000 to the thousands of Isi'ael.'' Yet when those of every age come together, they will be found many more, 12,000 sealed out of each tribe. Rev. 7. 4. 4. God's faithful ones are often his hidden ones, (Ps. 83. 3.) and the visible church scarcely visible; the wheat lost in the chaff, and tlie gold in the dross, till the sifting, refining, separating, day comes. 5. The Lord knows them that are his, though we do not; he sees them in secret. 6. There are more good people in the world, than some wise and holy men think there are. Their jealousy of themselves, and for Ciod, makes them think the corruption is universal; but God sees not as they do. When we come to heaven, as we Shall miss a great many whom we thought to have met there, so sha'.l we meet a great many whom we little thought to have met there. God s love often proves larger than man's charity, and more extensive.

19. So he departed thence, and found Elisha the son of Shaphat, who %ms ploughing z/'zM twelve yoke of oxen before him, and he with the twelfth: and Elijah passed by him, and cast his mantle upon him. 20. And he • left the oxen, and ran after Elijah, and said, Let me, 1 pray thee, kiss my father and my mother, and then T will follow thee. And he said unto him, Go back again : for what have I done to thee ? 21. And he returned back from him, and took a yoke of oxen, and slew them, and boiled their flesh with ■ the instruments of the oxen, and gave unto the people, and they did eat: then he arose, and went after Elijah, and ministered unto him.

Elisha was named last in the orders God gave to Elijah; but is first called, for by him the other two were to be called. He must come in Elijah's room; yet Elijah is forward to i-aise him, and is far fi-om being jealous of his successor, but rejoices to think that he shall leave the work t f God in such good hands.

Concerning the call of Elisha, observe,

1. That it was a surprising call: Elijah fcund him

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by divine direction, or, perhaps, he was before acquainted with him, and knew where to find him. He found him, not in the schools of the prophets, but in the field; not. reading, or praying, or sacrificing, but jiloughing, v. 19. Though a great mun, (as appears by his feast, v. 21.) master of the ground, and oxen, and servants, yet he did not think It any disparagement to him, to follow his business himself, and not only to inspect his servants, but himself to lay his hand to the plough. Idleness is no man's honour, nor is husbandry any man's disgrace. An honest calling in the world, does not at all put us out of the way of our heavenly calling; any more than it did Elisha, who was taken from following the plough, to feed Israel, and to sow the seed of the word; as the apostles from fishing, to catch men. Elisha inquired not after Elijah, but was anticipated with this call. We love God, and choose him, because he chose us, and loved us, first. 2. That it was a powerful call: Elijah did but ccmt his mantle u/ion him, {v. 19.) in token of friendship, that he would take him under his care and tuition, as he did under his mantle, and to be one with him in the same clothes, or, in token of his being clothed with the spirit of Elijah; now he put some of his honour upon him, as Moses on Joshua; (Numb. 27. 20.) but when Elijah went to heaven, he had the mantle entire, 2 Kings 2. 13. And immediately he left the oxen to go as they would, and ran after Elijah, and assured him that he would I' How him presently, v. 20. An invisible hand t'uchedhis heart, and unaccountably inclined him !)y a secret power, without any external persua-siVns, to quit his husbandry, and'give himself to the ministry. It is in a dav of power, that Christ's subjects are n:ade willing, (Ps. 110. 3.) nor would any come to Christ, unless they were thus drawn. Elisha came to a resolution presently, but begged a little time, not to ask leave, but only to take leave, of his parents. This was not an excuse for delay, like his (Luke 9. 61.) that desired he might did ' t)i?n farewell that were at hojiie; but only a reser-\ atioii of the respect and duty he owed to his father and mother. Elijah bade him go back, and do it, he would n t hinder him: nay, if he would, he might go back, and not return, for any thing he had done to him. He will'not force him, nor take,him against his will; let him sit down and count the cost, and make it his own act. The, efficacy of God's grace preserves the native liberty of man's will, so that they who are good, are good of choice, and not by constraint; not pressed men, but volunteers.

3. That it was a pleasant and acceptable call to him, which appears by the farewell teast he made for his family, v. 21. Yet he not only quitted all the comforts of his father's house, Init exposed himself t) the nialignity of Jezebel, and her party; it was a discouraging time for prophets to set out in. A man that had consulted with flesh and blood, would not be fond of Elijah's mantle, nor willing to wear his coat; yet Elisha, cheerfully, and with a great deal of satisfaction, leaves all, to accompany him. Thus Matthew made a great feast, when he left the receipt of custom to follow Christ".

4. That it was an effectual call: Elijah did not stay for him, lest he should seem to compel him, but left him to his own choice, and he soon arose, went after him, and not only associated with him, but ministered to him, as his servitor, floured water on his hands, 2 Kings 3. 11. It is of great advantage to young ministers, to spend some time under the direction of those that are aged and experienced, whose years teach wisdom; and not to think much, if occasion be, to minister to them. Those that would be fit to teach, must have time to learn: and those that hope, hereafter, to rise and rule, must be willing, at first, to stoop and serve.

CHAP. X^.

This chapter is the history of a war between Ben-hadad king ol' Syria, and Aliab king of Israel, in which Ahab was once, and again, victorious. We read nothing of Elijah or Elisha in all this story; Jezebel's rage, it is probable, was abated, ajid the persecution of the prophets began lo cool; which gleam of peace Elijah improves ; he appears not at court, but, being told how many thousand good people there were in Israel, more than he thought of, employs himself, as we may suppose, in founding religious houses, schools, or colleges, of prophets, in several parts of the country, to be nurseries of religion, that they may help to reform the nation, when the throne and court would not be reformed : while they were thus busied, God favoured the nation with the successes we here read of, which were the more remarkable, because obtained against Ben-hadad king of Syria, whose successor, Hazael, was ordained to be a scourge to Israel; they must shortly suffer by the Syrians, and yet now triumph over them, that, if possible, they might be led to repentance by the goodness of God. Here is, I. Ben-hadad's descent upon Israel, and his insolent demand, v. 1..12. II. The defeat Ahab gave him, encouraged and directed by a prophet, v. 13..21. Ill- The Syrians rallying again, and the second* defeat Ahab gave them, v. 2'2. . 30. IV. The,covenant of peace Ahab made with Ben-hadad, when he had him at his mercy, (v. 31.. 34.) for which he is reproved and threatened by a prophet, v. 35.. 43.

1. A ND Ben-hadad the king of Syria JjL gathered all his host together: anc' there were thirty and two kings with him, and horses and chariots: and he went up and besieged Samaria, and warred against it. 2. And he sent messengers to Ahab king of Israel into the city, and said unto liiin, Thus saith Ben-hadad, 3. Thy silver and thy gold is mine; thy wives also and tliy children, even the goodliest, are mine. •1. And the king of Israel answered and said, My lord, O king, according to thy saying, I am thine, and all that I have. 5. And the messengers came again, and said, I'hus speaketh Ben-hadad, saying. Although 1 have sent unto thee, saying. Thou shalt deliver me thy silver, and thy gold, and thy wives, and thy children; G. Yet I will send my servants unto thee to-morrow about this time, and they shall search thine house, and the houses of thy servants; and it shall be, that whatsoever is pleasant in thine eyes, they shall put it in their hand, and take it away. 7. Then the king of Israel galled all the elders of the land, and said, Mark, I pray you, and see how this man seeketh mischief: for he sent unto me for my wives, and for my children, and for my silver, and for my gold, and I denied him not. 8. And all the elders and all the people said unto him. Hearken not Jinto him, nor consent. 9. Wherefore he said unto the messengers of Ben-hadad, Tell my lord the king. All that thou didst send for to thy servant at the first I will do: but this thing I may not do. And the messengers departed, and brought him word again. 10. And Ben-hadad sent unto him,

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and said, The gods do so unto mt, and more also, if the dust of Samaria shall suffice for handfuls for all the people that follow me. 11. And the king of Israel answered and said. Tell him^ Let not him that girdeth on his harness boast himself, as he that putteth it off.

Here is,

I. Ben-hadad's threat to make a descent upon Ahab's kingdom, and the siege he laid to Samaria, his royal city, v. 1. What the ground of the quarrel was, we are not told; covetousness and ambition were the principle, which would never want some pretence or other. David, in his time, had quite subdued the Syrians, and made them tributaries to Israel, but Israel's apostasy from God makes them formidable again. Asa had tempted the Syrians to invade Israel once, {ch. 15. 18. . 20.) and now they did it of their own accord: it is dangerous bringing in a foreign' force into a country, posterity may pay dear for it. Ben-hadad had with him 32 kings, who were either tributaries to him, and bound in duty to attend him, or confederates with him, and bound in interest to assist him; how little did the title of king look, when all these poor petty governors pretended to it !

II. The treaty between these two kings; surely Israel's Defence was departed from them, or else the Syrians could not have marched so readily, and with so little opposition, to Samaria, the head and heart of the countiy, a city lately built, and therefore, we may suppose, not well fortified, but like to fall quickly into the hands of the invaders; both sides are aware of this, and therefore,

1. Ben-hadad's proud spirit sends Ahab a very insolent demand, v. 2, 3. A parley is sounded, and a trumpeter (we may suppose) is sent into the city, to let Ahab know that upon these terms he will raise the siege—that Ahab become his vassal, nay, his villain,* and not only pay him a tribute out of wh;it he has, but make over his title to Ben-hadad, and hold all at his will, even his wives and children, the goodliest of them: the manner of expression is designed to gall them; "All shall be mine, without exception."

2. Ahah's poor spirit sends Ben-hadad a very disgraceful submission; it is general indeed, he cannot mention p.iniculars in his surrender, with S'^" much pleasure as Ben-hadad did in his demand, but it is effectual, Iain thine, and all that I/uu'f, V. 4. Sec the effect of sin: (1.) If he had not, bv sin, provoked (jod to depart from him, Ben-hadad could not have made such a demand; sin brings men into such striits, by putting them out of divine protection; if God do not rule us, our enemies shall; a rebel to God, is a slave to all besides. Ahab had prepared his silver and gold for Baal, (Hos. 2. 8.) justly therefore it is taken from him; such an alienation amounts to a forfeiture. (2.) If he had not, by sin, wronged his own conscience, and set that against him, he could not have made such a mean surrender; guilt dispirits men, and makes them cowards; he knew Baal could not help, and had no reason to think that God would, and therefore is content to buy his life upon any terms; skin for skin, and all that is dear to him, he will give for it; he will rather live a beggar, than not die a ])rince.

3 Ben-hadad's proud spirit rises, upon his submission, and becomes yet more insolent and imperious, V. 5, 6. Ahab had laid his all at his feet, at his mercy, expecting that one king would use ;tnother generously, that this acknowledgment of

* That is, a person appropriated and enslaved.— Ed.

Ben-hadad's sovereignty would have contented him, the honour was sufficient for the present, and he might, hereafter, make use of it if he saw cause; Satis est firostrasse leoni — it suffices the lion to have laid his antagonist firostrate; but this will not serve: (1.) Ben-hadad is as covetous as he is proud, and cannot go away, unless he have the possession as well as the dominion; he thinks it not enough to call it his, unless he have it in his hands; he will not so much as lend Ahab the use of his own goods abo\e a day longer. (2.) He is as spiteful as he is haughty; had he come himself to select what he had a mind for, it Tiad been some respect to a crowned head, but he will send his servants to insult the prince, and hector over him, to rifle the palace, and strip it of all its ornaments; nay, to give Ahab the more vexation, they shall be ordered, not on!y to take what they please, but, if they can leani which are the persons or things that Ahab is, in a particular manner, fond of, to take those; IVhatso-ver is fileasant in thine eyes, they shall take that aivay. We are often crossed in that which we most doat upon; and that proves least safe, which is most dear. (3.) He is as unreasonable as he is unjust, and will construe the surrender Ahab made for himself, as made for all his subjects too, and will have them ^Iso to lie at his mercy. "They shall search, not only thy house, but the houses of thy servants too, and plunder them at discretion." Blessed be God for peace and prosperity, and that what we have, we can call our own.

4. Ahab's poor spirit begins to rise too, upon his growing insolence; and if it becomes not bold, yet it becomes desperate, an^ he will rather hazard his life than give up all thus. (1.) Now he takes advice of his privy-council, who encourage him to stand it out. He speaks but poorly, {y. 7.) appeals to them whether Ben-hadad were not an unreasonable enemy, and did not seek mischief. What other could he expect from one who, without any provocation given him, had invaded his country, and besieged his capital city.'' He owns to them how he had truckled to him before, and would have them advise him what he should do in this strait; they speak bravely, {y. 8.) Hearken not to him, nor constant; promising, no doubt, to stand by him in the refusal. (2.) Yet he expresses himself very modestly in his denial; {v. 9.) he owns Ben-hadad's dominion over him; " Tell my lord the king, I have no design to affront him, nor to recede from the surrender I have already made; what I offered at first, I will stand to, but this thing I may not do; I must not give what is none of my own." It was a mortification to Ben-hadad, that even such an abject spirit as Ahab's was, dares deny him; yet it should seem by his manner of expressing himself, that he durst not have done it, if his people had not animated him.

5. Ben-hadad proudly swears the ruin of Samaria: the threatening waves of his wrath, meeting with this check, rage and foam, and make a noise;* in his fury, he imprecates the impotent revenge of his gods. If the dust of Samaria serve for handfuls for his army, (t7. 10.) so numerous, so resolute, an army will he bring into the field against Samaria; and so confident is he of their success, it will be done as easily as the taking up of a handful of dust; all shall be carried away, even the ground on which the city stands. Thus confident is his pride, thus cruel is his rnalice; this prepares him to be ruined, though such a prince and such a people are unworthy of the satisfaction of seeing him ruined.

6. Ahab sends him a decent rebuke to his assurance; dares not defy his menaces, ogly reminds him of the uncertain turns of war; (v. 11.) "Let not him that begins a war, and his girding on his sword.

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li s armour, his harness, boast of victory, or think himself sure of it, as if he had fiut it off, and were come home a conqueror." This, was one of the wisest words that ever Ahab spake, and is a eood .item or memento to us all: it is folly to boast betore, of any day, since we know not what it may bring forth; (Prov. 27. 1.) but especially to boast of a day of battle, which may prove as much against us, as we promise ourselves it will be for us. It is impolitic to despise an enemy, and to be too sure of victory is the way to be beaten. Apply it to our spiritual conflicts; Peter fell by his confidence: while we are here, we are but girding on the harness, and therefore must ne\ er boast as though we hud put it off. Ha}i{xy is the man that j'eareth always, and is never oft" his watch.

12. And it came to pass, when Ben-hadad heard this message, as he urns drinking, he and the kings in the pavilions, that he said jinto his servants, Set T/otirse/ves in array: and they set themsdves in array against the city. 13. And, behold, there came a prophet unto Ahab king of Israel, saying, Thus saith the Lord, Hast thou seen all this great multitude 1 beliold, I will deliver it Hito thine hand this day; and thou shalt knowthat I «m the Lord. 14. And Ahab said, By whom ? And he said. Thus saith the Lord, £«e7i by the young men of the princes of the provinces. Then he said. Who shall order the battle 1 And he answered. Thou. 15. Then he numbered the young men of the princes of the provinces, and they were two hundred and thirty-two: and after them he numbered all the people, even all the children of Israel, being seven thousand. 16. And they went out at noon : but Ben-hadad was drinking himself drunk in the pavilions, he and the kings, the thirty and two kings that helped him. 17. And the young men of the princes of the provinces went out first; and Ben-hadad sent out, and they told him, saying. There are men come out of Samaria. 18. And he said, Whether they be come out for peace, take them alive; or whether they be come out for war, take them alive. 19. So these young men of the princes of the provinces came out of the city, and the aimy .which followed them. 20. And they slew every one his man : and the Syrians fled ; and Israel pursued them: and Ben-hadad the king of Syria escaped on a horse with the horsemen. 21. And the king of Israel went out, and smote the horses and chariots, and slew the Syrians with a great slaughter.

The treaty between the besiegers and the besieged being broken off abni])tly, we have here an account of the battle that ensued immediately.

I. The Syrians, the besiegers, had their directions from a drunken king, who ga\e orders o\er his cups, ashe-^as f/n;?^-/^^-, {v. \2.) drinkiJighim-r.cIf drunk {v. 16.) with the kings in the jiavilions, and this, at noon. Drunkenness is a sin, which

armies and their officers have, of old, been addicted to. Say not thou then the former days were, in this respect, better than these, though these are bad enough; had he not been very secure, he would not have sat to drink; and had he not been intoxicated, he would not have been so very secure: security and sensuality went together in the old world, and Sodom, Luke 17. 26, &c. Ben-hadad's di-unken-I ness was the forerunner of his fall, as Belshazzar's was, Dan. 5. How could he prosper, that preferred his pleasure before his business, and kept his kings to drink with him, when they should have been at their respective posts to fight for him.'' In his drink, 1. He orders tlie town to be invested, the engines fixed, and every thing got ready for the making of a general attack, [y. 12.) but stirs not from his drunken club to see it done; Woe unto thee, O land, ivhen thy king is such a child. 2. When the besieged made a sally, (and, by that time, he was far gone,) he gave orders to take them alive, (x>. 18.) not to kill them, which might have been done more easily and safely, but to seize them, which gave them an opportunity of killing the aggressors; so imprudent was he in the orders he ga\ e, as well as unjust, in ordering them to be taken prisoners, though they came for peace, and to renew the treaty; thus, as is usual, he drinks, and forgets the law, both the policies and the justice of war.

IK The Israelites, the besieged, had .their direc tions from an inspired prophet, one of the prophets of the Lord, whom Ahab had hated and persecuted: ^nd behold, a /iro/ihct, even one, drew 7iear to the king of Israel; so it may be read, v. 13. Beheld, and wonder, that God should send a prophet with a kind and gracious message to so Avicked a prince as Ahab was; but he did it, 1. For his people Israel's sake, who, though wickedly degenerated, were the seed of Abraham his friend, and Jacob his chosen, the children of the coAcnant, and net yet cast off. 2. That he might magnify his mercy, in doing good to one so evil and unthankful; might either bring him to repentance, or leave him tlie more inexcusable. 3. That he might mortify the pride of Ben-hadad, and check his insolence: Ahab's idolatry shall be punished hereafter, but Ben-hadad's haughtiness shall be chastised now; for God resists the proud, and is pleased to say that he fears the wrath of the enemy, Deut. 32. 26, 27. There was but one prophet, perhaps, to be had in Samaria, and he drew near with this message, intimating that he had been forced to keep at a distance; Ahab, in his prosperity, would not have borne the sight of him, but now he bids him welcome, when none of the prophets of the groves could give him any assistance; he inquired not for a prophet of the Lord, but God sent one to him, unasked, for he waits to be gracious.

New, (1.) This prophet animates him with an assurance of victory, which was more than all tlie elders of Israel could give him, (t'. 8.) though they promised to stiJid l)y him. This prophet, who is not named, (for he s/iake in God's ?iame,) tnUshlm, from God, that this \ cry day the siege should l)e raised, and the army of the Syrians routed, v. ' 3. When the prophet said, 77ius saith the Lord, we may suppose Aliab began to trenil^le, expecting a message of wrath: but he is revived, when it pioves a gracious one. He is reminded of the use he must make of this lilessed turn of affairs; " Thou shalt know that I am Jehovah, the sovereign Lord of all:" God's foretelling a thnig that was so very un-Hkely, proved that it'was his own doing. (2.) He instructs him what to do for the gaining of tliis victory. [1.] He must not stay till the enemy had attacked him, but must sally out upon them, and surprise them in their trenches. [2.] The person? employed must be the youvg men of tl:e firinces of

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the firovinces, the pages, the footmen, who were few in number, but 232, utterly unacquainted with war, and the unlikeliest men that could be thought' of, for such a bold attempt; yet these must do it, those weak and foolish things must be the instruments of confounding the wise and strong, that while Ben-hadad's bnastmg is punished, Ahab's might be prevented and precluded, and tlie exctl-lency of^ the power of God. [3.] Ahab must him-felf so far testify his confidence in the word of God, as to command in person, though, in the eye of reason, he exposed himself to the utmost danger by it; but it is fit that those wuo have the benefit of God's promises, should venture upon them. Yet, [4.] He is allowed to make use of what forces he had at hand, to follow the blow, when tliese young men had broken the ice. All he had in Samaria, or within call, were but 7000 men, v. 15. It is observable that it is the same number with their's that had not bowed the knee to Baal, {ch. 19. 18.) though, it is likely, not the same men.

III. The issue was accordingly; the proud Syrians were beaten, and the poor despised Israelites were more than conquerors; the young men gave an alarm to the Syrians, just at noon, at high dinner time, supported by what little force they had, v. 16. Ben-hadad despised them, at first, (x'. 18.) but when they had, with unparalleled bravery and dexterity, s/ain every one his man, and so put the army into disorder, that proud man durst not face them, but mounted immediately, drunk as he was, and made the best of his way, v. 20. See how God sli/is off the s/iirit of firinces, and makes himself terrible to the kings of the earth. Now where are the silver and gold he demanded of Ahab? Where the handfuls of Samaria's dust? Those that are most secure, are commonly least courageous. Ahab failed not to improve this advantage, but slew the Syrians with a great slaughter, v. 21. Note, God oftentinics makes one wicked man a scourge to another.

22. And the prophet came to the king of Israel, and said unto him, Go, strengthen thyself, and mark and see what thou doest: for at the return of the year the king of Syria will come up against thee. 23. And the servants of the king of Syria said unto him. Their gqds are gods of the hills, therefore they were stronger than we: but let us fight against them in the plain, and surely we shall be stronger than they. 24. And do this thing: Take the kings away, eveiy man out of his place, and put captains hi their rooms: 25. And number thee an army like the army that thou hast lost, horse for horse, and chariot for chariot: and we will fight against them in the plain, and surely we shall be stronger than they. And he hearkened unto their voice, and did so. 26. And it came to pass, at the return of the year, that Ben-hadad numbered the Syrians, and went up to Aphek, to fight against Israel. 27. And the children of Israel were numbered, and were all present, and went against them; and the children of Israel pitched before them like two little flocks of kids; but the Syrians filled the country. 28. And there came a man

of God, and spake unto the king of Israel, and said, Thus saith the Lord, Because the Syrians have said, The Lord is God of the hills, but he is not God of the valleys, therefore will 1 deliver all this great multitude into thine hand, and ye shall know that I am the Lord. 29. And they pitched one over against the other seven days; and so it was, that in the seventh day the battle was joined: and the children of Israel slew of the Syrians a hundred thousand footmen in one day. 30. But the rest fled to A phek, into the city; and there a wall fell upon twenty and seven thousand of the men that were left. And Ben-hadad fled, and came into the city, into an inner chamber.

We have here an account of another successful campaign, which Ahab, by divine aid, made against the Syrians, in which he gave them a greater defeat than in the former. Strange! Ahab idolatrous, and yet victorious; a persecutor, and yet a conqueror ! God has wise and holy ends, in suffering wicked men to prosper, and in it glorifies his own name.

I. Ahab is admonished by a prophet to prepare for another war, v. 22. It should seem, he was now secure, and looked but a little way before him; those that are careless of their souls, are often as careless of their outward affairs; but the prophet (to whom God made known the following counsels

•of the Syrians) told him, they would renew their attempt, at the return of the year, hoping to retrieve the honour they had lost, and be avenged for the blow they had received. He therefore bade him strengthen himself, put himself into a posture of defence, and be ready to give them a warm reception. Ciod had decreed the end, but Ahab must use the means, else he tempts God: " Help thyself, strengthen thyself, and God will help and strengthen thee." The enemies of God's Israel are restless in their malice, and though they may take some breathing time for themseh es, yet are still breathing out threatenings and slaughter against the church. It concerns us always to expect assaults from our spiritual enemies, and therefore to mark and see what we do.

II. Ben-hadad is advised by those about him concerning the operations of the next campaign.

1. They advised him to change his ground, v. 23. They take it for granted that it was not Israel, but Israel's gods, that beat them; (|so great a regard was then universally had to invisible powers;) but they speak very ignorantly of Jehovah—that he was many, whereas he is One, and his name One—that he was their God only, a local deity, peculiar .to that nation, whereas he is the Creator and Ruler of all the world—and that he was a God of the hills only, because David, their great prophet, had said, I will lift up mine eyes to the hills from whence cometh my help, (Ps. 121. 1.) and that his foundation was in the holy mountain; (Ps. 87. 1.—78. 54.) and much was said of his holy hill, (Ps. 15. 1.—24. 3.) supposing him altogether such a one as their imaginary deities: they fancied he was confined to his hills, and could not, or would not, come down from them, and therefore an armv in the valley would be below his cognizance, and from under his protection: thus vain were the Gentiles in their imaginafions concerning God, so wretchedly were their fcolish hearts darkened, and, firofesfiing themselves to be wise, they bf came fools. 2. They advise him to change his officers; (t'. 24, 25.) not to employ the kings, who. J were commanders by birth, but captains rather.

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who were commanders by merit, who, being inured CO war, would not affect to make a show like the kings, but would go through with business; let every man be employed in that which he is brought up 111, and used to, and preferred to th ,t which he is fit for. Syria, it seems, was rich and populous, when it could furnish recruits sufficient, after so great a defeat, hoTue fjr horse, chariot for chariot.

ill. Both armies take the field: Ben-hadad, with his Syrians, encamps near Aphek, in the tribe of .\sher, a city, it is likely, in liis own possession, one of those which his father had won, {v. 34.) and the country about, flat and level, and fit for his purpose, 7'. 26. Aliab, w.th his forces, posted himself at some d stance over against them, i'. 27. The disproportion of numbers was very rem ;rkable; (r. 27.) the children of Israel, who were cantoned in two battalions, looked like tivo little flocks of kids, their numbers smd', their equip;ige mean, and the figure they made contempt;l)le; hut the Syrians filled the cou7itry with their numbers, their noise, their chariots, their carriages, and th'.ir baggage.

IV. Aliab is encouraged to fight the Syrians, notwithstanding their advantages and confidence. A man of God is sent to him, to tell him that his numerous army should all be delix'ered into his hand, {v. 28.) but not for his sake; be it known to him, he was utterly unworthy, fci* whom God should do this: God would not do it, because Ahab had praised God, or prayed to him, (we do not read that he did either,) but because the Syrians had blasphemed God, and had said, He is the God of the hills and not of the valleys; therefore Ciod will do it in his own vindication, and to preserve thehonour of hisown name: if the Syrians had said, "Ahab and his people have forsaken their God, and so put themselves out of his protection, and therefore we may \'enture to attack them," God would probalily have delivered Israel into their hands: but when they go upon a presumption so very injurious to the divine omnipotence, and the lionour of him who is Lord of all hosts, not only in hills f.nd valleys, but in heaven and earth, which they are willingly ignorant of, they shall be undeceived, at the expense of that \ast army which is so much their pride and crinfidence.

V. After the armies had faced one another seven days, (the Syri;ms, it is likely, boasting, and the Israelites trembling,) they engaged, and the Syrians were totally routed; 100,000 men slain by the sword of Israel, in the field of bittle, (v. 29.) and 27,000 men, that thought themselves safe under the Tjalls of^/ihek, a fortified city, (from the walls of which, the shooters might aimoy the enemy if they pursued them, 2Sam. 11. 24.) found their bane where they hoped for protection, the wall fell upon them, prob iblv, overthrown by an earthquake, and, the cities of Canaan being walled up to heaven, it reached a great way, and they were all either killed, or hurt, or overwhelmed with dismay. Ben-hadad, -who thought his city Aphek should have held out ag linst the conquerors, finding it thus un-

' walled, and the remnant of his forces dispirited and dispersed, had nothing but secrecy to relv upon for safety, and therefore hid himself in a chamber nvithin a chamber, lest the pursuers should seize him. See how the greatest confidence often ends in the great-test cowardice; "Now, is the God of Israel the God of the valleys, or no?" He shall know, now tliat he is forced into an inner chamber to hide himself. See ch. 22. 25.

31. And his servants said unto hirn, Behold now, we have heard thai the kings of the liouse of Israel are merciful kings: let us, I pray thee, put sackcloth on our loins, 11 nd ropes upon our heads, and go out to the

king of Israel; peradventure he will save thy life. 32. So they girded sackcloth on their loins, and jmt ropes on their heads, and came to the king of Israel, and said. Thy servant Ben-hadad saith, I pray thee, let me live. And he said, Is he yet alive? he is my brother. 33. Now the men did diligently (observe whether any thing would come ii-om him, and did hastily catch it: and they said, Thy brother Ben-hadad. Then he said, Go ye, bring him. Then Ben-hadad came forth to him; and he caused him to come up into tlie chariot. 34. And Ben-hadad said unto him. The cities which my father took jioni thy lather I will restore; and thou shalt make streets for thee in Damascus, as my father made in Samaria. 7^hen said Ahub, 1 will send thee away with this covenant. So he made a covenant with him, and sent him away. 35. And a certain man of the son? of the prophets said unto his neighbour in the word of the Lord, Smite me, I pray thee. And the man refused to smite Inm. 36. Then said he unto him, Because thou hast not obeyed the voice of the Lord, behold, as soon as thou art departed from me, a lion shall slay thee. And as soon as he was departed from him, a lion found him, and slew him. 37. Then he found another man, and said. Smite me, I pray thee. And the man smote him, so that in smiting he wounded him. 38. So the prophet departed, and waited for the king by the way, and disguised himself with ashes upon his face. 39. And as the king passed by, he ciied unto the king: and he said. Thy servant went out into the midst of the battle; and, behold, a man turned aside, and brought a man unto me, and said. Keep this man: if by any means he be missing, then shall thy life be for his life, or else thou shalt pay a talent of silver. 40. And as thy servant was busy here and there, he was gone. And the king of Israel said unto him. So shall thy judgment be ; thyself hast decided it. 41. And he hasted, and took the ashes away from his face; and the king of Israel discerned him that he was of the prophets. 42. And he said unto him. Thus saith the Lord, Because thou hast let go out of thj/ hand a man whom I appointed to utter destruction, therefore thy life shall go for his life, and thy people for his people. 43. And the king of Israel went to his house heavy and displeased, and came to Samaria.

Here is an account of what followed the victory which Israel obtained over the Syrians.

I. Ben-hadad's tame and mean submiKsim; even in his inner chamber he fears, and w( uld, if he could, flee further, though nine pursues; his servants, seeing him and themselves reduced to the

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last extremity, advise that they surrender at discretion, and make themselves prisoners and petitioners to Ahab for their lives, v. 31. The servants will put their lives in their hands, and venture first, and their master shall act according as they speed. Their inducement to take this course, is, the great reputation the kings of Israel had for clemency abo\ e any of their neighbours; " We have heard that they are merciful kings, not oppressive to their subjects that are under their power," (as governments then went, that of Israel was one of the most easy and gentle,) "and therefore not cruel to their enemies, when they lie at their mercy." Perhaps they had this notion of the kings of Israel, because they had heard that the God of Israel proclaimed his name eracious and merciful, and they concluded their kings would make their God their pattern; it was an honour to the kings of Israel to be thus represented, as indeed every Israelite is then dressed as becomes him, when he /luts on bowels of meixks. " They are merciful kings, therefore we may hope to find mercy, upon our submission;" this encouragement poor sinners have to repent and humble themselves before God; " Have we not heard that the God of Israel is a merciful God? Have we not found him so.'' Let us therefore rend our hearts and return to him." Joel 2. 13. That is evangelical repentance, which flows from an apprehension of the mercy of Godin Christ; there is forgivcnessiuithhim. Two things they undertake to represent to Almb;

1. Their master a penitent; for they girded sackcloth on their loins, as mourners, and put rofies on their heads, as condemned criminals going to execution, pretending to be sorry that they hud invaded his country, and disturljed his repose, and to own that they deserved to be hanged for it; here they are ready to do penance for it, and throw themselves at the fqet of him whom they had injured; many take upon them to repent of their wrong-doing, Tvhen it does not succeed, who, if they had prospered in it, would have justified it, and gloried in it.

2. Their master a beggar, a beggar fur his life; Thy servant Ben-had ad saith, " I firay thee, let me live, v. 32. Though I live a perpetual exile from my own country, and captive in this, yet, upon any terms, let me live!" What a great change is here, (1.) In his condition; how is he fallen from the height of power and prosperity, to the depths of disgrace and distress, and all the miseries of poverty and slavery! See the uncertainty of human afF drs; such turns are they subject to, that the spoke which was uppermost, nray soon come to be undermost. (2.) In his temper; in the beginning of the chapter, hectoring, swearing, and threatening, and none more high in his demands; but here, humbling and bemoaning himself, and none more low in his requests: how poorly does he beg his life at the hand of him whom he had there been trampling upon! The most haughty in prosperity are conmionly most abject in adversity; an evil spirit will thus affect a man in these conditions; see how God glorifies himself, when he loo/csu/iqn firoudmen, andahases them, and hides them in the dust together. Job, 40. 11.-la.

II. Ahab's foolish acceptance of his submission, and the league he suddenly made with him, upon it; he was proud to be thus courted by him whom he had feared, inquires for him with great tenderness, Ts he yet alive? He is my brother, brother king, though not brother Israelite; and Ahab valued himself more on his royalty, than on his religion, and others accordingly. "Is he thy brother, Ahab? Did he use thee like a brother, when lie sent thee that barbarous message? v. 5, 6. Would he have called thee brother, if he had been the conqueror? Would he now have called himself thy servant, if he had nnt been reduced to the utmost strait? Canst •thou suffer thyself to be thus imposed upon by a

forced and counterfeit submission?" This word brother they catch at, {v. 33.) and were encouraged by that to go and fetch him to the king; he that calls him brother, will let him live; let poor penitents hear Gud, in his word, calling them children, (Jer. 31. 20.) catch at it, echo to it, and call him Father. Ben-hadad, upon his submission, shall not only be honourably conveyed, (he look him up. into the cha riot,) but treated v.'ith as an ally; {v. 34.) h.e made a covenant with him, not consulting either God's prophets, or the elders of the land, or himself, concerning what was fit to be insisted on, but, as if Ben-hadad had been conqueror, he shall make his own terms: he might now have demanded some of Ben-hadad's cities, when all of them lay at the mercy of his victorious army, but is content with tlie restitution of his own; he might now have demanded the stores, and ti-easures, and magazines, of Damascus, to augment the wealth and strength of his own kingdom, but is content with a poor liberty, at his own expense, to build streets there, a point of honour, and no advantage, or no more than what the kings of Syria had had in Samaria, though they never had had so much power as he had now, to support the denrand of it. With this covenant he sent him away, without so much as reproving him for his blasphemous reflections upon the God of Israel, whose honour Ahab had no concern for. Note, There are those on whom success is ill bestowed; they know not how to serve either God or their generation, or even their own true interests, with their prosperity: Let favour be showed to the wicked, yet will he not learn righteousness.

III. The reproof given to Ahal) for his clemency to Ben-hadad, and his covenant with him; it was given him by a prophet, in the name of the Lord; the Jews say it was Micaiah, and not unlik'ely, for Ahab complains r.f him, {ch. 22. 8.) tluit he used to prophesy evil coiicernirig him: this prophet designed to reprove Ahab by a parable, thit he might oblige him to condemn himself, as Nathan and the woman of Tekoa did David; to m.ake his parable the more plausible, he finds it necessary to put himself into the posture of a wounded soldier.

1. With some difficulty, he gets himself wcunded, for he would not do it with his own hands; he commanded f ne of his brother prophets, his neighbour, or comf anion, (for so the word signifies,) to smite him, and this, in God's name, {v. 35.) but finds him not so willing to give the blow as he is to receive it; he refused to smite him, others were forward enough to smite prophets, they need not smite one another; we cannot but think it was from a good principle he decl'ned it; " If it must be done, let another do it, not I; I cannot find in my heart to strike my friend." Good men can much more easily receive a wrongful blow than give one; yet because he disobeyed an express command of God, (which was so much the worse if he were himself a prophet,)like that other disobedient prophet, ch. 13. 24. he was presently slain by a lion, v. 36. This was intended, not only to show, in general, how provoking disobedience is, (Col. 3. 6.) but to intimate to Ahab, who, no doubt, was told tlie stt ry, that if a good prophet were thus punished foi- sp:iring his friend and God's, when God said, Srnite, of much sorer punishment should a wicked king be thought worthy, who spared his enemy and God's, when God said, Smite. Shall mortal niaii pretend to be more just than God, more fuire or more compassionate than his ATaker? We must l)e merciful as he is merciful, and not otherwise. The next he met with, made no difficulty of smiting him, f Volenti nonfit injuria — He that asks for an injury is not wronged by it,) and did it so that he wounded him; (f. 37.) he fetched blood with the blow; it is likely, in his face.

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2. Wounded as lie was, and disguised with ashes, thiit he might n;it be known to be a prophet, he made his a])phcation to the king in a story, whereby he chiirged himself with such a crime as the king was no\v guilty of ill sparing Ben-hadad, and waits for the king's judgment upon it; the case, in short, is this:—A prisoner taken in the battle was committed to his custody, by a man, (we may i^uppose one thut had authority over him as his superior officer,) with this charge, i/"/jc be missing-, thy life shall be for his life, v. 39. The prisoner has made his escape through his carelessness. Can the chancery in the king's breast relieve him against his captain, who demands his life in lieu of the prisoner's? "By no means," says the king, "thou shouldest eitlier not have undertaken the trust, or been more careful and faithful to it, thei-e is no remedy, (Curat lex — Let the law take its course,) thou hast forfeited thy bond, and. execution must go out upon it; so shall thy doorri be, thyself hast decided it." Now the prophet has what he would have, puts off his disguise, and is known by Ahab himseu to be a prophet, (t;. 41.) and plainly tells him, " 7'hou art (he man. Is it my doom? No, it is thine; thyself hast decided it; out of thine own mouth art thou judged; God, thy Superior and Commander in chief, delivered into thy hands one plainly marked for destruction, both by his own pride, and God's providence, and thou hast not carelessly lost him, but wittingly and willingly dismissed him, and so hast been false to thy trust, and lost the end of thy victory; expect therefore no other than that thy life shall go for his life, which thou hast spared," (and so it did, ch. 22. 35.) "and thy/leo/ile for his/leofile, whom likewise thou hast spared;" and so they did afterward, 2 KingsJO. 32, 33. When their other sins brought them low, this came into tlie account. There is a time, when keeping back the sword from blood, is doing the nuork of the Lord deceitfully, Jer. 48. 10. Foolish pity spoils the city.

3. We arc told how Aliab took this reproof; he went to his house heavy and displeased; (v. 43.) not truly penitent, or seeking to undo what he had done amiss, but enraged at the prophet, exasperated against God, (as if he h id been too severe in the sentence passed upon him,) and yet vexed at himself, every way out of humour, notwithstanding his victory; he who, by his provide;ice, had mortified the pride of one king, by his word, cast a damp upon the triumphs of another: Be wise therefore, 0 ye kings, and be instructed to sei-ve the Lord with fear, and rejoice with trembling, Ps. 2. 10, 11.

CHAP. XXI.

Ahab is still the unhappy subject of the sacred history; from Ihe erreataffairs of his camp and kingdom this chapter leadi us into his frarden, and gives us an account of some ill tilings, (and ill indeed thev proved to him,) relating to his domestic affairs. I. Ahab is sick for Naboth's vineyard, V. 1..4. H. Nabolh dies by Jezebel's plot, that the vineyard may escheat to Ahab, v. 5 .. 14. III. Aliab goes to take possession, v. IS, 16. JV. Elijah meets him, aiixl denounces the judgments of God against him for his injustice, v. 17 . . 24. V. Upon his humiliation a reprieve is granted, v. 25 . 29.

1. k ND it came to pass after these things, l\. that Naboth the Jezreelite had a vineyard, which was in Jezveel, hard by the palace of Ahab king of Samaria. 2. And Aiiab spake unto Naboth, saying. Give me tliy vineyard, that I may have it for a garden of herbs, because it is near unto my house; and I will give thee for it a better vineyard than it: or., if it seem good to thee, I will give thee the worth of it in money. 3.1

And Naboth said to Ahab, The Lord for bid it me, that I should give the inheritance of my fathers unto thee. 4. And Ahab came into his house heavy and displeased, because of the word which Naboth the Jezreelite had spoken to him; for he had said, I will not give thee the inheritance of my j fathers. And he laid him down upon his i bed, and turned away his face, and would j eat no bread.

Here is,

I. Ahab's coveting his neighbour's vineyard, which, unhappily, lay near his palace, and was convenient for a kitchen-garden: perhaps, Naboth had been pleased that he had a vineyard which lay so advantageously for a prospect of the royal gardens, or the vending of its productions to the royal family —but the situation of it proved fatal to him; if he had had no vineyard, or it had lain obscure in some remote place, he had preserved his life; but many a man's possessions have been his snare, and his neighbourhood to greatness, of pernicious consequence. Ahab sets his eye and heart on this vineyard; {v. 2.) it will be a pretty addition to his demesne, a convenient outlet to his palace, and nothing will serve him but it must be his own. He is welcome to the fruits of it, welcome to walk in it; Naboth perhaps would have made him a lease of it, for his life, to please him, but nothing will please him, unless he have an absolute property in it, he and his heirs for ever: yet he is not such a tyrant as to take it by force, but fairly proposes, either to give him the full value of it in money, or a better vineyard in ex-ch mge; he had tamely quitted the great advantages God had given him, of enlarging his dominion, for the honour of his kingdom, by his victory over the Syrians, and now is eager to enlarge his garden, only foi- the convenience of his house, as if to be penny-wise, would atone for being pound-foolish. To desire a convenience to his estate, was not evil; (there would be no buying, if there was no desire of what is bought; the virtuous woman considers a field and buys it;) but to desire any thing inordinately, though we would compass it by lawful means, is a fruit of selfishness, as if we must engross all the conveniences, and none must live, or live comfortably by us; contrary to the law of contentment, and the letter of the tenth commandment, thou shall not covet thy neighbour's house.

II. The repulse he met with in this desire; Naboth would by no means part with it, (v. 3.) The Lord forbid it me; and the Lord did forbid it, else he would not have been so rude and unci\il to his prince, as not to gratify him in so small a matter. Canaan was, in a peculiar manner, God's land; the Israelites were his tenants; and this was one of the conditions of their leases, that they should not alienate, (no not to one another,) any part of that which fell to their lot, unless in case of extreme necessity, and then only till the year of Jubilee, Lev. 25. 28. Now Naboth foresaw that if his vineyard were sold to the crown, it would never return to his heirs, no not in the jubilee; he would gladly oblige the king, but he must obey God rather than men, and therefore in this matter he desires to be excused. Ahab knew the law, or should have known it, and therefore did ill to ask that which his subject could not grant without sin. Some conceive that Naboth looked upon his earthly inheritance as an earnest of his lot in the heavenly Canaan, and therefore would not part with the former, lest it should amount to a forfeitui-e of the latter: he seems to ha\'e been a conscientious man, who would rather hazard the king's displeasure than offend God; and, probably,

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was one of the TOOO that had not bowed the knee to Baal, for which, it may be, Ahab owed him a grudge. I] I. Ahab's great discontent and uneasiness, hereupon; he was, as before, {ch. 20. 43.) heavy and dis/ileased; [v. 4.) grew melancholy upon it, threw himself upon his bed, would not eat, nor admit company to come to him; he coiUd by no means digest the affront; his proud spirit aggravated the indignity Nabotli did him in denying him, as a thing not to be suffered; he cursed the squeamishness of his conscience, which he pretended to consult the peace of, and secretly meditated revenge; nor could he bear the disappointment, it cut him to the heart to be crossed in his desires, and he was perfectly sick for vexation. Note, 1. Discontent is a sin that is its own punishment, and makes men torment themselves; it makes the spirit sad, the body sick, and all the enjoyments sour; it is the heaviness of the heart,, and the rottenness of the bones. 2. It is a sin that is its own parent; it arises not from the condition, but from the mind; as we find Paul contented in a prison, so Ahab discontented in a palace; he had all the delights of Canaan, that pleasant land, at command, the wealth of a kingdom, the pleasures of a court, and the honours and powers of a throne; and yet all this avails hi?n nothing without Naboth's vineyard. Inordinate desires expose men to continual vexations, and they that are disposed to fret, be they ever so happy, will always find something or other to fret at.

5. But Jezebel his wife came to him, and said unto him, Why is thy spirit so sad, that thou eatest no bread ? 6. And he said unto her, Because I spake unto Naboth the Jez-reeUte, and said-unto him, Give me thy vineyard for money ; or else, if it please thee, I will give thee another vineyard for it: and he answered, I will not give thee my vineyard. 7. And Jezebel his wife said unto him. Dost thou now govern the kingdom of Israel ? Arise, cmd eat bread, and let thine heart be merry: I will give thee the vineyard of Naboth the Jezreelite. 8. So she wrote letters in Ahab's name, and sealed them with his seal, and sent the letters unto the elders and to the nobles that were in his city, dwelling with Naboth. 9. And she wrote in the letters, saying, Proclaim a fast, and set Naboth on high among the people; 10. And set two men, sons of Belial, before him, to bear witness against him, saying, Thou didst blaspheme God and tiie king: and then carry him out, and stone him, that he may die. 11. And the men of his city, even the elders and the nobles, who were the inhabitants in his city, did as Jezebel had sent unto them, and as it rvas writteti in the letters which she had sent unto them: 12. They proclaimed a fast, and set Naboth on high among the people. 13. And there came in two men, children of Belial, and sat before him: and the men of Belial witnessed against him, even against Naboth, in the presence of the people, saying, Naboth did blaspheme God and the king. Then they carried him forth out of the city, and stoned

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him with stones, that he died. 14. Then they sent to Jezebel, saying, Naboth is stoned, and is dead. 15. And it came to pass, when Jezebel heard that Naboth was stoned, and was dead, that Jezebel said to Ahab, Arise, take possession of the vineyard of Naboth the Jezreelite, which he refused to give thee for money : for Naboth is not alive, but dead. 16. And it came to pass, when Ahab heard that Naboth was dead, that Ahab rose up to go down to the vineyard of Naboth the Jezreelite, to take possession of it.

Nothing but mischief is to be expected when Jezebel enters into the story— that cursed woman, 2 Kings 9. 34.

I. Under pretence of comforting her afflicted husband, she feeds his pride and passion, and blows the coals of his corruptions. It became her to take notice of his grief, and to inquire into the cause of it, V. 5. Those have forgotten both the duty and affection of the conjugal relation, that interest not themselves in each other's troubles. He tells her what troubled him, {v. 6.) yet invidiously conceals Naboth's reason for his refusal, representing it as peevish, when it was conscientious; / will not give it thee, whereas he said, / may not. What! (says Jezebel, v, 7.) Dost thou govern Israel? Jlrise, and eat bread. She does well to persuade him to shake off his melancholy, and not to sink under his burthen, to be easy and cheerful; whatever was his grief, grieving would not redress it, but pleasantness would alle\ iate it; her plea is, Dost thou now govern Israel? This is capable of a good sense, " Does it become so great a prince as thou art, to cast thyself down for so small a matter ? Thou shamest thyself, and profanest thy crown; it is below thee to take notice of so inconsiderable a thing. Ait thou fit to govern Israel, who hast no better a government of thine own passions? Or hast thou so rich a kingdom at command, and canst not thou be without this one vineyard ?" We should learn to quiet ourselves, under our crosses, with the thoughts of the mercies we enjoy, especially our hopes of the kingdom. But she meant it in a bad sense, '^Dost thou govern hrael, and shall any subject thou hast, deny thee any thing thou hast a mind to? Art thou a king ? It is below thee to buy and pay, much more to beg and pray; use thy prerogative, and take by force what thou canst not compass by fair means: instead of resenting the affront thus, revenge it. If thou knowest not how to support the dignity of a king, let me alone to do it; give me but leave to make use of thy name, and I will soon give thee the vineyard ofA'aboth; right or wrong, it shall be thy own shortly, and cost thee nothing." Unhappy princes those are, and hurried apace toward their ruin, who have those about them, that stir them up to acts of tyranny^ and teach them how to abuse their power.

II. In order to th^e gratifying of him, she projects and compasses the death of Nab(;th; no less than his blood will ser\e to atone for the affront he had given to Ahab, which she thirsts after the more greedily, because of his adherence to the law of the God of Israel. Had she aimed only at his land, her false witnesses might have sworn liim out of that by a forged deed; (she could not Iklcc set up so weak a title, but the elders of Jezreel would have adjudged it good;) but the adulteress will hunt for the firecious life, Prov. 6. 26. Revenge is sweet; Naboth must die, and die as a malefactor, to gratify iU

I. K]NGi5, XXI.

1. Never were more wicked orders given by any prince, than these which Jezebel sent to the magistrates of Jezreel, v. 8- • 10. She-borrows the privy-seal, but the king shall not know what she will do with it: it is probable this was not the fiist time he liad lent it her, but that with it she had signed warrants for the slaying of the prophets. She makes use of the king's name, knowing the thing would please him when it was done, yet fearing he might s.ruple the manner of doing it; in short, she commands ihem, upon their allegiance, to put Na-bctli to death, without givnig them any reason. Had she sent witnesses to inform aganst him, the judges (who must go stcunduDi allrgaia tl firobatu — ac-cordmg to alltgadons and firoofi) might have been imposed upon,"" and their sentence had been rather their unhappiiiess than their crime; but to oblige them t) find the witnesses, sons of Belial, to suborn them themselves, and then to give judgment upon a testimony which they knew to be false, was such an impudent defiance to every thing that is just and sacred, as we hope cannot be paralleled in any story; she must look upon the elders of Jezreel as men perfectly lost to every thing that is honest and honourable, when she expected these orders should be obevcd; but she will put them in a way how to do it, TKaing as much of the serpent's subtilty as she had of his poison.

(1.) It must be done under colour of religion. — " Proclaim a fast, signify to your city that you are • apprehensive of some dreadful judgment coming upon you, which you must endeavour to avert, not only by ])rayer, but by finding out and putting away the accursed thing; take on you to be afraid that there is some great offender among you undiscovered, for whose sake God is angry with your city; charge the people, if they know of any such, on that solemn occasion to inform against him, as they tender the welfare of the city, and at last let Naboth be fastened upon as the suspected person, probably, because he does not join with his neighbours in their worship: that may serve for a pretence to set him on high among the people, to call him to the bar; let proclamation be made, if any one can inform the court against the prisoner, and prove him to be the Achan, they shall be heard; and then let the witnesses appear to give evidence against him." Note, There is no wickedness so vile, so horrid, but religion has sometimes been made a cloak and cover for it. We must not at all think the worse of fasting and praying for their having been sometimes thus abused, but much the worse of those wicked designs that have at any time been carried on under the umbrage of them.

(2.) It must be done under colour of justice too, and with the fornialities of a legal process. Had she sent to tiiem to hire some of their banditti, some desperate ruRi ms to assassinate him, to stab him as he went along the streets in the night, it had been bad enough; but to do it by a course of law, to use that power for the murdering of the innocent, which ought to be their protection, was such a vio-tnit perverting of justice and judgment as yet we ave bid not to inaii'el at, Eccl. 5. 8. The crime the\' must lay to his charge, was blaspheming God ami the king; a complicated blasphemy. Sure she could not think to put a blasphemous sense upon tlie answer he had given to Ahab, as if denying him his vineyard were blaspheming the king, and giving the divine law for the reason, were blaspheming God. No, slie pretends not any ground at all for the charge; though there was no colour of truth in it, though witnesses must swear it, and Naboth must not l)e permit^^^ed to speak for himself, or cross-examine the witnesses, but immediately, under pretence of a universal detestation of the crime, they must carry him out and stone him. His

blaspheming God would be the forfeiture of his life, but not of his estate, and therefore he is also charged with treason, in blasphen.ing the king, foi-which his estate was to be c(nfiscated, that so Ahab might have his vineyard.

2. Ne\er were wicked orders more wickedly obeyed, than these were by the magistrates of Jezreel'. They do not'so much as dispute the command, or make any objections against it, though so palpably unjust; but punctually observed all the particulars of it, either because they feared Jezebel's cruelty, or because they hated NL.bcth's piety, or both. They did us it was nvriften in the letters; {v. 11, 12.) neither made any difPicidty d it, nor met with, any difficulty in it, but clc\eil> carried on the villany; they stt ned Naboth to (le.'.th, {y. 13.) and, as it should seem, his sons with him, or after him: for when Grd came to make inquisition for blood, we find that article in the account, (2 Kings 9. 26.) / have seen the blood of J\^abotl and the blood of his sons. Perhaps they were secretly murdered, that they might not claim their father's estate, or ci mjilain of the wrong dene him. Let us take occasion from this sad story, (1.) To stand amazed at the wickedness of the wicked, and the power of Satan in the children of disobedience. What a holy indignation may we be filled with, to see ivicfcedness in the place of judgment, Eccl. 3. 16. (2.) To lament the hard case of oppiessed in-nocency, and to mingle our tears with the tears of the oppressed that have no comforter, while on the side of the oppressors there is ponver, Eccl. 4. 1. (3.) To commit the keeping ( f our lives and comforts to God, for innocency itself will not alw:iys be our security. (4.) To rejoice in the belief of a judgment to come, in which such wrong judgments as these will be called over. _ Now we see that there be just men to nvhom it happens according to the ivork of the luicked, (Eccl. 8. 14.) but all will be set to rights in the great day.

III. iNaboth being taken off, Ahab takes possession of his vineyard. 1. The elders of Jezreel sent notice to Jezebel very unconcernedly, sent it her as a piece of agreeal)le news, N'aboth is stoned, and is dead, v. 14. Here let us obserx e, that as obsequious as the elders of Jezreel were to Jezebel's orders, which she sent from Samaria for the murder of Naboth, so obsequious were the elders of Samaria afterwards to Jehu's orders, which he sent from Jezreel for the murder of Ahab's seventy sons, only that was not done by course of lawj^2 Kings 10.'6, 7. Those tyrants, that by their wicked orders debauch the consciences of their inferior magistrates, may, perhaps, find at last the wheel return upon them; and that those who will not stick to do one cruel thing for them, will be as i ea-dy to do another cruel thing against them. 2. Jezebel, jocund enough that her plot succeeded so well, brings notice to Ahab, that Miboth is not alive, but dead, therefore Jrise, take possession of his vineyard, V. 15. He might have taken possession by one of his officers, but so pleased is he with this accession to his estate, that he will make a journey lo Jezreel himself to enter upon it; and it should seem he went in state too, as if he had got some mightv victory, for Jehu remembers long after, that he and Bidkar attended him at this time, 2 Kings 9. 25. If iNaboth's sons were all put to death, Ahab thought himself entitled to the estate, oh defectum sanguinis (as our law expresses it.) If not, vet Naboth dying as a criminal, he claimed it ob delictum criminis. Or if neither would make him a good title, the absolute power of Jezebel will give it him, and who dares oppose it? Might < ften prevails against ritrht, and wondei'ful is the divine patience that suffers it to do sn. Grd 's certainly of purer eyes than to behold inicjuity, and yet for y

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time keefis silence when the wicked devours the man tliat is more righteous than he, Hab. 1. 13.

17. And the word of the Lord came to Elijah the Tishbite, saying, 18. Arise, go down to meet Ahab king of Israel, which is in Samaria: behold, he is in the vineyard of Naboth, whither he is gone down to possess it. 19. And thou shalt speak unto him, saying, Thus saith the Lord, Hast tliou killed, and also taken possession ? And thou shalt speak unto him, saying. Thus saith the Lord, In the place where dogs licked the blood of Naboth, shall dogs lick thy blood, even thine. 20. And Ahab said to Elijah, Hast thou found me, O mine enemy ? And he answered, I have found thee ; because thou hast sold thyself to work evil in the sight of the Lord. 21. Behold, I will bring evil upon thee, and will take away thy posterity, and will cut off from Ahab him that pisseth against the wall, and him that is shut up and left in Israel. 22. And will make thine house like the house of Jeroboam the son of Nebat, and like the house of Baasha tiie son of Ahijahjjbr the provocation wherewith thou hast provoked me tQ anger, and made Israel to sin. 23. And of Jezebel also spake the Lord, saying. The dogs shall eat Jezebel by the wall of Jezreel. 24. Him that dieth of Ahab in the city the dogs shall eat; and him that dieth in the field shall the fowls of the air eat. 25. But there was none like unto Ahab, which did sell himself to work wickedness in the sight of the Lord, whom Jezebel his wife stirred up. 2G, And he did very abominably in following idols, according to all things as did the Amorites, whom the Lord cast out before the children of Israel. 27. And it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly. 28. And the word of the Lord came to Elijah the Tishbite, saying, 29. Seest thou how Ahab humblelh himself before me ? Because he humbleth himself before rne, I will not bring the evil in his days ; h?tf in his son's days will I bring the evil upon his house.

In these verses, we may observe,

I. The very bad character that is given of Ahab, (v. 25, 26.) which comes in here, to justify God in the heavy sentenre passed upon him, and to show that though it was p issed upon occasion of his sin, in the matter of Naboth, (which David's sin, in the matter of Uriah, did too much resemble,) yet God would not have punished him so severely, if he had not been guiltv of many other sins, especially idolatry; whereas David, except in that one matter, did that which was right. But for Ahab there was none like him; so ingenious an 1 industrious in sin,

and that made a trade of it. He sold himself to work wickedness; that is, he made himself a perfect slave to his lusts, and was as much at their beck and command, as ever any servant was at his master's. He was wholly given up to sin, and, upon condition he might have the pleasures of it, he would take the wages of it, which is death, Rom. 6. 23. Blessed Paul complains that he was sold under sin, (Rom. 7. 14.) as a poor captive against his will; but Ahab was voluntary, he sold himself to sin; of choice, and as his own act and deed, he submitted to the dominion of sin. Yet this did not excuse him. Jezebel his wife stirred him ufi to do wickedly, and made him, in many respects, worse than otherwise he would have been: to wliat a pitch of impiety did he arrive, who had such tinder of corruption in his heart, and such a tempter in his bosom to strike fire into it. In many things, he did ill, but he did most abominably, in foUoiving idols, like the Canaanites; his immoralities were very provoking to God, but his idolatries were especially so. Israel's case was sad, when a prince of such a character as this reigned over them.

II. The message which Elijah was sent with to him, when he went to take possession of Naboth's vineyard, v. 17''19. Hitherto, God kept silence, did not intercept Jezebel's letteis, nor stay the process of the elders of Jezreel; but now, Ahab is reproved, and his sin set in order before his eyes. 1. The person sent, is, Elijah. A prophet of lower rmk was sent with messages of kindness to him, ch. 20. 13. But the father of the prophets is sent to try him, and condemn him, for his murder. 2. The place is Naboth's vineyard; the time, just wlien he was taking possession of it; then, and there, must his doom be read him. By taking possession, he avowed all that was done, and made himself guilty, ex fiost facto — as an accessary after the fact. There he was taken in the commission of the errors, and therefore the conviction would come upon him with so much the more force. "What hast thou to do in this vineyard? What good canst thou expect from it, when it is purchased with blood, (Hab. 2. 12.) and thou hast caused the owner thereof to lose his life?" Job 31. 39. Now that he was pleasing himself with his ill-gotten wealth, and givmg direction for the turning of this vineyard into a flower-garden, his meat in his bowels is turned. He shall not feel quietness. When he h about to Jill his belly, God shall cast the fury of his wrath u/wn him. Job 20. 14, 20, 23. Let us see what passed between them.

(1.) Ahab vents his wrath against Elijah, falls into a passion at the sight of him, and, instead of humbling himself before the prophet, as he ought to have done, (2 Chron 36.12.) is ready to flv in his face. Hast thou found me, 0 rnine enemy? v. 20. This shows, [1.] That he hated him; the last time we found them together, they parted very good friends; {ch. 18. 46.) then Ahab had countenanced the reformation, and therefore then all was well between him and the prophet; but now he was relapsed, and worse than ever; his conscience told him he had made God his Enemy, and therefore he could not expect Elijah should be his friend. Note, That man's condition is very miserable, that has made the word of God his enemy, and very des perate, that reckons the ministers of that word his enemies, because they tell him the truth, Gal. 4. 16. Ahab, having sold himself to sin, was resolved to stand to his bargain, and could not endure him that would have helped to recover himself. [2.] That he feared, him. Hast thou fozind me? Intimating that he shunned him all he could, and it was now a terror to him to see him. The sight of him was like that of the hand-writing upon the wall, to

I. KJi\G^ XXI.

1. Never were more wicked orders given by any prince, than these which Jezebel sent to the magistrates of Jezreel, v. 8" 10. She-borrows the privy-seal, but the king shall not know what she will do with it: it is probable this was not the fiist time he had lent it her, but that with it she had signed warrants for the slaying of the prophets. She makes use of the king's name, knowing the thing would please him when it was done, yet fearing he might s.ruple the manner of doing it; in short, she commands ihem, upon their allegiance, to put Na-botli to death, without givnig them any reason. Had she sent witnesses to inform agvinst him, the judges (who nuist go stciaiduDi uUrguia tl probata — according 10 a.llegations and firoofi) might have been imposed upon,''and their sentence had been rather their unhappiness thar. their crime; but to oblige them t>) find the witnesses, sons of Belial, to suborn them themselves, and then to give judgment upon a testimony which they knew to be false, was such an impudent defiance to every thing that is just and sacred, as we hope cannot be paralleled in any story; she must look upon the elders of Jezreel as men pe'r-fectl\' lost to every thing that is honest and honourable, when she expected these ordei's should be obeyed; but she will put them in a way how to do it, ha\'ing as much ot the serpent's subtilty as she had of his poison.

(1.) It must be done under colour of religion. — ♦' Proclaim a fast, signify to your city that you are • apprehensive of some dreadful judgment coming upon you, which you must endeavour to a\ ert, not only by ])rayer, but by finding out and putting away the accursed thing; take on you to be afraid that there is some great offender among you undiscovered, for whose sake God is angry with your city; charge the people, if they know of any such, on that solemn occasion to inform against him, as they tender the welfare of the city, and at last let Naboth be fastened upon as the suspected person, probably, because he does not join with his neighbours in their worship: that may serve for a pretence to set him on high among the fieofile, to call him to the bar; let proclamation be made, if any one can inform the court against the prisoner, and prove him to be the Achan, they shall be heard; and then let the witnesses appear to give evidence against him." Note, There is no wickedness so vile, so horrid, but religion has sometimes been made a cloak and cover for it. We must not at all think the worse of fasting and praying for their having been sometimes thus abused, but much the worse of those wicked designs that have at any time been carried on under the umbrage of them.

(2.) It must be done under colour of justice too, and with the fornialities of a legal process. Had she sent to them to hire some of their banditti, some desperate ruffians to assassinate him, to stab him as he went along the streets in the night, it had been bad enough; but to do it by a course of law, to use that power for the murdering of the innocent, which ought to be their protection, was such a vio-Itnt fierverting of justice and judgment as yet we ave bid not to mai-cel at, Eccl. 5. 8. The crime they must lay to his charge, was blasfiheming (lod and the king; a complicated blasphemy. Sure she could not think to put a blasphemous' sense upon the answer he had Riven to Ahab, as if denying him his vineyard were blaspheming the king, and giving the divine law for the reason, were l)laspheming Ciod. No, sl>e pretends not any ground at all for the charge; though there was no colour of truth in it, though witnesses must swear it, and Naljoth must not be permified to speak for himself, or cross-examine the witnesses, but immediately, under pretence of a universal detestation of the crime, they must carry him out and stone him. His

blaspheming God would be the forfeiture of his life, but not of his estate, and therefore he is also charged with treason, in blasphen.ing the king, tor which his estate was to be confiscated, that so Ahab might have his vineyard.

2. Ne\er were wicked orders n.ore wickedly obeyed, than these were by the magistrates of Jezreel'. They do not'so much as dispute the command, or make any objections against it, though so palpably unjust; but punctually observed all the particulars of it, either because they feared Jezebel's cruelty, ()r because they hated Nabctli's piety, or both. They did as it wos ivritten in the letters; {v. 11, 12.) neither made ::ny difficulty d it, nor met witli any difficulty in it, but clc\cil> carried on the villany; they stc ned Naboth to death, {y. 13.) and, as it should seem, his sons with him, or after him: for when Gcd came to make inquisition for blood, we find that article in the acc(.unt, (2 Kings 9. 26.) I have seen the blood of J\''abot/ and the blood of his sons. Perhaps they were secretly murdered, that they might not claim their father's estate, or C( m])lain of the wrong dene him. Let us take occasion from this sad story, (1.) To stand amazed at the wickedness of the wicked, and the power of Satan in the children of disobedience. What a holy indignation may we be filled with, to see ivickednrss in the place of judgment, Eccl. 3. 16. (2.) To lament the hard case of oppressed in-nocency, and to mingle our tears with the tears of the oppressed that have no comforter, while on the side of the oppressors there is ponver, Eccl. 4. 1. (3.) To commit the keeping ( f nur lives and comforts to God, for innocency itself will not always be our security. (4.) To rejoice in the belief of a judgment to come, in which such wrong judgments as these will be called over. . Now we see that there be just men to nvhorn it happens according to the ivork of the wicked, (Eccl. 8. 14.) but all will be set to rit^hts in the great day.

III. iNaboth being taken off, Ahab takes possession of his vineyard. 1. The elders cf Jezreel sent notice to Jezebel very vuiconcernedly, sent it her as a piece of agreeable news, A'aboth is stoned, and is dead, v. 14. Here let us obser\ e, that as obsequious as the elders of Jezreel were to Jezebel's orders, which she sent from Samaria for the murder of Naboth, so obsequious were the elders of Samaria afterwards to Jehu's orders, which he sent from Jezreel for the murder of Ahab's seventy sons, only that was not done by course of law. 2 Kings 10.6, 7. Those tyrants, that by their wicked orders debauch the consciences of their inferior magistrates, may, perhaps, find at last the wheel return upon them; and that those who will not stick to do one cruel thing for them, will be as ready to do another cruel thing against them. 2. Jezebel, jocund enough that her plot succeeded so well, brings notice to Ahab, that A^'aboth is not alive, but dead, therefore .,lrise, take possession of his vineyard, V. 15. He might have taken possession by one of his officers, but so pleased is he with this accession to his estate, that he will make a journey to Jezreel himself to enter upon it; and it sho\dd seem he went in state too, as if he had got some mighty victory, for Jehu j-einembers lone; after, that he and Bidka'r attended him at this time, 2 Kings 9. 25. If Naboth's sons were all put to death, Ahab thought himself entitled to the estate, oh defectum sanguinis (as our law expresses it.) If not, vet Naboth dying as a criminal, he claimed it oh delictum criminis. Or if neither wotdd make him a good title, the absolute power of Jezebel will give \i him, and who dares oppose it? Might often prevails against riffht, and wonderful is the divine patience that suiters it to do sn. Grd 's certainlv of purer eyes than to behold inicjuity, and yet for y

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time keefis silence when the wicked devours the 7nan tliat is more righteous than he, Hab. 1. 13.

17. And the word of the Lord came to Ehjah the Tishbite, saying, 18. Arise, go down to meet Ahab king of Israel, which is in Samaria: behold, he is in the vineyard of Naboth, whither he is gone down to possess it. 19. And thou shalt speak unto him, saying. Thus saith the Lord, Hast thou killed, and also taken possession ? And thou shalt speak unto him, saying. Thus saith the Lord, In the place where dogs licked the blood of Naboth, shall dogs lick thy blood, even thine. 20. And Ahab said to Elijah, Hast thou found me, O mine enemy ? And he answered, I have found thee ; because thou hast sold thyself to work evil in the sight of the Lord. 21. Behold, I will bring evil upon thee, and will take away thy posterity, and will cut off from Ahab him that pisseth against the wall, and him that is shut up and left in Israel. 22. And will make thine house like the house of Jeroboam the soil of Nebat, and like the house of Baasha the son of Ahijalijjbr the provocation wherewith thou hast provoked me to anger, and made Israel to sin. 23. And of Jezebel also spake the Lord, saying, The dogs shall eat Jezebel by the wall of Jezreel. 24. Him that dieth of Ahab in the city the dogs shall eat; and him that dieth in the held shall the fowls of the air eat. 25. But there was none like unto Ahab, which did sell himself to woik wickedness in the sight of the Lord, whom Jezebel his wife stirred up. 26, And he did very abominably in following idols, according to all things as did the Amorites, whom the Lord cast out before the children of Israel. 27. And it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly. 28. And the w^ord of the Lord came to Elijah the Tishbite, saying, 29. Seest thou how Ahab humblelh himself before me ? Because he humbleth himself before me, I will not bring the evil in his days; b}tf in his son's days will I bring the evil upon his house.

In these verses, we may obsei've,

I. Tlie very bad clmracter that is given of Ahab, {v. 25, 26.) w'hichcomesinhere, to justify God in the heavy sentence passed upon him, and to show that though it v/as p issed upon occasion of his sin, in the matter of Naliith, (which David's sin, in the matter of Uriah, did too much resemble,) yet God would not have punished him so severely, if he had not been guilty of many other sins, especially idolatry; whereas David, except in that one matter, did that which was right. But for Ahab there was none like him; so ingenious an I industrious in sin,

and that made a trade of it. He sold himself to work wickedness; that is, he made himself a perfect slave to his lusts, and was as much at their beck and command, as ever any servant was at his master's. He was wholly given up to sin, and, upon condition he might have the pleasures of it, he would take the wages of it, which is death, Rom. 6. 23. Blessed Paul complains that he was sold under sin, (Rom. 7. 14.) as a poor captive against his will; but Ahab was voluntary, he sold himself to sin; of choice, and as his own act and deed, he submitted to the dominion of sin. Yet this did not excuse him. Jezebel his wife stirred him ufi to do wickedly, and made him, in many respects, worse than otherwise he would have been: to what a pitch of impiety did he arrive, wlio had such tinder of corruption in his heart, and such a tempter in his bosom to strike fire into it. In many things, he did ill, but he did most abominably, in following idols, like the Canaanites; his immoralities were \ ery provoking to God, but his idolatries were especially so. Israel's case was sad, when a prince of such a character as this reigned over them.

II. The message which Elijah was sent with to him, when he went to take possession of Naboth's vineyard, i'. 17-«19. Hitherto, God kept silence, did not intercept Jezebel's letters, nor stay the process of the elders of Jezreel; but now, Ahab is reproved, and his sin set in order before his eyes. 1. The person sent, is, Elijah. A prophet of lower r.mk was sent with messages of kindness to him, ch. 20. 13. But the father of the prophets is sent to try him, and condemn him, for his murder. 2. The place is Naboth's vineyard; the time, just when he was taking possession of it; then, and there, must his doom be read him. By taking possession, he avowed all that was done, and made himself guilty, ex post facto — as an accessary after the fact. There he was taken in the conimissibn of the errors, and therefore the conviction would come upon him with so much the more force. "What hast thou to do in this vineyard? What good canst thou expect from it, when it is purchased with blood, (Hab. 2. 12.) and thou hast caused the owner thereof to lose his life?" Job 31. 39. Now that he Avas j)leasing himself with his ill-gotten wealth, and givmg direction for the turning of this vineyard into a flower-garden, his mrat in his bowels is turned. He shall not frel quietness. JVhe/i he is about to fill his belly, God shall cast the fury of his wrath u/ion him. Job 20. 14, 20, 23. Let us see what passed between them.

(1.) Ahab vents his wrath against Elijah, falls into a passion at the sight of him, and, instead of humbling himself before the prophet, as he ought to have done, (2 Chron 36.12.) is ready to fly in his face, Hast thou found me, 0 inine enemy? v. 20. This shows, [1.] That he hated him; the last time we found them together, they parted ^•ery' good friends; {ch. 18. 46.) then Ahab had countenanced the reformation, and therefore then all was well between him and the prophet; but now he was relapsed, and worse than ever; his conscience told him he had made God his Enemy, and therefore he could not expect Elijah should be his friend. Note, That man's condition is very miserable, that has made the word of God his enemy, and very des perate, that reckons the ministers of that word his enemies, because they tell him (he truth. Gal. 4. 16. Ahab, having sold himself to sin, was resolved to stand to his bargain, and could not endure him that would have helped to recover himself. [2.] That he feared, him. Hast thou found me? Intimating that he shunned him all he could, and it was now a terror to him to see him. The sight of him was like that of the hand-writing upon the wall, to

1. KINGS, XXII.

Belshazzar, it made his countenance change, the joints of his loins vjere loosed, and his knees smote ''ne against another. Never was poor debtor or {riminal so confounded at the sight of the officer that came to arrest him. Men may th mk themselves, if they make God and his word a terror to them.

(2.) Ehjuh denounces God's wrath against Ahab; [ have found thee, (says he, v. 20.) because thou hast sold thyself to work evil. Note, Those that give up themselves to sin, will certainly be found out, sooner or later, to their unspeakable horror and amazement. Ahab is now set to the bar, as Naboth vvas, and trembles more than he did.

[1.] Elijah finds the indictment against him, and convicts him, upon the notorious evidence of the fact; (i;. 19.) Hast thou killed, and also taken possession? He is here charged with the murder of Naboth; and it would not serve him to say the law killed him; (perverted justice is the highest injustice;) or, that if he were unjustly prosecuted, it was not his doing, he knew nothing of it: for it was to please him, that it was done, and he had showed himself pleased with it, and so had made himself guilty of all that was done in the unjust prosecution of Naboth. He killed, for he took possession. If he takes the garden, he takes the guilt with it. Terra transit cum onere — The land with the in-cumbrance.

[2.] He passes judgment upon him. That his family should be ruined and rooted out, (x". 21.) and all his posterity cut off. That his house should be made like the houses of his wicked predecessors, Jeroboam and Baasha; {y. 22.)"particularly, that they who died in the city, should be meat for dogs, and they who died in the field, meat for birds, \v. 24.) which had been foretold of Jeroboam's house, {ch. 14. 11.) and of Baasha's ch. 16. 4. That Jezebel, particularly, should be de\oured by dogs, {xk 23.) which was fulfilled; (2 Kings 9. 36.) and as for Ahab himself, that the does should lick his blood in the very same place where they licked Naboth's; (t'. 19.) *' Ihy blood, even thine, though it be royal olood, though it swell thy veins with pride, and boil in thy heart with anger, ere long it sh;ill be an eh-tertainment for the dogs;" which was fulfilled, ch. 22. 38. This intimates that he should die a violent death, should come to his gra\e with blood, and that disgrace should attend him, the foresight of which must needs be a great mortification to a proud man. Punishments after death are here most insisted on, which, though such as affect the body only, perhaps, were designed as figures of the soul's misery after death.

ni. Ahab's humiliation under the sentence passed upon him, and the favourable message sent him, thereupon.

1. Ahab was a kind of penitent. The message Elijah delivered him in God's name, put him into a fright for the present, so that he rent his clothes, and put on sackcloth, v. 27. He was still a proud hardened sinner, and yet thus reduced. Note, God can make the stoutest heart to tremble, and the proudest to humble itself. His word is quick and jjower-Ful, and is, when he pleases to make it so, like a /ire, and a ha?nmer, Jer. 32. 29. It made Felix tremble. Ahab put on the garb and guise of a penitent, and yet his heart was unhumbled and unchanged. After this, we find, he hated a faithful prophet, ch. 22. 8. Note, It is no new thing to find the show and profession of repentance, where yet the truth and substance of it are wanting. Ahab's repentance was only what might he seen of men: Seest thou (says God to Elijah) how .Ihab humbles himself? It was external only; and the garments rent, but not the heart. An hypocrite may go very far in the outward performances of holy duties, and vi'.t come short.

2. He obtained, hereby, a reprieve, which I may call a kind of pardon. Though it was but an outside repentance, (lamenting the judgment only, and not the sin,) though he did not leave his idols, nor restore the vineyard to Naboth's heirs, yet because he did hereby give some glory to God, God took notice of it, and bade Elijah take notice of it; Seest thou how Ahab humbles himself? v. 29. In consideration of this, the threatened ruin of his house, which had not been fixed to any time, should be adjourned to his son's days. The sentence sliould not be revoked, but the execution suspended. Now, (1.) This discovers the great goodness of God, and his readiness to show mercy, which here rejoices against judgment. Favour is showed to this wicked man, that God might magnify his goodness, (says Bishop Sanderson,) even to the hazard of his other divine perfections; as if, (says he,) God would be thought unholy, or untrue, or unjust, (though he be none of these,) or any thing, rather than unmerciful. (2.) This teaches us to take notice of that which j"« good, even in those who a I'e not so ijOod as they should be: let it be commended as far as it goes. (3.) This gives a reason wliy wicked people sometimes prosper long: God is rewarding their external services with external mercies. (4.) This encourages all those that truly repent, and unfeignedly believe the holy gospel. If a pretending partial penitent shall go to his house, reprieved, doubtless, a sincere penitent shall go tohis house, justified.

CHAP. XXII.

This chapter finishes the history of Ahab's reign. It was promised, in the close of the foregoing chapter, that the ruin of his house should not come in his days, but his days were soon at an end. His war with the Syrians at Ramoth-gilead, is that which we have an account of in this chapter. I. His preparations for that war. He consulted, 1. His privy-council, V. 1. . 3. 2. Jehoshaphat, V. 4. 3. His prophets. (1.) His own, who encouraged him to go on this expedition, (v. 5, 6.) Zedekiah particularly, V. 11, 12. (2.) A prophet of the Lord, Micaiuh, who was desired to come by Jehoshaphat, (v. 7, 8.) sent for, (v. 9, 10, 13, 14.) upbraided Ahab with his confidence in the false prophets, (v. 15.) but foretold his fall in this expedition, (16.. 18.) and gave him an account how he came to be thus imposed upon by his prophets, v. 19.. 23. He is abused by Zedekiah, (v. 24, 25.) and imprisoned by Ahab, v. 26. . 28. II. The battle itself; in which 1. Jehoshaphat is exposed. But, 2. Ahab is slain, v. 29 .. 40. In the close of the chapter, we have a short account, (1.) Of the good reign of Jehoshaphat king of Judah, v. 41.. 50. (2.) Of the wicked reign of Ahaziah king of Israel, v. 51. . 53.

1. AND they continued three years within out war between Syria and Israel.

2. And it came to pass, in the third year, that Jehoshaphat the king of Judah came down to the king of Israel 3. And the king of Israel said unto his servants, Know ye that Ramoth in Gilead is ours, and w^ be still, and take it not out of the hand of the king of Syria? 4. And he said unto Jehoshaphat, Wilt thou go with me to battle to Ramoth-gilead ? And Jehoshaphat said to the king of Israel, I am as thou art, my people as thy people, my horses as thy horses. 5. And Jehoshaphat said unto the king of Israel, Inquire, 1 pray thee, at the word of the Lord to-day. 6. Then the king.of Israel gathered the prophets together, about four hundred men, and said unto them, Shall I go against Ramoth-gilead to battle,

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or shall I forbear? And they said, Go up; for the Lord shall deliver it into the hand of the king. 7. And Jehoshaphat said. Is there not here a prophet of the Lord besides, that we might inquire of him ? 8. And the king of Israel said unto Jehoshaphat, There is yet one man, Micaiah the son of Inilah, by whom we may inquire of the Lord: but I hate him; for he doth not prophesy good concerning me, but evil. And Jehoshaphat said, Let not the king say so. 9. Then the king of Israel called an officer, and said. Hasten hither Micaiah the son of Imlah. 10. And the king of Israel and Jehoshaphat the king of Judah sat each on his throne, having put on their robes, in a void place in the entrance of the gate of Samaria: and all the prophets prophesied before them. 11. And Zedekiah the son of Chenaanah made him horns of iron: and he said, Thus saith the Lord, With these shalt thou push the Syrians, until thou have consumed them. 12. And all the prophets prophesied so, saying. Go up to Ramoth-gi-lead, and prosper: for the Lord shall deliver it into the king's hand. 13. And the messenger that was gone to call Micaiah spake unto him, saying. Behold now, the words of the prophets declare good unto the king with one mouth: let thy word, I pray thee, be like the word of one of them, and speak that which is good. 14. And Micaiah said. As the Lord liveth, what the Lord saith unto me, that will I speak.

Though Ahab continued under guilt and wrath, and the dominion of the lusts to which he had sold himself, yet, as a reward for his professions of repentance and humiliation, though the time drew near Avhen he should descend into battle and perish, yet we have him blessed with a three years' peace, {y. 1.) and an honourable visit made him by Jehoshaphat king of Judah, v. 2. The Jews have a fabulous conceit, that when Ahab humbled himself for his sin, and lay in sackcloth, he sent for Jehoshaphat to come to him, to chustise him; and that he staid with him for some time, and gave him so many stripes every day. That is a groundless tradition. He came now, it is probable, to consult with him about the affairs of their kingdoms. It is strange that so great a man as Jehoshaphat, would pay so much respect to a kingdom revolted fi*om the house of David; and that so good a man would show so much kindness to a king re\ olted from the worship of God.* But though he was a godly man, his temper was too easy, which betrayed him into snares and inconveniences.

Tlie Syrians durst not give Ahab any disturbance. But,

I. Ahab here meditates a war against the Syrians, and advises concerning it with those about him, V. 3. The king of Syria gave him the provocation; when he lay at his mercy, he promised to restore him his cities, {ch. 20. 34.) and Ahab foolishly took his word, when he ought not to have dismissed him, till the cities had been put into his pos-'icssion. But now, he knows by experience, wh ,t

he ought to have considered, that as the kisses, so the promises, of an enemy are deceitful-, and there is no confidence to be put in leagues extoited by distress. Ben-hadad is one of those princes that think themselves bound by their word no further and no longer, than it is for their interest. Whether any other cities were restored, we do not find, but Ra-moth-gilead was not: a considei-able city in the tribe of Gad, on the other side Jordan, a Levites' city, and one of the cities of refuge. Ahab blames himself, and his people, that they did not bestir themselves to recover it out of the'hands of the Syrians, and to chastise Ben-hadad's violation of his league; and resolves to let that ungrateful perfidious prince know that as he had given him peace, he could give him trouble. Ahab has a good cause, yet succeeds not. Equity is not to be judged of by pn speritv.

II. He engages Jehosiiaphat, and draws hini in, to join with him in this ej:pedition, for the recovery of Ramoth-gilead, -v. 4. And here, I do not wonder that Ahab should desire the assistance of so pious and prosperous a neighbour. E\ en bad men have often co\ eted the friendship of the good. It is desirable to have an interest in those that ha\ e an interest in heaven; and to have those with us, that have God with them. But it is strange that Jehoshaphat will go so entirely into Ahab's interests, as to say, 1 am as thou art, and my people as thy people. I hope not; Jehoshaphat, and his people, are not so wicked and corrupt as Ahab and his people. Too great a complaisance to evil-doers, has brought many good people, through unwariness, into a dangerous fellowship with the unfruitful works of darkness. Jehoshaphat had like to have paid dear for his compliment, when, in the battle, he was taken for Ahab. Yet some observe, that in joining with Israel against Syria, he atoned for his father's fault, in joining with Syria against Israel, ch. 15. 19, 20.

III. At the special instance and i-equest of Jehoshaphat, he asks counsel of the prophets concerning this expedition. Ahab thought it enough to consult with his statesmen, but Jehoshaphat moves that they should inquire of the word of the Lord, v. 5. Note, 1. Whithersoever a good man goes, he desires to take God along with him, and will acknowledge him in all his ways, ask leave of him, and look up to him for success. Whithersoever a good man goes, he ought to take his religion along with him, and not be ashamed to own it, no not when he is with those who have no kindness for it. Jeho-' shaphat has not left behind him, at Jerusalem, his affection and veneration for (he word of the Lord, but both avows it, and endeavours to introduce it into Ahab's court. If Ahab drew him into his wars, he will draw Ahab into his devotions.

IV. Ahab's 400 prophets, the standing regiment he had of them, {prophets of the groves they called them,) agreed to encourage him in this expedition, and to assure him of success, v. 6. He put the question to them with a seeming fairness. Shall I go, or shall I forbear ? But they knew which way his inclination was, and designed only to humrur the two kings. To please Jehoshaphat, they made use of the name Jehovah, He shall deliver-it into the hand of the king; they stole the word from the tiiie prophets, (Jer. 23. 30.) and spake thefr liinuu ige. To please Ahab, they said. Go up. They had, indeed, probabilities on their side; Ahab had, not long since, beaten the Syrians twice; he had now a good cause, and was much strengthened by lis alliance with Jehoshaphat; but they pretended to speak by prophecy, not by rational conjecture; by divine, not human, foresight: "Thou shalt certainly recover Ramoth-gilead." Zedekiah, a leading mai> among these prophets, in imitation of the true prophets, illustrated his false prophecy with a sign, 7'. 11. He made him a pair '~f iron horns, represent-

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insj the two kings, and their honour and power, ^both which were signified by horns, exaltation and force,) and with these the Syrians must be pushed. All the prophets agreed, as one man, that Ahab shwuld return from this expedition, a conqueror, xk 12. Unity is not always the mark of a true church, and true ministry. Here were 400 men that prophesied with one mind and one mouth, and yet all in an eri-or.

V. Jehoshaphat cannot relish this sort of preaching; it is not like what he was used to; the false prophets cannot so mimic the true, but that he who had spiritual senses exercised, could discern the fallacy, and therefore he inquu'es for a fxrofihet of the Lord be&idts, v. 7. He is too much a courtier to say any thing by way of reflection on the king's chaplains, but he waits to see a firofihet of the Lord; intimating that he could not look upon these to be so. They seemed to^be somewhat, (whatever they were, it made no matter to him,) but in conference, they added nothing to him, they gave him no satisfaction. Gal. 2. 6. One faithful prophet of the Lord was worth them all.

VI. Ahab has another, but one he hates, Micaiah by name, and, to please Jehoshaphat, he is willing to have him sent for, v. 8-'10. Ahab owned they might inquire of the Lord by him, that he was a true prophet, and one that knew God's mind. And yet, 1. He hated him, and was not ashamed to own to the king of Judah that he did so, and to give this for his reason, He doth not firophesy good concerning me, but evil. And whose fault was that ? If Ahab had done well, he had heard accordingly, from heaven; if he do ill, he may thank himself for all the uneasiness which tlie reproofs and threats of God's word give him. Note, Those are wretchedly hardened in sin, and are ripening apace for" ruin, who hate God's ministers, because they deal pla'nly with them, and faithfully warn them of their misery and danger by reason of sin, and reckon those their enemies, that ttU them the truth. 2. He had (it should seem) imprisoned him; for when he committed him, (tj. 26.) -he bade the oflfi-cer carry him back; namely, to the place whence he came. We may suppose that this was he that reproved him for his clemency to Ben-hadad, (c//. 20. 38, &c.) and for that was cast into prison, where he had lain these three years. And hence Ahab knew where to find him so readily, ik 9. But his im-pris''nment had not excluded him fr m di\ine visits, the spirit of prophecy continued with him there; he was bound, but the word of the Lord ivas not. Nor did it in the least abate his courage, or make him less confident or faithful in delivering his message. Jehf)shaphat ga\ e too gentle a reproof to Ahab, for expressing his indignation against a faithful prophet. Let not the king say so, v. 8. He should have said, •' Thou art unjust to the prophet, unkind to thyself, and puttest an affront upon his Lord and thine, in saying so." Such sinners as Ahab, must be rebuked sharply. However, he so far yielded to tlie reproof, that, for fear of provoking Jehoshaphat to break off from his alliance with him, he orders Micaiah to be sent for with all speed, V. 9. The two kings sat each in their robes and chairs of state, in the gate of Samaria, leady to receive this poor prophet, and to hear wliat he has 10 say; for many will give God's word the hearing, that will not lend it an obedient ear. They were iittcndcd with a crowd of flattciing prophets, that oould not think of prophesying any thing but what was very sweet, and very smoctli, to two such glorious princes now in confederacy. They that love :o be Pattered, shall not want flatterers.

LastUi, Micaiah is pressed by tlie officer that fetched him, to follow the cry, v'. 13. That officer ivas unworthy the name of an Israelite, who pre-

tended to prescribe to a prophet; but he thought him altogether such a one as t.ie rest, win. b.uclied to please men, and not God. He tells him how unanimous the other prophets were in foreieli;r>g the king's good success; how agreeable it was tu the king; that it was his interest to say as they said; he might gain not only enlargement, but preferment, by it. They that dote upon worldly things themselves, think every body else should do so too, and, true or false, right or wrong, speak and act fur their secular interest only. He intimates likewise, that it would be to no purpose to contradict such a numerous and unanimous vote; he would be ridiculed, as affecting a foolish suigularity, if he should. But Micaiah knows better things, protests it, and backs his protestation with an oath, that he will deli^^er his message from God with all faithfulness, whether" it be pleasing or displeasing to his prince; (t. 14.) IV/iat the Lordsaith to me, that will I s/ieak, without addition,'diminution, or alteration. Bravely resolved! And as became one who had his eye to a greater King tlian either of these, arrayed with brighter robes, and sitting on a higher throne.

15. So he came to the king. And the kuie; said unto him, Micaiah, shall we go against Ramoth-gilead to battle, or shall we forbear 1 And he answered him. Go, and prosper: for the Lord shall deliver;/into the hand of the king. 16. And the king said unto him. How many times shall I act-jure thee that thou tell me nothing but l/iat which is true in the name of the Lord .' 17. And he said, I saw all Israel scattered upon the hills, as sheep that have not a shepherd; and the Lord said. These have no master; let them return every man to his house in peace. 18. And the king of Israel said unto Jehoshaphat, Did I not tell thee that ho would prophesy no good concerning me, but evil? 19. And he said. Hear thou, therefore, the word of the Lord : I saw the Lord sitting on his throne, and all the host of heaven standing by him, on his right hand and on his left. 20. And the Lord said, Who shall persuade Ahab, that he may go up and fall at Ramoth-gilead ? And one said on thismanner,and another saidon that manner. 21. And there came forth a spirit, and stood before the Lord, and said, I will per suade him. 22. And the Lord said unto him, Wherewith ? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said. Thou shall persuade him, and prevail also: go forth, and do so. 23. Now therefore, behold, the Lord hath put a lying spirit in the mouth of all these thy prophets, and the Lord hath spoken evil concerning thee. 24. But Ze-dekiah the son of Chenaanah went near, and smote Micaiah on the cheek, and said, Which way went the Spirit of the Lord from me to speak unto thee ? 25. And Micaiah said, Behold, thou shalt see in that day, when thou shalt go into an inner cham-

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ber to hide thyself. 26. And the king; of Israel said, Take Micaiah, and carry him back unto Anion the governor of the city, and to Joash the king's son; 2,7. And say, Thus saith the king. Put this fellow in the prison, and feed him with bread of affliction, and with water of affliction, until \ come in peace. 28. And Micaiah said, li thou return at all in peace, the Lord hath not spoken by me. And he said, Hearken, O people, every one of you.

Here Micaiah does well, but, as is common, suffers ill for so dcing.

1. We are here told how faithfully he delivered his message, as one that was more solicitous to please God than to humour either the great or the many. Three ways he delivers the message, and all displeasing to Ahab.

1. He speaks as the rest of the prophets did, but ironically, Go, and firosfier, v. 15. Ahab put the same question to him, that he had put to his own prophets. Shall we go, or aliall ive forbear ? Seem-mg desirous to know God's mind, when, like Balaam, he was strongly bent to do his own; wlwch Micaiah plainly took notice of, when he bade him go, but with such an air of pronunciation, as plainly showed he spake it by way of derision; as if he had said, "I know you are determined to go, and I hear your own prophets are unanimous in assuring you of success; go then, and take what follows. They say, The Lord shall deliver it into the hand of the king; but I do not tell thee that thus saith the Lord; no, he saith otherwise." Note, Those deserve to be bantered, that love to be flattered; and it is just with God to give up those to their own counsels, that give up themselves to their own lusts, Eccl. 11. 9. In answer to this, Ahab adjures him to tell him the truth, and not to jest with him, (x>. 16.) as if he sincerely desired to know both what God would have him do, and what he would do with him; yet intending to represent the prophet as a perverse ill-humoured man, that would not tell him the truth, till he was thus put to his oath, or adjured to do it.

2. Being thus pressed, he plainly foretold that the king would be cut off in this expedition, and his army scattered, v. 17. He saw them in a \ ision, or dream, dispersed upon the mountains, as sheep that have no one to guide them: Smite the shepherd and the sheeji ivill be scattered, Zech. 13. 7. This intimates, (1.) That Israel should be deprived of their king, who was their shepherd; God took notice of it. These have no master. (2.) That tliey would be obliged to retire re infecta — without accomfilishing what they went fur. He does not foresee any great slaughter in the army, but that they should make a dishonourable retreat; ]^et them return every man to his house in peace: put into disorder indeed for the present, but no great losers, by the death of their king: he shall fall in war, but they shall go home in ! peace. Thus Micaiah, in his prophecy, testified \ what lie had seen and heard, (let them take it how i tliey pleased,) while the others prophesied merely I out of their own hearts; se^ Jcr. 23. 28. The pro- i phet that has a dream, let him tell that, and so quote his authority; a?id he that has my word, let j him speak' my word faithfully, and not his own; for 1 what is the chaff to the wheat? Now Ahab finds himself aggrieved, turns to Jehoshaphat, and appeals to him, whether Micaiah had not manifestly a spite against him, v. 18. They that bear malice j to otheis, are generally willing to believe that they Dear malice to them, though they have no cause for I

it, and therefore to put the worst constmctions upon all they say. What evil did Micaiah prophesy to Ahab, in telling him, if he proceeded in this expedition, it would be fatal to him, while he might choose whetlier he would proceed in it or no? The greatest kindness we can do to one that is going in a dangerous way, is, to tell him of his danger.

3. He informed the king how it was, that all his prophets encouraged him to ])ioceed; God permitted Satan, by them, to decei\e him into his ruin, and he, by vision, knew of it: it was represented to him, and he represented it to Ahab, tliat the God of heaven had determined he should fall at Ramoth-gilead; {v. 19, 20.) that the favour lie had wickedly shown to Ben-hadad, might be punished by him and his Syrians, and that he being in some doubt whether he should go to Ramoth-gilead or no, and resolving to be advised by his prophets, thev should persuade him to do it, and prevail; {v. 21, 22.) and hence it was, that they encouraged him with so much assurance; {v. 23 ) it was a lie from the father of lies, but by the divine permission. This matter is here represented after the manner of men; we are not to imagine that God is ever put upon new counsels, or is ever at a loss for me;;ns whereby to effect his purpose, or that he needs to o wvAi with angels, or any creature, about the methods he should take, or that he is the Author of sin, or the cause of any man's either telling or belie\ ing a lie; but beside what was intended bv this, with reference to Ahab himself, it is to teach us, (1.) That God is a great King above all kings, and has a throne above all the thrones of earthly princes; "You have your thrones," (said Micaiah to these two kings,) " and you think ycu may do what you will, and we must all say as you would have us; but / saw the Lord sitting upon his throne, and every man's judgment proceeding from him, and therefore I must say as he says; he is not a m:m, as you are." (2.) That he is continually' attended and served by an innumerable company of angels, those heavenly hosts, who stand by him, ready to gc where he sends them, and to do what he bids them, messengers of mercy on his right hand, of wrath on his left hand. (3.)'That he not only takes cognizance of, but presides over, all the';iffairs of this lower world, and overrules them according to the counsel of his own will: the rise and fall of princes, the issues of war, and all the great affairs of state, which are the subject of the consultation of wise and great men, are no more abovd God's direction, than the meanest concerns of the poorest cottagers are below his notice. (4.) God has many ways of bringing about his own counsels, particularly concerning the fall of sinners when they are ripe for ruin;he can do it either in this manner or in that manner. (5.) That there are malicious and lying spirits, which go about continually seeking to devour, and, in order to that, seeking to deceive, and especially to put lies into the mouths of prophets, by them to entice many to their destruction. (6.) It is not without the divine permission, th;:t the Devil deceives men. Thereby God serves his own purposes. With him is strength and wisdom; the deceived and the deceiver are his, Zoh. 12. 16. When he pleases, for the punishment of those Avho receive not the truth in the love of it, he not only lets Satan loose to deceix'e them, (Rev. 20. 7, 8.) bnt gives up men to strong delusions to believe him, 2 Thess. 2. 11, 12. (7.) Those are manifestly marked for ruin, that are thus given up; God has certainly spoken evil concerning those whom he has given up to be imposed upon by lying prophets; thus Micaiah gave Ahab fair warning, not only of the danger of proceeding in this war, but of the danger of believing those that encouraged him to proceed; thus we are warned to beware of false prophets, and to try the

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spirits; the lying spirit never deceives so fatally, as in the mouth of/iro/ihets.

II. We are here told, how he was abused for delivering his message thus faithfully, thus plainly, in a way so \ ery proper both to convince and to anect.

1. Zedekiah, a wicked prophet, impudently insulted him in the face of the court, smote hmi on the cheek, to reproach him, to silence him and stop his mouth, and to express his indignation at him; (thus was our blessed Saxiour abused, Matth. 26. 67. that Judge of Israel, Mic. 5. 1.) and as if he not only had the Spirit of the Lord, but the monopoly of this Spirit, that he might not go without his leave, he asks. Which way ivent the ^fiirit of the Lord from me to sfieak to th(e? v. 24. The false prophets were always the worst enemies the true prophets had, and not on!v stirred up the government against them, but were themselves abusive to them, as Zedekiah here. To strike within the \erge of the court, ©Kpecially in the king's piesence, is looked upon by our law as a high misdemeanour, yet this wicked prophet gives this abuse to a prophet of the Lord, and is not reprimanded or bound to his good behaviour for it; Ahab was pleased with it, and Jehosha-phat had not courage to appear for the injured

grophet, pretending it was out of his jurisdiction; ut Micaiah, though he returns not his blow, (God's prophets are no strikers nor persecutors, dare not avenge themselves, render blow for blow, or be, any way, accessary to the breach of the peace,) yet, since he boasted so much of the Spirit, as those commonly do, that know least of his operations; he leaves him to be convinced of his error by the event, Thou shah know when thou hidest thyself in an inner chamber, v. 25. It is likely, Zedekiah went with Ahab to the battle, and took his horns of iron with him, to encourage the soldiers, to see with pleasure the accomplishment of his prophecy, and return in triumph with the king; but the army being routed, he fled among the rest from the sword of the enemy, sheltered himself as Ben-hadad had done, in a chamber within a chamber, {ch. 20. 30.) lest he should perish, as he knew he deserved to do, with those whom he had deluded, as Balaam did, (Numb. 31. 8.) and lest the blind prophet should fall into the ditch, with the blinded prince whom he had misled. Note, Those that wdl not have their mistakes rectified in time by the word of God, will be undeceived, when it is too late, by the judgments of God.

2. Ahab, that wicked king, committed him to

f)rison; {v. 27.) not only ordered him to be taken nto custody, or remitted to the prison whence he came, but to be fed with bread and water, coarse bread and puddle-water, till he should return; not doubting but he should return a conqueror, and then he would put him to death for a false prophet, v. 27. Hard usage for one that would have prevented his ruin! But by this it appeared that God had determined to destroy him, as 2 Chron. 25. 16. How confident is Ahab of success! He doubts not but he shall return in peace, forgetting what he himself had reminded Ben-hadad of. Let not him that girdeth on the harness, boast; but there was little likelihood of his coming home in peace, when he left one of God's prophets behind him in prison. Micaiah puts it upon the issue, and calls all the people to be witnesses that he did so, " If thou return in peace, the Lord has not s/ioken by me, v. 28. Let me incur the re-

Eroach and punishment of a false prophet, if the ing come home alive." He ran no hazard by this appeal, for he knew whom he had believed; he that is terrible to the kin^s of the earth, and treads upon princes as mortar, will rather let thousands of them f^l to the ground, than one jot or tittle of his own word; he will not fail to confirm the word of his servants, Isa. 44. 26.

29. So the king of Israel, and Jehosha phat the king of Judah, went up to Ramoth-gilead. 30. And the iiing of Israel said unto Jehoshaphat, I will disguise myself, and enter into the battle; but put thou on thy robes. And the king of Israel disguised himself, and went into Uie battle, 31. But the king of Syria commanded his thirty and two captains that had rule over his chaiiots, saying. Fight neither with small nor great, save only with the king of Israel. 32. And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, Surely, it is the king of Israel. And they turned aside to fight against him: and Je hoshaphat cried out. 33. And it came to pass, when the captains of the chariots perceived that it u'os not the king of Israel, that they turned back from pursuing him. 34. And a certain man drew a bow at a venture, and smote the king of Israel between the joints of the harness: wherefore he said unto the driver of his chariot. Turn thine hand, and carry me out of the host; for I am wounded. 35. And the battle increased that day ; and the king was stayed up in his chariot against the Syrians, and died at even: and the blood ran out of the wound into the midst of the chariot. 36. And there went a proclamation throughout the host about the going down of tiie sun, saying, Every man to his city, and every man to his own country. 37. So the king died, and was brought to Samaria; and they buried the king in Samaria. 38. And one washed the chariot in the pool of Samaria, and the dogs licked up his blood, (and they washed his armour,) according unto the word of the Lord which he spake. 39. Now the rest of the acts of Ahab, and all that he did, and the ivory house which he made, and all the cities that he built, are they not written in the book of the Chronicles of the kings of Israel ? 40. So Ahab slept with his fathers; and Ahaziah his son reigned in his stead.

The matter in contest between God's prophet and Ahab's prophet, is here soon determined, and it is made to appear which was in the right. Here,

I. The two kings march with their forces to Ra-moth-gilead, v. 29. That the king of Israel, who hated God's prophet, should so far disbelieve his admonition, as to persist in his resolution, notwithstanding, is not strange; but that Jehoshaphat, that pious prince, who had desired to inquire by a prophet of the Lord, as disrelishing and discrediting Ahab's pi'ophets, should yet proceed, after so fair a warning, is matter of astonishment; but by the easiness of his temper he was carried away with the delusion (as Barnabas was with the dissimulation, Gal. 2. 13.) of his friends; he gave too much heed to Ahab's prophets, beause they pretended to speak from God too, and in his country he had never been imposed upon by such cheats; he was ready to

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give his opinion with the majority, and to conclude that it was 400 to one but they should succeed; Micaiali had n!>t forbidden them to go; nay, at first, he said, Go, and firosfier; if it came to the worst, it was only Ahab's fall that was foretold, and therefore he hoped he might venture.

II. Ahab contrives to secure himself, and expose his friend; {v. 30.) "I will disguise myself, and go in the habit of a common soldier, but let Jehosh-afihat put on his robes, to appear in the dress of a

fenera!." He pretended hereby to do honour to ehoshaph;'.t, and to compliment him with the sol^ command of the army in this action; he shall direct and give orders, and Ahab will serve as a soldier under him; but he intended, 1. To make a liar of a good prophet; thus he hoped to elude the danger, and so to defeat the threatening, as if, by disguising himself, he could escape tlie divine cognizance, and the judgments that pursued him. 2. To make a fool of a good king, whom he did not cordially love, because he was one that adhered to God, and so condemned his apostasy; he knew that if any perished, it must be the shepherd, so Micaiah had foretold; and perhaps he had intimation of the charge the enemy had, to fight chiefly against the king of Israel, and therefore basely intended to betray Je-hoshaphat to the danger, that he might secure himself. Ahab was marked for ruin: one would not have been in his attire for a great sum; yet he will over-persuade this godly king to muster for him. See what they get, that join in affinity with vicious men, whose consciences are debauched, and who are lost to every thing that is honourable. How can it be expected "that he should be true to his friend, that has been false to his God?

III. Jehoshaphat, having more piety than policy, put himself into the post of honour, though it was the post of danger, and was thereby brought into peril of his life, but God graciously delivered him: the king of Syria charged his captains to level their force, not against the king of Judah, for with him he had no quarrel, but with the king of Israel only, (x;. 31.) to aim at his person, as if against him he had a particular enmity; now Ahab was justly repaid for sparing Ben-hadad, who, as the seed of the serpent commonly do, stung the bosom in which he was fostered, and saved from perishing; some think that he designed only to have him taken prisoner, that he might now give him as honourable a treatment as he had formerly received from him. Whatever was the reason, this charge the officers received, and endeavoured to oblige their prince in this matter; for, seeing Jehoshaphat in his royal habit, they took him for the king of Israel, and surrounded him. Now, 1. By his danger, God let him know that he was displeased with him for joining in confederacy with Ahab; he had said, in compliment to Ahab, (v. 4.) / am as thou art, and now he was indeed taken for him; they that associate with evil doers, are in danger of sharing in their plagues. 2. By his deliverance, God let him know that though he was displeased with him, yet he had not deserted him; some of the captains that knew him, perceived thei'- mistake, and so retired from the pursuit of him; but it is said, (2 Chrnn. 18. 31.) God moved them (for he has all hearts in his hand) to depart frorn him; to him he cried out, not in cowardice, but devotion, and from him liis relief came; Ahab was in no care to succour him; God is a Friend that will not fail us, when other friends do.

IV. Ahab received his mortal wound in the battle, notwithstanding his endeavou.rs to secure himself in the habit of a private sentinel. Let no man think to hide himself from God's judgments, no, not in masquerade; Thine hand shall find out all thine enemies, whatever disguise they are in, -v. 34. The Syrian that shot him, little thought of doing such a

Vol II.—4 B

piece of service to God and his king, for he drew a bow at a venture, not aiming particularly at any man; yet God so directed the arrow, that, 1. He hit the right person, the man that was marked for destruction, whom, if they had taken alive, as was designed, perhaps Ben-hadad would have spared; those cannot escape with life, whom God hath doomed to death. 2. He hit him in the right place, between the joints of the harness, the only place about him where this arrow < f death could find entrance. No armour is pn of against the darts of divine vengeance: case the criminal in steel, and it is all one; he that made him, can make his sword to apfjroach to him. That wliich to us seems altogether casual, is done by the determinate counsel and fore-knowledge of God.

V. The army was dispersed by the enemy, and sent home by the king. Either Jehoshaphat or Ahab ordered the retreat of the sheep, when the shepherd was smitten: '^Every man to his city, for it is to no purpose to attempt any thing more," v. 36. Ahab himself lived long enough to see that part of Micaiah's prophecy accomplished, that all Israel should be scattered upon the mountains of Gilead, (x<. 17.) and perhaps with his dying lips did himself give orders for it; for though he would be carried out of the army, to have his wounds dressed, {i>. 34.) yet he would be stayed up in his chariot, to see if his army wei-e victorious; but when he saw the battle increase iigainst them, his spirits sunk, and he died, but his death was so lingering, that he had time to feel himself die; and we may v.'ell imagine with what horror he now reflected upon the wickedness he had committed, the warnings he had slighted, Baal's altars, Naboth's vineyard, Micaiah's imprisonment; now he sees himself flattered into his own ruin, and Zedekiah's horns of iron, pushing, not the Syrians, but himself, into destruction. Thus is he brought to the king of terrors, without hope in his death.

VI. The royal coi-pse was brought to Samaria, and buried there, (v. 57.) and thither were brought the bloody chariot and bloody armour in which he died, V. 38. One particular circumstance is taken notice of, because there was in it the accomplishment of a prophecy. That when they brought the chariot to the pool of Samaria, to be washed, the dogs (and swine, says the Septuagint) gathered about it, and, as is usual, licked the blood, or, as some think, the water in which it was washed, with which the blood was mingled: the dogs made no difference between royal blood and other blood. Now Naboth's blood was avenged, {ch. 21. 19.) and that word of David, as well as Elijah's word, was fulfilled, (Ps. 68. 23.) That thy foot may be dipped in the blood of thine enemies, a7id the tongue of thy dogs in the same. The dogs licking the guilty blood, was perhaps des'ened to represent the terrors that prey upon the guilty soul after death.

Lastly, The sto; y of Ahab is here concluded in the usual form, v. 39, 40. Among his works, mention is made of an ivory house which he built, so called, because many parts of it were inlaid with ivory; perhaps it was intended to vie with the stately palace of the kings of Judah, which Solomon built.

41. And Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel. 42. Jehoshaphat ttias thirty and five years old when he began to reign ; and he reigned twenty and five years in Jerusalem. And his mother's name tvns xAzubah, the daughter of Shilhi. 43. And he walked in all the ways of Asa his father; he turned not aside from it, doing

I. KIAGS, XXII.

fhat lohich was right in tiie eyes of the Loii/5: nevertheless the high places were not taken away; for the people offered and burnt incense yet in the high places. 44. And Je-hosiiaphat made peace with the king ol' Israel. 45. Now the rest of the acts of Je-lujshaphat, and his might that he showed, and how he warred, are they not written in the book of the Chronicles of the kings of Judah? 46. And the remnant of the Sodomites, which remained in the days of his father Asa, he took out of the land. 47. There tvas then no king in Edom: a deputy ivas king.

48. Jehoshaphat made ships of Tharshish to go to Ophir for gold; but they went not: for the ships were broken at Ezion-geber.

49. Then said Ahaziah the son of Ahal3 unto Jehoshaphat, Let my servants go with thy servants in the ships: but Jehoshaphat would not. 50. And Jehoshaphat slept with his fathers, and was buried with his fathers in the city of David his father: and Jehoram his son reigned in his stead. 51. Ahaziah the son of Ahab began to reign over Israel in Samaria the seventeenth year of Jehoshaphat king of Judah, and reigned two years over Israel. 52. And he did evil in the sight of the Lord, and walked in the way of his father, and in the way of his mother, and in the way of Jeroboam the son of Nebat, who made Israel to sin : 53. For he served Baal, and worshipped him, and provoked to anger the Lord God of Israel, according to all that his father had done.

Here is, I

I. A short account of the reign of Jehoshaphat king of Judah, which we shall have a much fuller , narrative of in the book of Clironicles, and of the ! greatness and goodness of that prince, neither of ' which was lessened nor sullied b}' any thing but his intimacy with the house of Ahab, which, upon [ several accounts, was a diminution to him; his confederacy with Ahab in war, we have already found dangerous to him, and his confederacy with Ahaziah his son in trade, sped no better; he offered to go partner with him in a fleet of merchant-ships, that should fetch gold from Ophir as Solomon's navy did, v. 48. See 2 Chron. 20, 35, 36. But while they were preparing to set sail, they were exceedingly damaged and disabled by a storm, brok-fn at Ezion-geber, which a prophet gave Jehoshaphat to understand was a rebuke to him for his league with wicked Ahaziah, 2 Chron. 20. 37. And therefore, as we are told here, {v. 49.) when Ahaziah desired a second time to be a partner with liim, or, if that could not be obtained, that he might hut send his servants with some effects on board Je-hoshaphat's ships, he refused; Jehoshafihat would not; the rod of^ God, expounded by the word of (lod, had effectually broken him off from his con-

federacy with that ungodly unhappy prince. Better buy wisdom dear than be without it; but experience is therefore said to be the mistress of took, because they are fools that will nut learn till they are taught by experience, and particularly, till they are taught the danger of associating witli wicked people.

In ow Jehoshaphat's reign appears here to ha\ t: been none of the longest, but one of the best. 1. It was none of the longest, for he reigned but 25 years; (v. 42.) but then it was in the prime of his time, between 35 and 60, and these 25, added to his father's nappy 41, give us a grateful idea of the flourishing condition of the kingdom of Judah, and of religion in it, for a great while, even when things were very bad, upon all accounts, in the kingdom of Israel. If Jehoshaphat reigned not so long as his father, to balance that, he had not those blemishes on the latter end of his reign, tha>. his father had; (2 Chron. 16. 9, 10, 12.) and it is better for a man that has been in reputation for wisdom and honour, to die in the midst of it, than to outlive it. 2. Yet it was one of the best, both in respect of piety and prosperity. (1.) He did well, he did that which was light in the eyes of the Lord; {v. 43.) obser\ed the commands of his God, and trod in the steps of his good father, and persevered therein, he turned not aside from it; yet every man's character has some but or other, so had his; the high places were not taken away, no, not out of Judah and Benjamin, though those tribes lay so near Jerusalem, that they might easily bring their offerings and incense to the altar there, and could not pretend, as some other of the tribes, the inconveniency of lying remote; but old corruptions are with difficulty rooted cut, especially when they have formerly had the patronage of those that were good, as the high places had of Samuel, Solomon, and some others. (2.) His affairs did well; he prevented the mischiefs which had attended their wars with the kingdom of Isi-ael, establishing a lasting peace, {v. 44.) which had been a greater blessing, if he had contented himself with a peace, and not carried it on to an afiinity with Israel: he put a deputy, or \iceroy, in Edom, so that that kingdom was tributary to him; {v. 47.) and therein the prophecy concerning Ksuu and Jacob was fulfilled, that the elder should serve the younger; and, in general, mention is made of his might and his wais, •?'. 45. He pleased God, and God blessed him with strength and success; his death is spoken of, (f. 50.) to shut up his story, yet, in the history of the kings of Israel, we find mention of him afterward, 2 Kings 3. 7.

II. The beginning of the story of Ahaziah the son of Ahab; (i'. 51.. 53.) his reign was very short, not two years. Some sinners God makes quick work with. It is a very bad character that is here given him; he not only kept up Jeroboam's idolatry, but the worship of Baal likewise: though he had heard of the ruin of Jeroboam's family, and had seen his own father drawn into destruction by the prophets of Baal, who had often been proved false prophets, yet he received no instruction, took no warning, but followed the example of his wicked father, and the counsel of his more wicked mother Jezebel, who was still living. Miserable are the children that not only derive a stock of corruption from their parents, but are thus taught by them to trade with It; and unhappy, most unhappy parents, they that help to damn their children's souls.

AN

EXPOSITION

WITH

PRACTICAL OBSERVATIONS,

OF THE SECOND BOOK OF

KINGS.

This second book of the Kings (which the Septuagint, numbering from Samuel, calls the fourth') is a continuation of the former book; and, some think, might better have been made to begin with the 51st verse of the foregoing chapter, where the reign of Ahaziah begins. The former book had an illustrious beginning, in the glories of the kingdom of Israel, when it was entire; this has a melancholy conclusion, in the desolations of the kingdoms of Israel first, and then of Judah, after they had been long broken into two; for a kingdom, divided against itself, cometh to destruction. But as Ehjah's mighty works were very much the glory of the former book, toward the latter end of it; so were Elisha's the glory of this, toward the beginning of it. These prophets outshone their princes; and therefore, as far as they go, the history shall be accounted for in them. Here is,

I. Elijah fetching fire from heaven, and ascending in fire to heaven, c/i. 1, 2.

II. Elisha Avorking many miracles, both for prince and people, Israelites and foreigners, ch. 5"7,

III. Hazael and Jehu anointed, the former for the correction of Israel, the latter for the destruction of the house of Ahab, and the worship of Baal, c/i. 8'»10.

IV. The reigns of several of the kings, both of Judah and Israel, ch. ll- 'IG.

V. The captivity of the ten tribes, ch. 17.

VI. The good and glorious reign of Hezekiah, ch. 18*-20.

VII. Manasseh's wicked reign, and Josiah's good one, ch. 21* •23.

VIII. The destruction of Jerusalem by the king of Babylon, ch. 24, 25. This history, in the several j)assages of it, confirms that observation of Solomon, That righteousness exalts a nation, but sin is the refiroach of any fieople.

II. KINGS, I.

CHAP. I.

We here find Ahaziah, the g;enuine son and successor of Ahab, on the throne of Israel. His rei<Tn continued not two years; he died by a fall in his own house; which, after the mention of the revolt of Moab, (v. 1.) we have here an account of. I. The message, which, on that occasion, he sent to the god of Ekron, v. 2. II. The message he received from the God of Israel, v. 3.. 8. IH. The destruction of the messengers he sent to seize the prophet, once and again, v. 9 . . 12. IV. His compassion to, and compliance with, the third messenger, upon his submission, and the delivery of the message to the king himself, v. 13.. 16. V. The death of Ahaziah, v. 17, 18. In the story we may observe how great the prophet looks, and how little the prince.

I. nr^HEN Moab rebelled against Israel JL after the death of Ahab. 2. And Ahaziah fell down through a lattice in his upper chamber that ivas in Samaria, and was sick. and he sent messengers, and said unto them, Go, inquire of Baal-zebub, the

god of Ekron, whether I shall recover of this disease. 3. But the angel of the Lord said to Elijah the Tishbite, Arise, go up to meet the messengers of the king of Samaria, and say unto them. Is it not because there is not a God in Israel, that ye go to inquire of Baal-zebub, the god of Ekron ? 4. Now, therefore, thus saith the Lord, Thou shalt not come down from that bed on which thou art gone up, but shalt surely die. And Elijah departed. 5. And when the messengers turned back unto him, he said unto them. Why are ye now turned back? 6. And they said unto him, There came a man up to meet us, and said unto us. Go, turn again unto the king that sent you, and say unto him, Thus saith the Lord, Is itnoX

yGl

I]. KINGS, r.

Irocause there is not a God in Israel, that thou sendest to inquire of Baal-zebub, the j^od of Ekron ? therefore thou shalt not come down fiom that bed on which thou art gone up, but shalt surely die. 7. And he said unto them, What manner of man 7vas he which came up to meet you, and told you these words ? 8. And they answered him, He was a hairy man, and girt with a girdle of leather about his loins. And he said It IS Elijah the Tishbite.

We have here, Ahaziah, the wicked king of Israel, under God's rebukes, both by his providence and by his prophet; by his rod and by his word.

I. He is crossed in his affairs. How can those expect to prosper, that do evil in the sight of the Lord, and provoke him to anger? When he rebelled against God, and re.oiled from his allegiance to lum, Moab rebelled against Israel, and resolted from the subjection they had long paid to the kings of Israel, v. 1. The Edom.tes that bordered on Ju-dah, and were tributaries to the kings of Judah, still continued so, as we find in the chapter before, {v. 47.) till, in the wicked reign of Joram, they broke that yoke, {ch. 8. 22.) as the Moabites did low. If men break their covenants with us, and withdraw their duty, we must reflect upon our ijreach of covenant with God, and tiie neglect of our duty to him. Sin weakens and impoverishes us. We shall hear of the Moiibites, ch. 3. 5.

II. He is seized with sickness in body, not from any inward cause, but by a severe accident; He fell down through a lattice, and was much bruised with tlve fall; perhaps it threw him into a fever, v. 2. Wherever we go, there is but a step between us and death. A man's house is his castle, but not to secure him against the judgments of God. The cracked lattice is as fatal to the son, when God pleases to make it so, as the bow drawn at a venture, was to the father. Ahaziah would not attempt to reduce the Moabites, lest he should perish in the held of battle; but he is not safe, thougti he tarry at home. Royal palaces do not always yield firm footing. The snare is laid for the sinnei- in the ground where he thinks least of it, Job 18. 9, 10. The whole creation, which groans under the burthen of man's sin, will, at length, sink and break under the v/eight, like this lattice. He is never safe, that has God for his Enemy.

III. In his distress, he sends messengers to inquire of the god of Ekron, whether he should recover or no, V. 2. And here, 1. His inquiry was very foolish; Shall I recover? Even nature itself would rather have asked, "What means may I use, that I may recover?" But as one solicitous rnly to know his fortune, not to know his duty, his question is'only this, Shall I recover? which a little time would give an answer to. We should be more thoughtful what will become of us after death, than how, or when, or where, we shall die; and more desirous to be told how we may conduct oui'seh es vi'cU in our sickness, and get good to our souls by it, tlian whetlier we shall recover from it. 2. His sending to Baal-zebub was very wicked; to make a df?ad and dumb idol, perhaps newly erected, (for idolaters were fond of new gods,) his oracle, was no less a reproach to his reason than to his religion. Baal-zebub signifies the lord of a fly; one of their Baals, that, perhaps, gave his answers either by tlie power of the demons, or the craft of the priests, with a humming noise, like that of a great fly; or that had (as they fancied) rid their country of the swarms oi flies wherewith it was infeste 1, or of

some pestilential disease brought among them by flies. Perhaps this dunghill-deity was as famous then, as the oracle of Delphos was, long after, in Greece. In the New Testament, the firince of the devils is called Beel-zebub; (Matth. 12. 24.) for the gods of the Gentiles were devils, and this, perhaps, gi'ew to be one of the most famous.

IV. Elijah, by direction from God, meets the messengers, and turns them back with an answer that shall save them the labour of going to Ekron. Had Ahaziah sent for Elijah, humbled himself, and begged his prayers, he might have had an answer of peace; but if he send to the god of Ekron, instead of the God of Israel, that, like Saul's consulting the witch, shall fill the measure of his iniquity, and bring upon him a sentence of death. They that will not inquire of the word of God for their comfort, shall be made to hear it, whether they will or no, to their amazement.

1. He faithfully reproves his sin; {v. 3.) Is it not because there is not (that is, because you think there is not) a God in Israel, {because there is no God, none in Israel, so it may be read,) that ye go to inquire of Baal-zebub, the god of Akron, a despicable town of the Philistines, (Zech. 9. 7.) long since vanquished by Israel? Here, (1.) The sin was bad enough, giving that honour to the Devil, which is due to God alone, which was done as much by their inquiries, as l)y their sacrifices. Ntte, It is a very wicked thing, upon any occasion or pretence whatsoever, to consult with the Devil. This wickedness reigned in the heathen world, (Isa. 47. 12, 13.) and remains too much even in the christiar world, and the Devil's kingdom is supported by it. (2.) The construction which Elijah, in God's name, puts upon it, makes it much worse: " It is because you think not only that the God of Israel is not able to tell you, but that there is no God at all in Israel; else you would not send so far for a divine answer.' Tsote, A practical and constructive atheism is the cause and malignity of our departures from God. Surely we think there is no God in Israel, when we live at large, make flesh our arm, and seek a portion in the things of this world.

2. He plainly reads his doom; '• Go, tell him, he shall surely die, v. 4. Since he is so anxious to know his fate, this is it; let him make the best of it." The certain fearful looking for of judgment and indignation which this message must needs cause, cannot but cut him to the heart.

V. The message being delivered to him by his servants, he inquires of them by whom it was sent him, and concludes, by their description of him, that it must be Elijah, v. 7, 8. For, 1. His dress was the same that he had seen him in, in his father's court. He was clad in a hairy garment, and had a leathern girdle about him, plain and homelv in his garb. John Baptist, the Elias of the New Testament, herein resembled him, for his clothes were made of hair-cloth, and he was girt with a leathern girdle, Matth. 3. 4. He that was clothed with the Spirit, despised all rich and gay clothing. 2. His message was such as he used to deliver to his father, to whom he never prophesied good, but evil. Elijah is one of tliose witnesses that still torment the inhabitants of the earth, Rev. 11. 10. He that was a thorn in Ahab's eyes, will be s;i in the eyes of his son, while he treads in the stL-i)s of his wickedness; and he is ready to cry ( ut, as his father did. Hast thou found me, 0 vunr enemy? Let sinners consider, that the word which took hold of their fathers, is still as quick and powerful a; ever. See Zech. 1. 6. Heb. 4. 12.

9. Then the king sent unto him a captain of fifty with his fifty. And he went up t) him; (and, behold, he sat on the top of ;i

11. KINGS, 1.

5(56

hill;) and he spake unto him, Thou man of God, die king hadi said, Come down. 10. And Elijah answered and said to the captain of fifty. If I 6e a man of God, then let fire come down from heaven, and consume thee and thy fifty. And there came down fire from heaven, and consumed him and his fifty. 11. Again also he sent unto him another captain of fifty with his fifty. And he answered and said unto him, O man of God, thus hath the king said. Come down quickly. 12. And Elijah answered and said unto them. If I 6e a man of God, let fire come down from heaven, and consume thee and thy fifty. And the fire of God came down from heaven, and consumed him and his fifty. 13. And he sent again a captain of the third fifty with his fifty. And the third captain of fifty went up, and came and fell on his knees before Elijah, and besought him,- and said unto him, O man of God, I pray thee, let my life, and the life of these fifty thy servants, be precious in thy sight. 14. Behold, there came fire down from heaven, and burnt up the two captains of the former fifties with their fifties: therefore let my life now be precious in thy sight. 15. And the angel of the Lord said unto Elijah, Go down with him ; be not afraid of him. And he arose, and went down with him unto the king. 16. jVnd he said unto him. Thus saith the Lord, Forasmuch as thou hast sent messengers to inquire of Baal-zebub, the god of Ekron, {is it not because there is no God m Israel to inquire of his word?) therefore thou shalt not come down off that bed on which thou art gone up, but shalt surely die. 17. So he died, according to the word of the Lord, which Elijah had spoken: and Jehoram reigned in his stead, in the second year of Jehoram the son of Jehoshaphat, king of Judah; because he had no son. 18. Now the rest of the acts of Ahaziah which he did, are they not written in the book of the Chronicles of the kings of Israel ?

Here,

I. The king issues out a warrant for the apprehending of Elijah. If the God of Ekron had told hinn he sliould die, it is probable he would have taken it quietly; but now that a prophet of the Lord tells him so, reproving him for his sin, and reminding him of the God of Israel, he cannot bear it: so f.ir is he from making any good improvement of the warning given him, that he is eniaged against the prophet; neither his sickness, nor the thoughts of death, made any good impressions upon him, or possessed him with any fear of God: no external alarms will startle and soften secure sinners, but rather exasperate them. Did the king think Elijah a prophet, a true prophet? Why then durst he persecute him? Did he think him a common per-lOn? What occasion was there to send such a force,

in oi'der to seize him? Thus a band of men must take our Lord Jesus.

II. The captain that was sent with his fifty soldiers, found Elijah on the top of a hill, (some think Carmel,) and commanded him, in the king's nam*;, to surrender himself, v. 9. Elijah was now so far from absconding, as formerly, in the close recesses of a cave, that he makes a bold appearance on the top of a hill; experience of God's protection makes him more bold. The captain calls him a man cf God, not that he believed him to be so, or reverenced him as such a one, but because he was common ly called so; had he really looked upon him as a prophet, he would not have attempted to make him his prisoner; and had he thought him intrusted with the word of God, he would not have pretended to command him with the word of a king.

III. Elijah calls for fire from heaven, to consume _ this haughty daring sinner, not to secure himself, ' he could have done that some other way, nor to avenge himself, for it was not his own cause that he appeared and acted in; but to prove his mission, and to reveal the nvrath of God from heaven against the ungodliness and unrighteousness of men. This captain had, in scorn, called him a man of God: " If I be so," says Elijah, " thou shalt pay dear for making a jest of it." He valued himself upon his commission, (the king has said, Come down, J but Elijah will let him know that the God of Israel is superior to the king of Israel, and has a greater power to enforce his commands. It was not long since Elijah had fetched fire from heaven, to consume the sacrifice, (1 Kings 18. 38.) in token of God's acceptance of that sacrifice as an atonement for the sins of the people; but they having slighted that, now the fire falls, not on the sacrifice, l^ut on the sinners themselves, v. 10. See here, 1. What an interest the prophets had in heaven; what the Spirit of God in them demanded, the power of God effected; Elijah did but speak, and it was done; he that formerly had fetched water from heaven, now fetches fire. O the power of prayer! Concerning the work of my hands, connnand ye me, Isa. 45. 11. 2. What an interest heaven had in the prophets! God was always ready to plead their cause, and avenge the injuries done to them. Kings shall still be rebuked for their sakes, and charged to do his firofihets no harm. One Elijah is more to God than 10,000 captains and their fifties. Doubtless Elijah did this by a divine impulse, and yet our Saviour would not allow the disciples to draw it into a precedent, Luke 9. 54. They were now not far from the place where Elias did this act of justice upon provoking Israelites, and would needs, in like manner, call for fire upon those provoking Samaritans; " No," says Christ, " by no means; you know not what manner of sjiirit you are of;" that is, (1.) " You do not consider ivha't manner of spirit, as disciples, you are called to, and how different from that of the Old Testament dispensation; it was agreeable enough to that dispensation of terror, and of the letter, for Elias to call for fire; but the dispensation of the Spirit and of grace will by no means allow of it." (2.) "You are not aware what manner of spirit you are, upon this occasion, actuated by, and how different from that of Elias: he did it in holy zeal, you in passion; he was concerned for God's glory, you for vour own reputation only." God judges men's practices by their principles, and his judgment is according to truth. ♦

IV. This is repeated a second time; would one think it? 1. Ahaziah sends, a second time, to apprehend Elijah, (x'. 11.) as if he were resolved not to be baffled by onuiipotence itself; obstinate sinners must be convinced and conquered, at last, hv the fire of hell, for fire from heaven, it seems, will not do it. 2. Another captain is readv with his

II. KINGS, II.

fifty, who, in his blind rage against the prophet, and his blind obedience to the king, dares engage in that service which had been fatal to the last undertakers; this is as impudent and imperious as the last, and more in haste; not only, " Come down quietly, and do not struggle," but, without taking any notice ci" what had been done, he says, " Come dow?i quickly, and do not trifle, the king's business requires' haste; come down, or I will fetch thee down." 3. Elij ih relents not, but calls ior another flash of liglitnnig, which instantly lays this captain and his fifty dead upon the spot; they that will sin like others, must expect to suffer like them; God is inflexibly just.

V. The third' captain humbled himself, and cast himself upon the mei-cy of God and Elijah. It does not appear that Ahaziah ordered him to do so, (his stubborn heart is as hard us ever; so regardless is he of the terrois of the Lord, so little aifected with the manifestations of his wrath, and withal so prodigal of the lives of his subjects, that he sent a third with the same provoking message to Elijah,) but he took warning b}- the fate of his predecessors, who, perhaps, lay dead before his eyes; and, instead of summoning the prophet down, fell down before him, and begged for his life and the lives of his soldiers, acknowledging their own evil deserts, and the prophet's power; (v. 13, 14.) Let my life be firecioiis in thy sight. Note, There is nothin:^- to be got by contending witli God: if we would prevail with him, it must be by supplication; if we would not fall before God, we must bow before him; and those are wise f r themselves, who learn submission from the fatal consequences which others entail by their obstinacy.

VI. Elijah does more than grant the request of this third captain. God is not severer with those that stand it out against him, than he is ready to stiow mercy to those that repent, and submit to him; ne\er any found it in vain to cast themselves upon the mercy of God. This captain not only has )iis life spared, but is permitted to carry his point; Elijah, being so commanded by the angel, goes down ivithhim to the king, v. 15. Thus he shows that he, before, refused to come, not because he feared the king or c( urt, but because he would not be imperiously summoned, and would not lessen the honour of his master; lie magnijies his office. He comes boldly to the king, and tells him, to his face, (let him take it as he m ly,) what he had, before, sent to him, {v. 16.) that he should surely and shortly die; he mitigates not the sentence, either for fear of the king's displeasure, or in pity to his misery: the God of Israel has condemned him, let him send to see whether the God of Ekron can deliver him. So thunder-struck is Ahaziah with this message, when it comes fi-om the prophet's own mouth, that neither he, nor any of those about him, durst offer him any violence, nor so much as gi\ e him an affront; but out of that den of lions he comes unhurt, like Daniel. Who can harm those whom (xod will shelter?

Lastly, The prediction is accomplished in a few days; Ahaziah died, {v. 17.) and, dying childless, left his kingdom to his brother Jehoram; his father reigned wickedly twenty-two years, he not two; sometimes the wicked live, become old, yea, are mighty in power; but they who therefore promise themselves prosperity in im])icty, may, perhaps, find themselves deceived; for, (:is Bishop Hall observes here,) "Some sinners li\ e long, to negravate their jude:n)ent, others die soon, to hasten it;" but it is certain th.it exnl /lursues simiers, and, sooner or later, it will overtake them; nor will any thing fill the measure sooner than that complicated iniquity of Ahaziah; honouring the Devil's oracles, an(> hating God's oracles.

CHAP. II.

In this chapter, we have, I. That extraordinary event, the translation of Elijah; in the close of the foregoing chapter, we had a wicked king leaving the world in disgrace, here we have a holy prophet leaving it in honour; the departure of the former was his greatest misery, of the latter, his greatest bliss: men are as their end is. Here is, 1. Elijah taking leave of his friends, the sons of the prophets, and especially Elisha, who kept close to him, and walked with him through Jordan, v. 1.. 10. 2. His r.ipture into heaven by the ministry of angels, (v. II.) and Elisha's lamentation ofthe loss this earth had of him, V. 12. II. The manifestation of Elisha, as a pro;j/jf< I'/j his room. 1. By the dividing of Jordan, v. 13, 14. 2. By the respect which the sons of the prophets paid him, v. 15.. 18. 3. By the healing of the unwholesome waters of Jericho, v. 19 . . 22. 4. By the destruction of the children of Beth-el that mocked him, v. 23. . 25. This revolution in prophecy makes a greater figure than the revolution of a kingdom.

1. 4 ND it came to pass, when the Lord JjL would take up Ehjah into heaven by a whirlwind, that Elijah \vent with Elisha from Gilgal. 2. And Elijah said unto Elisha, Tarry here, I pray thee; for the Lord hath sent me to Beth-el. And Elisha said unto him. As the Lord liveth, and as thy soul liveth, I will not leave thee. So they went down to Beth-el. 3. And the sons of the prophets that ivere at Beth-el came forth to Elisha, and said unto him, Knowest thou that the Lord will lake away thy master from thy head to-day ? And he said. Yea, I know it j hold you your peace. 4. And Elijah said unlo him, Elisha, tarry here, I pray thee; for the Lord hath sent me to Jericho. And he said. As the Lord liveth, and as thy soul liveth, I will not leave thee. So they came to Jericho. 5. And the sons of the prophets that ivere at Jericho came to Elisha, and said unto him, Knowest thou that the Lord will take away thy master from thy head to-day? And he answered, Yea I know it; hold you your peace. 6. And Elijah said unto him. Tarry, 1 pray thee, here ; for the Lord hath sent me to Jordan. And he said, As the Lord liveth, and as thy soul liveth, I will not leave thee. And they two went on. 7. And fifty men of thi; sons of the prophets went, and stood to view-afar off: and they two stood by Jordan. 8. And Elijah took his mantle, and wrapped it together, and smote the waters, and they were divided hither and thither; so that they two went over on dry ground.

Elijah's times, and the events concerning him, are as little dated as those of any great man in scripture; we are not told of his age, nor in what year of Ahab's reign he first aj^peared, nor in what year of Joram's he disappeared, and therefore cannot conjecture how long he flourish.ed; it is sujjposed about 20 years in all.

Here we are told,

I. That God had determined to take him up into hea\cn by a whirlwind, v. 1. He would do it. and, it is probable, let him knov,- of his purpose.

11. KINGS, 11.

567

some time before, that he would shortly take him from the world, not by death, but translate him body and soul to heaven, as Enoch was, only causing him to undergo such a change as would be necessary to the qualifying of him to be an inhabitant in that woi'ld of spirits; and such as they shall undergo, who will be found ali\ e at Christ's coming. It is not for us to say, why God would put such a peculiar honour upon Elijah above any other of the prophets; he was a man subject to like passions as ive are, knew sin, and yet never tasted death. Wherefore is he thus dignified, thus distinguished, as a man whom the Kuig of kings did deliglit to honour? We may suppose that herein, 1. God looked back upon his past services, which were eminent and extraordinary, and intended him a recompense for those, and an encouragement to the sons of the prophets to tread in the steps of his zeal and faithfulness, and, whatever it cost them, to witness against the corruptions of the age they lived in. 2. He looked down upon the present dark and degenerate state of the church, and would tlms give a very sensible proof of another life after this, and draw the hearts of the faithful few upward toward himself, and that other life. 3. He looked forward to the evangelical dispensation, and, in the translation of Elijah, gave a type and figure of the ascension of Christ, and the o/iening of the kingdom of heaven to all believers. Elijah had, by faith and prayer, conversed much with heaven, and now he is taken thither, to assure us that if we have our conversation in heaven, while we are here on earth, we shall be there shortly, the soul shall, (and that is the man,) be happy there, there for e\er.

n. That Elisha had determined, as long as he continued on earth, to cleave to him, and not to leave him: Elijah seemed desirous to shake him off, would have had him stay behmd at Gilgal, at Bethel, at Jericho, v. 2, 4, 6. Some think, out of humility; he knew what glory God designed for him, but would not seem to glory in it, nor desired it should be seen of men; (God's favourites covet not to have it proclaimed before them, that they are so, as the favourites of earthly princes do;) or rather, it was to try him, and make his constant adherence to him, the more commendable, like Naomi's peisuading Ruth to go back: in vain does Elijah entreat him to tarry here, and tarry there; he resolves to tarry no where behind his master, till he goes to hea\ en, and leaveshim behind on this earth; whatever comes of it, I will not leave thee; and why so? Not only because he loved him, but, 1. Because he desired to be edified by his holy heavenly converse as long as he staid on earth; it had always been pi-ofitable, but, we may suppose, now, more so than ever. We sliould therefore do all the spiritual good we can, one to another, and get all we can, one by another, while we are together, because we are to be together but a while. 2. Because he desired to be satisfied concerning his departure, and to see him when he was taken up, that his faith might be confiimed, and his acquaintance with the invisible world increased. He had long followed Elijah, and he would not leave him now when he hoped for the parting blessing; let not those that follow Christ, come short by tiring at last.

ni. That Elijah, before his departure, visited the schools of the prophets, and took leave of them; it seems that there were such schools in many of the cities of Israel, probably, even in Samaria itself; here we find sons of the jirophets, and considerable numbers of them, c\ en at Beth-el, where one of the calves was set up, and at Jericho, which was lately built in defiance of a di\ ine curse. At Jerusalem, and in the kingdom of Judah, they had priests and'Levites, and the temple-service, the want .of which, in the kingdom of Israel, God gra-

ciously made up by those colleges, where men were trained up and employed in the exercises of religion and devotion, and whither good people resorted to solemnize the appointed feasts with praj -ing and hearing, when they had not conveniences for sacrifice or incense; and thus religion was kept up in a time of gener il apostasy. Much of God was among these prophets, and more were the children of the desolate than the children of the married wife; none of all the High Priests were comjxirable to th' se two gie.t men Elijah and Elisha, who, fcr aught we know, never attended in the temple at Jerusalem. Ti.ese seminaries of religion and virtue, which Elijah, it is probable, had been instrumental to fiund, he now visits, before hiS departure, to instruct, encourage, and bless them. Note, Those that are going to hea\en themselves, ought to be concerned for those they leave behind them on earth, and to Iea\ e witli them their experiences, testimonies, c(.unsels, and prayess, 2 Pet. 1. 15. When Clirist said, with triumph, J\''ow I am no more in the world, he added, with tenderness, J^ut these are; I'ather, ktefi thtm.

IV. That the sons of the prophets had intelligence, (either from Elijah himself, or by the spirit of prophecy in some of their own society,) or suspected, by the solemnity of Elijah's farewell, thr.t he was now shortly to i)e removed; and, 1. They told Elisha of it, both at Beth-el, {v. 3.) and at Jer.'-cho; [xK 5.) Knoivest thou that the Lord will take away thy master from thy head to-day? I'his they stiid, not as upbraiding him with his loss, or expecting that when h;s master wis gone, he would bi' upon the level with them, but to show how full they were of the thoughts of this mattei', and big with expectation of the event, and to admonish Elisha to prepare foi- the loss; know we not that our nearest relations, and dearest friends, must shortly be taken frotu us? 77if Lord will take them, we lose tluni not till lie calls for them, whose they are, and who takelh away, arid none can hinder him. He takes away superiors from our head, inferiors from cur feet, equals from cur arms; let us therefore carefully do the duty of every relation, that we may reflect upon it with comfort, when it comes to be dissolved. Elisha knew it too well, and sorrow had filled his heart upon this account, (as it did the disciples in a like case, John 16. 6.) and therefore he did not need to be told of it, did not care frr hearing of it, and would not be interrupted in his contemplations on this great concern, or, in the least, diverted from h's attendance upon h's master; Ikjiow it, hold ye your peace: he speaks not this peevishly, or in contempt of the sons of the prophets, but as one that was himself, and would have them, composed and sedate, and with an awful silence expecting tlie event; / know it, be silent, Zech. 2. 13. 2. They went themselves to be witnesses of it at a distance, though they might not closely attend; {v. 7.) Fify of them stood to view afar off, intending to satisfy their own curiosity, but God so ordered it, that they might be eye-witnesses of the honour Heaven did to that prophet, wlio was des/iised and rejected of men. God's works are well worthy cur notice; when a door is opened in heaven, the call is, Come up hither, come and see.

V. That the miraculous dividing of the river Jr. -dan was the preface to Elijah's translation iiitci th'-heavenly Canaan, as it had been to the entranc e cf Israel into the earthly Canaan, v. 8. He must go on the other side Jordan, to be translated, because it was his native country, and that he m'ght he near the place where Moses'died, and that thus h^n-'uv might be put on that part of the countn', which was most despised. He and Elisha might liave gone over Jordan bv a feny, as other passeneers did, but God would magnify Elijah in his exit, ash<

n. KLNGS. II.

(Ud Jcshua r\ a'a entrmce, by the dividing of this rivfr, J;)sh. 3. 7. As Moses with his rod divided the se;i, so Rlj ih with his imnitla divided Jordan, both, the innignia — the badgcn of their office; these waters, of old, yielded to the ark, now, to tlie prophet's mantle, which, to those tiiat wanted the ark, was an equivalent token of God's presence. When God will take up his faithful ones to heaven, death is the Jordan which, immediately before their translation, they must pass through, and they find a way through it, a safe and comfortable way; the death of Christ has divided those waters, that the ransomed of the Lord may pass over; O death, where 's thy sting! thy hurt, thy terror.'

9.' And it came to pass, when they were gone over, that EUjah said unto Ehsha, Ask what I shall do for thee, before I be taken away from thee. And Elisha said, I pray thee, let a double portion of thy spirit be upon me. 10. And he said, Thou hast asked a hard thing: nevertheless^ if thou see me u)hen I am taken from thee, it shall be so unto thee; but if not, it shall not be so. 11. And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven. 12. And Elisha saw //, and he cried. My father, my father! the chariot of Israel, and the horsemen thereof. And he saw him no more: and he took hold of his own clothes, and rent them n two pieces.

Here,

I. Elijah makes his will, and leaves Elisha his lieir, now anointing him to be a propliet in his room, more than when he cast his mantle ufion him, 1 Kings 19. 19.

1. Elijah, being greatly pleased with the constancy of Elisha's affection and attendance, bade him ask what he should do for him, what blessing he should leave him at parting; he does not say, 'as Bishop Hall well observes,) "^sk of me when I am gone, in heaven I .shall be better able to befriend thee," but, "Ask before I go." Our friends on earth may be spoken to, and can give us an answer, liut we know not that we can have access to any friend m heaven but Christ, and God in him; Abraham is i'^norant of us.

2. Elisha, having this fair opportunity to enrich liimself with the best riches, prays for a double fiortion of his s/iirit; he asks not for wealth, or honour, or exemjjtion from trouble, but to be quali-fif'd for the service of (iod and his generation; he asks, (1.) For the Sj^rit; not that the gifts and graces of the Spirit were in Elij ih's power to give, rlierefore he says not, "Give me the Spirit," (he knew very well it was God's gift,) but, "Let it be ufion me, intercede with God for this, for me." Christ bade his disciples ask what thev would, not one, but all, and promised to send the Spirit, with much more authority and assurance than Ehjah could. (2.) For A/s spirit; because he was to be a prophet in his room, to carry on his work, to father the sons of the prophets, and face their enemies; because he had the same difficulties to encounter, and the same perverse generation to deal with, that he had, so that if he have not his spirit, he has not strength according to the day. (3.) For a. double

portion of his spirit; he does not mean double to what he had, but double to what tne rest of the prophets had, from whom so much would not be expected as from Elisha, who had been brought up under Elijah. It is a holy ambition to covet earnestly the best gifts, and those which will render us most serviceable to God and our brethren. Note, We all ought, both ministers and people, to set before us the examples of our predecessors, to labour after their spirit, and to be earnest with God for that grace which carried them through their work, and enabled them to finish well.

3. Elijah promises him that which he asked, but under two provisos, v. 10. (1.) Piovided he put a due value upon it, and esteem it highly: this he teaches him to do, by calling it a hard thing; not too hard for God to do, but too great for him to expect. Those are best prepared for spiritual bless-mgs, that are most sensible of their worth, and their own unworthiness to receive them. (2.) Provided he kept close to his master, even to the last, and was observant of him: If thou see me when I am taken from thee, it shall be so, otherwise not. A diligent attendance upon his master's instnactions, and a careful observance of his example, particularly now in his last scene, were the condition, and would be a proper means of obtaining much of his spirit: taking strict notice of the manner of his ascension, would likewise be of great use to hiill. The comforts of departing saints, and their experiences, will mightily help, both to gild our comforts, and to steel our resolutions. Or, perhaps, this was intended only as a sign; "If God favour thee so far as to give thee a sight of me when I ascend, take that for a token that he will do this for thee, and depend upon it." Christ's disciples saw him ascend, and were, thereupon, assured that they should, in a little time, be filled with his Spirit, Acts 1. 8. Elisha, we may suppose, hereupon, prayed earnestly. Lord, show me this token for good.

II. Elijah is carried up to heaven in a fiery chariot, v. 11. Like Enoch, he was translated, that he should not see death; and was (as Mr. Cowley expresses it)

" The second man that leap'd the ditch Where all the re-^l of mankind ("ell, And went not downward to the sky."

Many curious questions might be asked about this mattei', which could not be answered. Let it suffice that we are here told,

1. What his Lord, when he came, found him doing. He was talking with Elisha, instructing and encouraging him, directing him in his work, and quickening him to it, for the good of those whom he left behind. He was not meditating or praying, as one wholly taken up with the world he was going to, but engaged in edifying discourse, as one concerned about the kingdom of God among men. We mistake, if we think our preparation for heaven is carried on only by contemplation, and the acts of devotion. L^sefulness to others will pass as well in our account as any thing. Thinking of divine things is good, but talking of them (if it come from the heart) is better, because for edification, 1 Cor. 14. 4. Christ ascended as he was blessing his disciples.

2. What convoy his Lord sent for him; a chariot of fire, and horses of fire, which appeared either descending upon them from the clouds, or (as Bishop Patrick thinks) running toward them upon the ground: in this form the angels appeared. The souls of all the faithful are carried by an invisible guard of angels into the bosom of Abraham; but Elijah being to cany his body with him, this heavenly guard was visible, not in a human shape, ?s

JI. KINGS, n.

5G9

usual, though they might so have borne him up in their arms, or can-ied him as on eagles' wings, but that had been to carry him like a child, like a lamb; (Isa. 40. 11, 31.) they appear in the form of a chariot and liorses, that he may ride in state, may ride in triumph, like a prince, like a conqueror, yea, more than a corKjueror; the angels are called, in scripture, Cherubim and Serafihim, and their appearance liere, though it may seem below their dignitv, answers to lioth those names; for, (1.) Se-rajihiin signifies /?(/•;/, and God is said to make them a Jlame of fire, Ps. 104. 4. (2.) Cherubim (as man}- think) signifies chariots, and they are called tlie chariots of God, Ps. 68. 17. And he is said to 7-ide ujion a cherub, (Ps. 18. 10.) to which

f)erhaps there is an allusion in Ezekiel's vision of our living creatures, and wheels, like horses and chariots; in Zechariali's vision they are so represented, Zech. 1. 8.—6. 1. Compare Rev. 6. 2, 8cc. See the readiness of the angels to do the will of God, even in the meanest ser\ ices, for the good of them that shall be heirs of salvation. Elijah must remove to the world of angels, and therefore, to show how desirous they were of his company, some of them would come to fetch him; the chariot and horses appeared like fire, not for burning, but brightness, not to torture or consume him, but to render his ascension conspicuous and illustrious in the eyes of those that stood afar off to view it. Elijah had burned with holy zeal for God and his lionour, and now with a heavenly fire he was refined and translated.

3. How he was separated from Elisha; this chariot parted them both asunder. Note, The dearest friends must part; Elisha had protested he would not leave him, yet now is left behind by him.

4. Whither he was carried; he loent ufi by a ivhirhvind into hea-ven; the fire tends upward, the whii'lvvind helped to carry him through the atmosphere, out of the reach of the magnetic virtue of this eajth, and then how swiftly he ascended through the pure ether to the world of holy and blessed spirits, we cannot conceive.

" Rut where he stopt, will ne'er be known,

Till phcenix-niiture, ased grown,

To a hotter heiiig shall aspire,

Mounting herself, like him, to eternity in fire."— Cowley.

Elijah had once, in a passion, wished he might die; yet God was so gracious to him, as not only not to take him at his word then, but to honour him with this singular privilege, that he should never see death; and by this instance, and that of Enoch, (1.) God showed how men should have left the world, if they had not sinned, not by death, but by a translation. (2.) He gave a glimpse of that life and immortality which are brought to light by the gospel, of the glory reserved for the bodies of the saints, and the ofiening of the kingdom of heaven to all believers, as then to Elijah; it was also a figure of Christ's ascension.

III. Elisha pathetically laments the loss of that gi-eat prophet, but attends him with an encomium, V. 12. 1. He saw it; thus he received the sign by which he was assured of the grant of his request for a double portion of Elijah's spirit; he looked steadfastly toward hea\ en, whence he was to expect that gift, as the disciples did. Acts 1. 10. He saw it a while, but the vision was presently out of his sight; and he ^.aw him no more. 2. He rent his own clothes, in token of the sense he had of his own and the public V ss; though Elijah was gone triumphantly to hea\ en, yet this world could ill spare him, and therefore his removal ought to be much regretted by the survivors. Surely their hearts are hard, whose eyes are dry, when God, by taking away faithful useful men, calls for weeping and

Vol. 11.-4 C

mourning. Though Elijah's departure made way for Elisha's eminency, especially since he was now sure of a double portion of his spirit, yet he lamented the loss of him, for he loved him, and could have served him for ever. 3. He gave him a very honourable character, as the reason why he thus lamented the loss of him. (1.) He himself had lost the guide of his youth; Aly father, my father! he saw his own condition like that of a fatherless child thrown upon the world, and laments it accordingly. Christ, when he left his disciples, did not leave them orphans, (John 14. 15.) but Elijah must. (2.) The public had lost its best guard; he was the chariot of Israel, and the horsemen thereof He would have brought them all to heaven, as in this chariot, if it had not been their own fault; they used not chariots and horses in their wars, but Elijah was to them, by his counsels, reproofs, and prayers, better than the strongest force of chariot and horse, and kept off the judgments of God; his departure was like the routing of an army, an irreparable loss. Better have lost all our men of war than this man of God.

13. He took up also the mantle of Elijah that fell from him, and went hack, and stood by the bank of Jordan; 14. And he took the mantle of Elijah that fell from him, and smote the waters,and said. Where ?s the Lord God of Elijah? And when he also had smitten the waters, they parted hither and thither: and Elisha went over. 15. And when the sons of the prophets, which wereio view at Jericho, saw him, they said. The spirit of Elijah doth rest upon Elisha. And they came to meet him, and bowed themselves to the ground before him: 16. And they said unto him, Behold now, there be with thy servants fifty strong men ; let them go, we pray thee, and seek thy master ; lest peradventure the Spirit of the Lord hath taken him up, and cast him upon some mountain, or into some valley. And he said, Ye shall not send. 17. And when they urged him till he was ashamed, he said, Send. They sent, therefore, fifty men ; and they sought three days, but found him not. 18. And when they came again to him, (for he tarried at Jericho,) he said unto them, Did I not say unto you. Go not ?

We have here an account of what followed immediately after the rapture of Elijah.

I. The tokens of God's presence with Elisha, and the marks of his elevation into Elijah's room, to be, as he had been, a father to the sons of the prophets, and the chariot and horsemen of Israel.

1. He was possessed of Elijah's mantle, the badge of his office, which, we may suppose, he put en, and wore, for his master's sake, v. 13. When Elijah went to hea\ en, though he did not let fall his body as others do, he let fall his mantle instead of it; for he was unclothed, that he might be clothed upon with immortality: he was going to a world where he needed not the m;intle, eitl.er to adorn him, or to shelter him from weather, or to wrap his face in, as 1 Kings 19. 13. He left his mantle as a legacy to Elisha, and though in itself it was of small value, }\t as it was a token of the descent of the Spirit upon him, it was more than if he had

IJ. KINGS, 11.

bequeathed to him thousands of gold and silver. ULlisha took it up, not as a sacred relic to be wor-ihipped, but as a significant garment to be worn, and a recompense to him for his own garments which he had rent; he loved this cloak ever since . it was first cast over him, 1 Kings 19. 19. He that then so cheerfully obeyed the summons of it, and became Elijah's servant, is now dignified with it, and becomes his successor. There a;e remums of great and good men, which, like this mantle, ought to be gathered up luid presersed l)y the s'ar\ivors, their sayinjjs, their writings, their examples, that as their works follow them'iii the re^yard of ihem, Ihev may stay behind in ihe benefit cf them.

2. He was possessed of Elijah's jjower to divide J.rdan, v. 14. Having pancd with his father, he returns to his sons in the s.hools of the prophets; J^.rdan was between him and them, it had been divided to make way for Elijah to his glory, he will irv whether it will'divide to make way for him to liis business, and by that he will know that God is with liim, and that he has the double portion of Elijah's spii-it; Elijah's 1,St miracle shall be Elisha's first; thus he begins wheie he. left off, and there is no vaciincv. In dividing the waters, (1.) He made »ise of Elijah's mantle, as Elijah himself had done, (t-. 8.) to signify that he designed to keep to his master's methods, and would not introduce any thing new, as those affect to do, that think themselves wiser than their predecessors. (2.) He applied himself to Elijah's God, Where is the Lord God of Elijah? He does not ask, "Where is Elijah ?" either as poring upon the loss of him, as if he could not be easy now that he was gone, or as doubt-mg of his happy state, as if, like the sons of the prophets here, he knew not what was become of him, or as curiously inquiring concerning him, and the particulars of that state he was remo\ed to; no, that is a hidden life, it does not yet appear what we shall be: nor as expecting help from him; no, Elijah is happy, but is neither omniscient, nor onmiiKitent: but he asks, Where is the Lord God o/ Elijah ? Now that Elijah was taken to heaven, (iod had abundantly proved himself the God of Elijah; if he had not prepared for him that city, and done better for him there than e\er he did for him in this world, he would have been ashamed to b- called his God, Heb. 11. 16. Matth. 27. 31, 32. Now that Elijah was taken to heaven, Elisha inquired, [1.] After God; when our creature-comforts are removed, we have a God to go to, that lives for ever. [2.] x\fter the God of Elijah, the Crod that Elijah ser\ed, and Ivonoured, and pleaded for, and adhered to, when all Israel had deserted him. This honour is done to those who cleave to God in times of general apostasy, that God will be, \n a peculiar manner, their God. "The God that owned, and protected, :nid ])rovided for, Elijah, and, many ways, honoured him, especially now at last; where is he ? Lord, am not I promised Elijah's spirit.'' Make good that pron\ise." The words which next follow in the original, Ajih-his — even he, which we join to the following clause, when he also had smitien the waters, some make an answer to this question. Where is EAijah\ God? Etiam ille adhuc sai/ierest —" He is in being still, and nigli at hand; we have lost Elijah, but we have not lost Elijah's God; he has not forsaken the earth, it is even he th it is still with me." Note, First, It is the duty and interest of the saints on earth to inquire after God, and apply themselves to him asthe jjord God of the saints that are gone before to heaven, the God of our fathers. ^Secondly, It is very comfortable to those who inqiiire after Ciod, that they know where to find him; it is even he that is in his holij temple, (Ps. 11. 4.) and niish to all who call ufion him, Ps. 145. 18. Thirdly, Those that walk in the spirit

and steps of their godly faithful predecessors, shalJ certainly experience the same grace that they experienced; Elijah's God will be Elisha's too; the Lord God of the holy prophets is the same yesterday, to-day, and for ever; and what will it avail us to have the mantles of those that are gone, then places, their books, if we have not their spirit, their God?

3. He was possessed of El.jah's interest in the sons of the prophets, f. 15. Someof the fellows of the Cf liege at Jericho, who had placed themsehes con\ eniently near Jordan, to see what passed, were surprised to see J( rdan divided before Elisha in his 1 eturn, and took that as a convincing evidence that the spirit of Elijah did rest upon him, and that therefore they ought to pay the same respect and deference to him, that they had done to Elijah. Accordingly, they went to meet him, to congratulate him on his safe passage through fire and water, and the honour God had put upon him; and thev bowed themselves to the gi'ound before him: they were trained up in the schools, Elisha was taken from the plough, yet, wlicn they perceive that God is with him, and that this is the man whom he de lights to honour, they re.idily submit to him, as their liead and father, as the people to Joshua, when Moses was dead. Josh. 1. 17. Those that appear to have God's Spirit and presen'-e with them, ought to have our esteem and best affections, notwithstanding the meanness of their extraction and education. Whomsoever God honours, we must. This ready submission of the sons of the prophets, no doubt, was a great encour; gement to Elisha, and helped to clear his call.

II. The needless search which the sons of the prophets made for Elijah. 1. They suggested it possible that he was dropt, either ali\ e or dead, upon some mountain, or in some valley; and it would be a satisfaction to them, if they sent seme strong men, whom they had at command, in quest of him, V. 16. Some of them perhaps started this as a demurrer to the choice of El'sha; "Let us first be sure that Elijah is quite gone. Can we think Elijah thus neglected by heaven, that chosen vessel thus cast away as a vessel in which was no pleasure ?" 2. Elisha consented not to their motion, till they overcame him with importunity, v. 17. They urged him till he was ashamed to oppose it any further, lest he should be thought wanting in his respect to his old master, or loath to resign the mantle agam. Wise men may yield to that, for the sake of peace, and the good opinions of others, which yet theii judgment is against, as needless and fruitless. 3. The issue made them as much ashamed of their proposal, as they, by their importunity, had made Elisha ashamed of opjjosing it. Tlieir messengers, after they had tired themselves with fruitless search, returned with a non est inve?itus — he is not to be foimd, and ga\ e El'sha an opportunity of upbraid-mghis friends with their folly; Did I not say unto you, Go not ? V. 18. This would make them the more willing to acquiesce in his judgment another time. Traversing hills and vallevs, will never bring us to Elijah, but the imitation of his holy f.ith ar.d zeal will, in due time.

19. And the men of the city paid unto Elisha, Behold, I pray thee, the situation of this city is pleasant, as my lord seeth : bul the water is naught, and the ground barren.

20. And he said, Biing me a new cruse,and put salt therein. And they hroueht it to him.

21. And he went forth unto the spring of the waters, and cast the salt in there, and said, Thus saith the Lord, I have healec^

571

these waters; there shall not be from thence any more death or barren land. 22. So the waters were healed unto this day, according to the saying of Elisha which he spake. 23. And he went up from thence unto Beth-el ; and as he was going up by the way, there came forth little children out of the city, and mocked him, and said unto him, Go up, thou bald-head; go up, thou bald-head. 24. And he turned back, and looked on them, and cursed them in the name of the Lord. And there came forth two she-bears out of the wood, and tare forty and two children of them. 25. And he went from thence to mount Carmel; and from thence he returned to Samaria.

Elisha had, in this respect, a double portion of Elijah's spirit, that he wrought more miracles tlian he did. Some reckon them in number just double. Two are recorded in these \erses—a miracle of mercy to Jericho, and a miracle of judgment to Beth-el, Ps. 101. 1.

1, Here is a b'essing upon the waters of Jericho, which was eflfectual to heal them. Jericho was built in disobedience to a command, in defiance to a threatening, and at the expense of the lives of all the builders'children; yet, when it was built, it was not ordered to be demolished again, nor were G'xl's prophets or people forbidden to dwell in it, but even within those walls that were built by iniquity, we find a nursery of piety. Fools, they say, build houses for wise men to dwell in. Here the wealth of the sinner provided a habitation for the just. We find Christ at Jericho, Luke 19. 1. Hither Elisha came, to confirm the souls of the disciples with a moi-e particular account of Elijah's translation than their spies could gi\ e them, who saw it at a distance. Here he staid while the fifty men were searching for him.

And, 1. The men of Jericlio represented to him their grievance, t'. 19. God's faithful prophets love to be employed; it is wisdom to make use of them, the little while that their Hght is with us. They had not applied themselves to Elijah concerning the matte ', perhaps because he was not so e;tsy of access as Elisha was; but now, we may hope, by the influence of the divinity-school in their city, they were reformed. The situation was pleasant, and afforded a good prospect; but they had neither wholesome water to drink, nor fruitful soil to yield them food; and what pleasure could they take then in their prospect? Water is a common mercy, which we should estimate by the greatness of the calamity which the want or unwholesomeness of it would be. Some think that it was not all the ground about Jericho, that was barren, and had bad water, but some one part only, and that where the sons of the prophets had their lodgings, who are here called the men of the city.

2. He soon redressed their grievance. Prophets should endeavour to make every place they come to, some way or other, the better for them, endeavouring to sweeten bitter spirits, and to make barren souls fruitful, by the due application of the word of God. Elishi will heal their waters; but, (1.) They must furnish him with salt in a new cruse, v. ro. If salt had been proper to season the water, yet what could so small a quantity do towards it, and what the better for being in a new cruse ? But thus they that would be helped, must be employed, and their faith and obedience tried. God's works ' f grace are wrought, not by any operations of our's, *iut in our observance of his institutions. (2.") He

cast the salt into the s/iring of the ivaters, and so healed the streams, and the ground they watered. Thus the way to reform men's lives, is, to renew their hearts; let those be seasoned with the salt ot grace, for out of them are the issues of life. Make the tree good, and the fruit ivill be good. Purify the heart, and that will cleanse the hands. (3.) He did not pretend to do this by his own power, but in God's name; Thus saith the Lord, I have healed these waters. He is but the instrument, the channel through which Ciod is pleased to convey this healing virtue. By doing them this kindness with a Thus saith the Lord, they would be made the mo; e willing, hereafter, to receive from him a reproof, admonition, or command, with the same preface. If, in God's name, he can help them, in God's name, let him teach and rule them. Thus saith the Lord, out of Elisha's mouth, must, ever after, be of mighty force with them. (4.) The cure was lasting, and not for the present only. The ivaters were healed unto this day, V. 22. What God doeth, jt shall be for ever, Eccl. 3. 14. When he, by his Spirit, heals a soul, there shall be no more death nor barrenness; the property is altered; what was useless and offensive, becomes grateful and serviceable.

II. Here is a curse upon the children of Beth-el, which was effectual to destroy them; for it was not a curse causeless. At Beth-el there was another school of prophets, thither Elisha gres next, in this his priniary visitation; the schclars there, no doubt, welcomed him with all possible respect, but the townsmen were abusive to him. One of Jeroboam's calves was at Beth-el; this they were proud of, and fond of, and hated them that reproved them. The law did not empower them to suppress this pious academy, but we may suppose it was their usual practice to jeer the prophets as they went along the streets, to call them by some nickname or other, that they might expose them to contempt, prejudice their youth against them, and, if possible, drive them out of their town. Had the abuse done to Elisha, been the first offence of that kind, it is probable that it would not have been so severely punislied. But mocking the jnesseiigers of the Lord, and misus-ing the prophets, was one of the crying sins of hrael, as we find, 2 Chron. 36. 16. Now here we have,

1. An instance of that sin. The little children of Beth-el (the boys and girls that were playing in the streets, notice, it is likely, being come to the town of his approach) went out to meet him, not with their hosannas, as they ought to have dene, but with their scoffs; they gathered about him, and mocked him, as if he had been a fool, or one fit to make sport with: among other things that they used to jeer the prophets with, they had this particular taunt for him. Go ufi, thou bald-head; Go up, thou bald-head. It is a wicked thing to reproach any for their natural infirmities or deformities; it is adding affliction to the afflicted; and if they are as God made them, the reproach reflects upon him. But this was such a thing as scarcely deserved to be called a blemish, and would never have been turned to his reproach, if they had had any thing else to reproach him with. It was his character, as a prophet, that they designed to abuse. The honour God had crowned him with, should have been sufficient to co\ er his bald head, and protect him from their scoffs. Thev bade him go up, perhaps reflecting on the assumption of Elijah: "Thy master," they say, "is gone up; why dost not thou go up after him? Where is the fiery chariot? When shall we be rid of thee too?" These children said as they were taught; they had learned of their idolatrous parents to call foul names, and give bad language, especially to prophets. Perhaps their parents, did, at the same time, send them out, and set them on, that, if possible, they might keep the prophet out of their town.

II. KINGS, III.

2. A specimen of that ruin which came upon Israel, at last, for niisus ng God's prophets, and of \vhit:h this was intended to give thcni fair warning. Elisha lieaid their taunts, a good while, with patience; but, at length, the fire of holy zeal for God was k.ndled in his breast by the continued provocation, and he turned arid looked ufion them, to try if a gr.ive and severe look would put them out of countenance, and oblige them to i-etn-e; to see if he could discern in their faces any marks of ingenuousness: but they were not ashamed, neither could they blush; Liid therefore he cursed them in the name of the Lord, both imprecated and denounced the following judgment, not in personal revenge for the indignity done to himself, but as the mouth of divine justice to panish tlie dishonour done to God. His summons was immediately obeyed; two she-bears (bears perhaps robbed of their whelps)came out of an adjacent wood, and presently killed 42 children, v. 24. Now in this, (1.) The prophet must be justified, for he did K by divine impulse. Had the curse come from any bad principle, God would not have said. Amen, to it. We may think it had been better to have called for two rods for the correction of these children, than two bears for the destruction of them. But Elisha knew, by the Spirit, the bad character of these children, what a generation of vipers they were; and what mischievous enemies they would be to God's prophets, if they should live to be men, vv^ho began so early to be abusive to them. He intended hereby to punish the parents, and to make them afraid of God's judgments. (2.) God must be glorified, as a righteous God that hates sin, and will reckon for it, even in little children. Let the hideous shrieks and groans of this wicked wretched brood make our flesh tremble for fear of God. Let little children be afraid of speaking wicked words, for God notices what they say. Let them not mock at any for their defects in mind or body, but pity them rather; especially let them know that it is at their per.l, if they jeer God's people or ministers, and scoff at any for well-doing. Let parents that would have comfort in their children, train them up well, and do their utmost betimes to drive out the foolishness that is bound up in their hearts; for, (as Bishop Hall Sdys,) " In vain do we look for good of those children whose education we have neglected; and in vain do we grieve for those miscarriages which our care might have prevented."

Elisha comes to Beth-el, and fears not the revenges of the bereaved parents; God, who bade him do what he did, he knew would bear him out. Thence he goes to mount Carmel, {v. 25.) where, it is probable, there was a religious house fit fur retirement and contemplation. Thence he returned to Samaria, where, being a public place, this father of the prophets might be most serviceable. Bishop Hall observes here, "That he can never be a profitable seer, who is either always or never alone."

CHAP. III.

We are now called to attend the public affairs of Israel, in which we shall find Elisha concerned. Here is, I. The general character of Jehoram king of Isr lel, v. 1 • .3. II. A war with Moab, in which Jehoram and his allies were engaged, v. 4. .8. III. The straits which the confederate army was reduced to in their expedition against Moab, and their consulting of Elisha in that distress, with the answer of peace he gave them, v. 9.. 19. IV. The glorious issue of this campaign, (v. 20. . 25. J and the barbarous method the king of Moab took, to oblige the confederate army to retire, v. 26, 27. The house of Ahab is doomed to destruction ; and though in this chapter we have both its character and its condition better than before, yet the threatened ruin is not far off.

1. 'l^TOW Jehoram the son of Ahab be-i^ gan to reign over Israel in Sama-

ria ihe eighteenth year of Jehoshaphat king of Judah, and reigned twelve years. 2. And he wrought evil in the sight of the Lord; but not like his father, and like his mother; for he put away the image of Baal that his father had made. 3. Nevertheless he cleaved unto the sins of Jeroboam the son of Nebat, which made Israel to sin; he departed not therefrom. 4. And Mesha king of Moab was a sheep-master, and rendered unto the king of Israel a hundred thousand lambs, and a hundred thousand rams, with the wool. 5. But it came to pass, when Ahab was dead, that the king of Moab rebelled against the king of Israel.

Jehoram, the son of Ahab, and brother of Aha-ziah, is here upon the throne of Israel; and though he was but a bad man, yet two things are here recorded of him.

1. That he removed his father's idols. He did evil in many things, but not like his father Ahab, or his mother Jezebel, v. 2. Bad he was, but not so bad, so overmuch ^wicked, as Solomon speaks, Eccl. 7. 17. Perhaps Jehoshaphat, though by his alliance with the house of Ahab he made his own family worse, did something toward making Ahab's better. Jehoram saw his father and brother cut off for worshipping Baal, and wisely took warning by God's judgments on them, and fiul away the image of Baal, resolving to worship the God of Israel only, and consult none but his prophets. So far was well, yet it did not prevent the destruction of Ahab's family, nay, that destruction came m his days, and fell immediately ufi07i him, (ch. 9. 24.) though he was one of the best of the family, for then the measure of its iniquity was full. Jehoram's reformation was next to none: for, (1.) He only put away the image of Baal which his father had jnade, and this, probably, in compliment to Jehoshaphat, who otherwise would not have come into confederacy with him, any more than with his brother, 1 Kings 22. 49. But he did not destroy the worship of Baal among the people, for Jehu found it preva lent, ch. 10. 19. It was well to reform his family, but it was not enough; he ought to have used his power for the reforming of his kingdom. (2.) When he put away the image of Baal, he maintained the worship of the calves, that politic sin of Jeroboam, V. 3. He defiarted not therefrom, because thsit was the state engine by which the division between the two tribes was supported. Those do not truly nor acceptably repent or reform, who only part with the sins that they lose by, but continue their affection to the sins that they get by. (3.) He only fiut away the image of Baal, he did not break it in pieces, as he ought to have done. He laid it aside for the present, yet not knowing but he might have occasion for it another time; and Jezebel, for reasons of state, was content to worship her Baal in private.

2. That he did what he could, to recover his brotlier's losses. As he had something more of the religion of an Isi-aelite than his father, so he had something more of the spirit of a king than his Ijrother. Moah rebelled against Israel immediately upon the death of his father, ch. 1. 1. And we do not find that Ahaziah made any attempt to chastise or reduce them, but tamely let go his interest in them rather than entertain the cares, undergo the fatigues, and loin the hazards, of a war with them. His folly and pusillanimity, herein, and his indif ference to the public good, were the more aggra-

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vated, because the tribute which the king of Moab paid was a very considerable branch of the revenue of the crown of Israel. A hundred thousand lambs, and a hundred thousand rams, v. 4. The riches of kings then lay more in cattle than coin, and they thought it not below them to know the state of their Jiocks and herds themselves, because, as Solomon observes, the crown doth not endure to every generation, Prov. 27. 23, 24. Taxes were then paid, not so much in money, as in the commodities of the country, which was an ease to the subject, whether it were an advantage to the prince or no. The revolt of Moab was a great loss to Israel, yet Ahaziah sat still in sloth and ease. But an upper chamber in his house proved as fatal to him, as the high places of the field could have been; {ch. 1. 2.) and the breaking of his lattice let into his throne a man of a more active genius, that will not lose the dominion of Moab, without making, at least, one push for its presei-vation.

6. And king Jehoram went out of Samaria the same time, and numbered all Israel. 7. And he went and sent to Jehoshaphat the king of Judah, saying, The king of Moab hath rebelled against me: wilt thou go with me against Moab to battle? And he said, I will go up: I am as thou art, my people as thy people, and my horses as thy horses. 8. And he said, Which way shall we go up? And he answered, The way through the wilderness of Edom. 9. So the king of Israel went, and the king of Judah, and the king of Edom: and they fetched a compass of seven days' journey: and there wa^ no water for the host, and for the cattle that followed them. 10. And the king of Israel said, Alas! that the Lord hath called these three kings together, to dehver them into the hand of Moab ! 11. But Jehoshaphat said. Is there not here a prophet of the Lord, that we may inquire of the Lord by him? And one of the king of Israel's servants answered and said, Here is Elisha the son of Shaphat, which poured water on the hands of Elijah. 12. And Jehoshaphat said. The word of the Lord is with him. So the king of Israel, and Jehoshaphat, and the king of Edom, went down to him. 13. And Elisha said unto the king of Israel, What have I to do with thee? get thee to the prophets of thy father, and to the prophets of thy mother. And the king of Israel said unto him, Nay: for the Lord hath called these three kings together, to deliver them into the hand of Moab. 14. And Elisha said, As the Lord of hosts liveth, before whom I stand, surely, were it not that I regarded the presence of Jehoshaphat the king of Judah, I would not look toward thee, nor see thee. 15. But now bring me a minstrel. And it came to pass, when the minstrel played, that the hand of the Lord came upon him. 16. And he said, Thus saith thp Lord, Make this val-

ley full of ditches: 17. For thus saith the Lord, Ye shall not see wind, neither shall ye see rain; yet that valley shall be filled v^ith water, that ye may drink, both ye, and your cattle, and your beasts. 18. And this is but a light thing in the sight of the Lord : he will deliver the Moabites also into your hand. 19. And ye shall smite every fenced city, and eveiy choice city, and shall fell every good tree, and stop all wells of water, and mar every good piece of land with stones.

Jehoram has no sooner got the sceptre into his hand, than he takes the sword into his hand, to reduce Moab. Crowns bring such cares and perils to the heads that wear them; no sooner in honour than in war. Now here we have,

I. The concerting of this expedition between Jehoram king of Israel and Jehoshaphat king of Judah. Jehoram levied an army, {y. 6.) and such an opinion he had of the godly king of Judah, that, 1. He courted him to be his confederate: Wilt thou go with me against Moab? And he gained him. Jehoshaphat said, / will go up., lam as thou art, v. 7. Judah and Israel, though unhappily divided from each other, yet can unite against Moab a com mon enemy. Jehoshaphat upbraids them not with their revolt from the house of David, nor makes it an article of their alliance, that they should return to their allegiance, though he had good reason to insist upon it, but treats with Israel as a sister-kingdom. Those are no friends to their own peace and strength, who can never find in their hearts to forgive and forget an old injury, and unite with those that have formerly broken in upon their rights.— Quod initio nan valuit, tractu temfioris invalescit — That which was originally destitute of authority, in the progress of time, acquires it. 2. He consulted him as his confidant, -v. 8. He took ad\ ice of Jehoshaphat, who had more wisdom and experience than himself, which way they should make their descent upon the country of Moab; and he advised that they should not march against them the nearest way, over Jordan, but go round through the wilderness of Edom, that they might take the king of Edom (who was tributary to him) and his forces along with them: if two be better than one, much more will not a threefold cord be easily broken. Jehoshaphat had like to have paid dear for his joining with Ahab, yet he joins with his son, and this expedition also had like to have been fatal to him. There is nothing got by being yoked with unbelievers.

II. The great straits that the army of the confederates was reduced to in this expedition. Before they saw the face of an enemy, they were all in danger of perishing for want of water, v. 9. This ought to have been considered before they ventured a march through the wilderness, the same wilderness, (or ver)- near it,) where their ancestors wanted water. Numb. 20. 2. Grd suffers his people, by their own improvidence, to bring themselves into distress, that the wisdom, power, and g^rdncss, of his providence may be glorified in tlu-ir relief-What is more cheap and comm^^n, than water? It ^ is drink to every beast of the field; (Ps. 104. 11.) yet the want of it will soon humble and ruin kings and armies. The king of Israel sadly laments the present distress, and the imminent danger it put them in, of falling into the hands nf their enemies

the Moabites, to whom, when weakened by thirst, (^^ they would be an easy prey, v. 10. It was he thai had called these kings together, yet he charges ii upon Providence, and reflects upon that as unkind.

IJ. KINGS, 111.

The Lord hRV,called t/iem together. Thus thefool-ijih}2ess ofmayi /lervertecfihis ivay, and then his heart frctteth against the Lord, Prov. 19. 3.

III. Jehosbaphat's good motion to ask counsel of God in this exigence, v. 11. The place they were now in, could not but remind them of the wonders nvhkh their fai hem told them of, the waters fetched out of tb.e rock for Israel's seasonable supply. The thought of this, we may suppose, encouraged Jeho-shaphat to ask, Ts there not here a prophet of the Lord, like unto Moses? He was the more concerned, because it was by his advice that they fetched this compass through the wilderness, v. 8. It was well that Jehoshap'hat inquired of the Lord now, but it had been much better, if he had done it sooner, before he engaged in this war, or steered this course; so the distress might have been prevented. Good men are sometimes remiss and forgetful, and neglect their duty, till necessity and affliction drive them to it.

IV. Elisha recommended as a proper person for them to consult with, -v. 11. And here we may wonder, 1. That Elisha should f'llow the camp, especially in such a tedious march as this, as a volunteer, unasked, unobserved, and in no post of honour at all; not in the office oipriest of the wa?-, (Deut. 20. 2.) or president of the council of war, but in such ohscuritv, that none of the kings knew they had such a jewel in the treasures of their camp, nor so good a friend in their retinue. We may suppose it Was by special direction from hea\en, that Elisha attended the war, ns the chariot of Israel, and the horsemen thereof Thus does God go before his people with the blessings of his go^'dness,and provide his oracles for those that provide them not for themselves. It would often be bad with us, if God did not take more care of us, both for soul and body, than we for ourselves. 2. That a servant of the king of Israel knew of his being there, when the king himself did not. Probably, it was such a servant as Obadiah was to his father Ahab, one that feared the Lord; to such a one Elisha made himself known, not to the kings. The account he gives of him, is, that it was he that poured water on the hanrh- r>f FAijah, that is, he was his servant, and, particnl.irly, attended him when he washed his hands. He that will be great, let him learn to minister: he that will rise high, let him begin low.

V. The application which the kings made to Elisha. Thev went down to him to his quarters, V. 12. Jehoshaphat had such an esteem for a prophet with whom the word of the Lord was, that he would condescend to visit him in his own person, and not send for him up to him. The other two were moved by the straits they were in, to make their court to the prophet. He that humbled himself, was thus exalted, and looked great, when three kings came to knock at his door, and beg his assistance; see Re\'. 3. 9.

VI. The entertainment which Elisha gave them.

1. He was vcrv plain with the wicked king of Israel; (x'. 13.) "JThat have I to do with thee? How canst thou e>cpect an answer of peace from me? Get thee to the prophets of thy father and mother, whom thou hast countenanced and maintained in thy prosperitv, and let them help thee now in thy distress." Elisha was not imposed upon, as Jehoshaphat was, by his partial and hypocritical reformation; he knew that th.ough he had put awav the image of Baal, Baal's prophets were still dear to him, and perhaps some of them were now in his camp. Go, said he, go to tltem. Get you to the (^ods whom lie have served, Judg. 10. 14. Tlie world and the flesh liave ruled you, let them help fo\\; whv should Grd be inquired of by you? Ezek. 14. 3. Elisha tershim to his face, ii, a holv indig-

nation at his wickedness, that he could scarcely find in his heart to look toward him, or to see him, V. 14. Jehoram is to be respected as a prince, but as a wicked man, he is a vile person, and is to be contemned, Ps. 15. 4. Elisha, as a subject, Wil] honour him, but, as a prophet, he will make him to know his iniquity. For them that had such an extraordinary conmiission, it was fit (though not for a common person) to say to a king. Thou art wicked. Job 34. 18. Jehoram has so much self-C( ni-mand as to take it patiently; he cares not now for hearing of the prophets of Baal; but is a humble suitor to the God of Israel and his prophet, representing the present case as very deplorable, and humljly recommends it to the prophet's compassionate consideration. In effect, he owns himself unworthy, but let not the other kings be ruined foi his sake.

2. He showed a great respect to the godly king of Judah, regarded his presence, and, for his sake, would inquire of the Lord for them all. It is good being with those that have God's favour, and his prophet's love. Wicked people often fare the better for the friendship and society of those that are godly.

3. He composed himself to receive instructions from God: his mind was somewhat ruffled and disturbed at the sight of Jelioram; though he was not put into a sinful heat or passirn, nor had spoken unadvisedly, yet his zeal, for the present, indisposed him for prayer and the operations of the Spirit, which require a mind very calm and sedate. He therefore called for a musician, {v. 15.) a devout musician, one accustomed to play upon his harp, and sing psalms to it. To hear God's praises sweetly sung, as David had appointed, would cheer his spirits, and settle his mind, and help to put him into a right frame, both to speak to him, and to hear from him. We find a company of prophets prophesying with a psaltery and a tabret before them, 1 Sam. 10. 5. Those that desire commimion with God, must keep their spirits quiet and serene. Elisha being refreshed, and having the tumult of his spirits laid by this divine music, the hand of the Lord came ufion him, and his visit did him more honour than that of three kings.

4. God, by him, gave them assurance that the issue of the present distress would be comfortable and glorious.

(1.) They should speedily be supplied with water, v. 16, 17. To try their faith and obedience, he bids them make the valley full of ditches to receive the water. They that expect God's blessings, must prepare room for them, dig the pools for the rain to fill, as they did in the valley of Baca, and so made even that a well, Ps. 84. 6. To raise their wonder, he tells them they should have water enough, and yet there should be neither wind nor rain. Elijah, by prayer, obtained water out of the clouds, but Elisha fetches it nobody knows whence. The spring of these waters shall be as secret as the head of the Nile. God is not tied to second causes. Ordinarily, it is by a plentiful rain, that God confirms his inheritance, (Ps. 68. 9.) but here it is done without rain, at least, without rain in that place. Some of the fountains of the great deep, it is likely, were broken ufi on this occasion; and, to increase the miracle, that valley only (as it should seem) was filled with water, and no other place had any share of jt.

(2.) That supply should be an earnest of victory, V. 18. " This is but a light thing in the sight of the Lord; you shall not only be saved from pci-ishing, but shall return in triurn])h." As God gives/zre/t/ to tlic unworthy, so he gives richly, like himself, more th:m we are able to ask or think. His grants dutdo our requests and expectations. They thai

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Mr.erely seek for the dew of liod's grace, shall ha»e it, and by it be made more than conquerors. It is promised that they should be masters of the rebellious country, and they are permitted to lay it waste and ruin it, x'. 19. The law forbade them to fell fruit-trees to be employed in their sieges, (Deut. 20. 19.) but not when it was intended, in justice, for the starving of a country that had forfeited its fruits, by denying tribute to whom tribute ta due.

20. And it came to pass in the morning, when the meat-offering was oHered, that, behold, there came water by the way of Edom; and the country was filled with water. 21. And when all the Moabites heard that the kings were come up to fight against them, they gathered all that were able to put on armour, and upward, and stood in the border. 22. And they rose up early in the morning, and the sun shone upon the water, and the JVloabites saw the water on the other side as red as blood: 23. And they said, Tliis is blood: the kings are surely slain, and they have smitten one another: now therefore, Moab, to the spoil. 24. And when they came to the camp of Israel, the Israelites rose up and smote the Moabites. so that they fled before them: but they went forward smiting the Moabites, even in their country. 25. And they beat down the cities, and on every good piece of land cast every man his stone, and filled it; and they stopped all the wells of water, and felled all the good trees: only in Kir-haraseth left they the stones thereof; howbeit, the slingers went about it, and smote it. 26. And when the king of Moab saw that the battle was too sore for him, he took with him seven hundred men that drew swords, to break through even unto the king of Edom: but they could not. 27. Then he took his eldest son, that should have reigned in his stead, and offered him for a burnt-offering upon the wall. And there was great indignation against Israel: And they departed from him, and returned to their own land.

We have here the divine gift of both those things which God had promised by Elisha; water and victory; and the former not "only a pledge of the latter, but a means of it. God, who created, and commands, all the waters both above and beneath the firmament, sent them an abundance of water on a sudden, which did them double service.

I. It relieved their armies, which were ready to perish, v. 20. And, which was very observable, this relief came just at the tune of the offering of the niorning'fiacrifice upon the altar at Jerusalem, a certain time, and uni\ersally known; that time Elisha chose for his hour of prayer, (it is likely looking toward the teynfle, for so they were to do in their prayers, when they were going out to battle, and encamped at a distance, 1 Kings 8. 44.) in token of his communion with the temple-service, and his expectation of success, by virtue of the great Sacri-

fice. We now cannot pitch upon any hour more acceptable than another, because our High Priest is always appearing for us, to present and plead his sacrifice. That time God chose for the hour of lyiercy, to put an honour upon the daily sacrifice which had been despised. God answered Daniel's prayer just at the time of the evening-sacrijice, (Dan. 9. 21.) for he will gloiify his own institutions. II. It deceived their enemies, who were ready to triumph, into their destruction. Notice is brought to the Moabites of the advances of the confederate army; to oppose which, all that were able to ]iut on armour, were raised, and posted upon the frontiers, where they are ready to give them a warm reception, {v. 21.) promising themselves, that it would be easy dealing with an army fatigued by so long a march through the wilderness of Edom. But see here,

1. How easily they were drawn into their own delusions; observe the steps of their self-deceit. (1.) They saw the water in the valley where the army of Israel encamped, and conceited it was blood, {v. 22.) becaiise they knew it was a dry valley, and (there having been no rain) could not imagine it should be water. The sun shone upon it, and, probably, the sky was red and lowering, a presage of foul'weather that day, (Matth. 16. 3.) and so it proved to them. But this making the water look red, their own fancies, which made them willing to believe what made for them, suggested. This is blood; God permitting them thus to impose upon themselves. (2.) If their camp was thus full of blood, they conclude, " Certainly the kings have fallen out, (as confederates of different interests are apt to do,) and they have slain one another, (v. 23.) for what else should slay them?" And, (3.) "If the armies ha\ e slain one another, we have nothing to do but to divide the pie\-. Now therefore, Moab, to the spoil." These were the gradual suggestions of some sanguine spirits among them, that thought themselves wiser and happier in their conjectures than their neighbours; and the rest, being desirous it should be so, were forward to believe it was so. Quod volumus facile credi-mus — What we wish, we readily belie-ve. Thus they that are to be destroyed, are first deceived, (Rev. 20. 8.) and none are so effectually deceived as those that deceive themselves.

2. How fatally they thereby ran upon their own destruction. They rushed carelessly into the camp of Israel, to plunder it, but were undeceiA'ed, when it was too late. The Israelites, animated by the assurances Elisha had given them of victory, fell upon them witli the utmost fury, routed them, and pursued them into their own country, (v. 24.) which they laid waste; (v. 25.) destroyed the cities, marred the ground, stopped up the wells, felled the timber, and left only the royal city standing; in the walls of which they made great breaches with their battering engines. This they got by rebelling against Israel. Who ever hardened his heart against God, and prospered?

In the close of the chapter, we are told what the king of Moab did, when he found himself reduced to the last extremity by the besiegers, and that his capital city was likely to fall into their hands.

(1.) He attempted that which was bold and brave. He got together 700 choice men, and with them sallied out upon the intrenchments of the king of Edom, who, being but a mercenary in this expedition, would not, he hoped, make any great resistance if he were vigorously attacked, and so he might make his escape that way. But it would not do; even the king of Edom proved too hard for him, and obliged him to retire, v. 26.

(2.) This failing, he did that which was brutish and barbarous; he took his own son, his eldest son,

11. KINGS, IV.

that was to succeed him, than whom nothing could be more dear to himself, and his people, and offered him for a burnt-offering ufion the nvall, v. 27. He designed by this, [1.] 'I'o obtain the favour of Che-mosh his god, which, being a de\'il, delighted in blood and murder, and the destruction of mankind. The dearer any thing was to tliem, the more acceptable those idolaters thcught it must needs be, if offered in sicrifioe to their gods, and therefore burnt their children in the fire to their honour. [2. ] To terrify the besiegers, and oblige them to retire. Therefore he did it i//ion the ivall, in their sight, that they might see whit desperate courses he resolved to take rather than surrender, and how dear he would sell his city and life. He intended hereby to render them odious, and to exasperate and enrage his own subjects against them. This effect it had; there ivas great indignation against Israel for driving him to this extremity. Whereupon, they raised the siege, and returned. Tender and generous spirits would not do that, though just, which will drive any man distracted, or make him desperate.

CHAP. IV.

Great service Elisha had done, in the foregoing^ chapter, for the three kings; to his prayers and prophecies they owed their lives and triumphs. One would have expected that the next chapter should have told us what honours and what dignities were conferred on Elisha for this: that he should immediately have been preferred at court, and made prime-minister of state; that Jehosha-phat should have taken him home with him, and advanced him in his kingdom. No, the wise man delivered the army, but no man remembered the wise man, Eccl. 9. 15. Or, if he had preferment offered him, he declined it; he preferred the honour of doing good in the schools of the prophets before that of being great in the courts of princes. God magnified him, and that sufficed him; magnified him indeed, for we have him here employed in working no less than five miracles. I. He multiplied the poor widow's oil, v. 1. . 7. II. He obtained for the good Shunammite the blessing of a son in her old age, v. 8 . . 17. III. He raised that child to life, when it was dead, v. 18..37. !V. He healed the deadly pottage, v. S8..4I. V. He fed a hundred men with twenty small loaves, V. 42.. 44.

OW there cried a certain woman of the wives of the sons of the prophets unto EUsha, saying, Thy servant my husband is dead; and thou knowest that thy servant did fear the Lord: and the creditor is come to take unto him my two sons to be bondmen. 2. And Elisha said unto her, What shall I do for thee ? tell me: what hast thou in the house 1 And she said. Thine handmaid hath not any thing in the house save a pot of oil. 3. Then he said, Go, borrow thee vessels abroad of all thy neighbours, even empty vessels; borrow not a few. 4. And when thou art come in, thou shalt shut the door upon thee and upon thy sons, and shalt pour out into all those vessels, and thou shalt set aside that which is full. 5. So she went from him, and shut the door upon her and her sons, who brought the vessels to her, and she poured out. 6. And it came to pass, when the vessels were full, that she said unto her son, Bring me yet a vessel. And he said unto her, There is not a vessel more. And the oil stayed. 7. Then she

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came and told the man of God: and he said. Go, sell the oil, and pay thy debt, and live thOu and thy children of the rest.

Elisha's miracles were for use, not for show: this here was so; an act of real charity: Christ's were so; not only great wonders, but great fa\ ours, tn them for wnom they were wrought. God magnifie? his goodness with his power.

I. Elisha readily receives a poor widow's com plaint. She was a prophet's widow; to whom therefore should she apply herself, but to him that was a father to the sons of the prophets, and concerned himself in the welfare of their families .'' It seems, the prophets had wives, as well as the priests, though prophecy went not by entail, as the priesthood did. Marriage is honourable in all, and not inconsistent with the most sacred professions. Now, by the complaint of this poor woman, {v. 1.) we are given to understand, 1. That her husband, being one of the sons of the prophets, was well known to Elisha. Ministers of eminent gifts and stations should make themselves familiar with those that art every way their inferiors, and know their charactci and state. 2. That he had the reputation of a godly man. EUsha knew him to be one that feared th» Lord, else he had been unworthy of the honour, and unfit for the work, of a prophet. He was ont that kept his integrity in a time of general apostasy; one of the 7000 that had not bowed the knee to Baal. 3. That he was dead, though a good man, a good minister. The prophets—do they live foi ever .'' They that were clothed with a Spirit of prophecy, were not thereby armed against the stroke of death. 4. That he died poor, and in debt more than he was worth. He did not contract his debt^ by prodigality, and luxury, and riotous living, fo» he was one that feared the Lord, and therefore durst not allow himself in such courses; nay, reli gion obliges men not to live above what they have, nor to spend more than what God gives them, no not in expenses otherwise lawful; for thereby, ol necessity, they must disable themselves, at last, to give every one his own, and so prove guilty of a continued act of injustice all along: yet it may be the lot of those that fear God, to be in debt, and insolvent, through afflictive providences, losses by sea, or bad debts, or their own imprudence, for the children of light are not always ivise for this world. Perhaps this prophet was impoverished by persecution: when Jezebel ruled, prophets had much ado to live, and especially if they had families. 5. That the creditors were very severe to lier. Two sons she had, to be the support of her widowed state, and their labour is reckoned assets in her hand; that must go therefore, and they must be bondmen for seven years, (Exod. 21. 2.) to work out this debt. Those that leave their families under a load of debt disproportionable to their estates, know not what trouble they entail. In this distress, the poor widow goes to Elisha, in dependence upon the promise, that the seed of the righteous shall not be forsaken. The generation of the upright may expect help from God's providence, and countenance from his prophets.

II. He effectually relieves this poor Avidow's distress, and puts her in a way both to pay lier debt, and to maintain herself and her family. He did not say. Be ivarmed, be filled; but gave her real help. He did not give her some small matter for her present provision, but set her up in the world to sell oil, and put a stock into her hand to begin with. This was done by miracle, but it is an indication f us what is the best method of charity, and the greatest kindness one can do to poor people, which is, if possible, to help them into a way of improving

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what little they have, by their own industry and ingenuity.

1. He directed her what to do; considered her case; lf7iat shall I do for thee? The sons of the prophets*were poor, and it would signify little to make a collection for her among them: but the God of the holy prophets is able to supply all her need; and if she has a little committed to her management, lier need must be supplied by his blessing and increasing that little. Elisha therefore inquires what she had to make money of, and finds she had notliing to sell but one pot of oil, v. 2. If she had had any plate or furniture, he would have bidden her part with it, to enable her to be just to her creditors. We cannot reckon that really, nor comfortably, our own, which is not so when all our debts are paid. If she had not had this pot of oil, the divine power could have supplied her; but having this, it will work upon this, and so teach us to make the best of what we have. The prophet, knowing her to have credit among her neighbours, bids her borrow of them empty vessels, (v. 3.) for, it seems, she had sold her own, toward the satisfying of her creditors. He directs her to shut the door upon her and her sons, while she filled all those vessels out of that one. She must shut the door, to prevent interruptions from the creditors and others while it was in the doing, that they might not seem proudly to boast of this miraculous supply, and that they might have opportunity for prayer and praise to God upon this extraordinary occasion. Observe, (1.) The oil was to be multiplied in the pouring, as the other widow's meal in the spending. The way to increase what we have, is, to use it; to him that so hath, shall be given. It is not hoarding the talents, but trading with them, that doubles them. (2.) It must be poured out by herself, not by Elisha, or some of the sons of the prophets, to intimate that it is after our careful and diligent endeavours, that we may expect the blessing of God to enrich us, both for this world and the other. What we have, will increase best in our own hand.

2. She did it accordingly. She did not tell the prophet he designed to make a fool of her, but, firmly believing the divine power and goodness, and in pure obedience to the prophet, she borrowed vessels large and many of her neighbours, and poured out her oil into them; one of her sons was employed to bring her empty vessels, and the other carefully to set aside those that were full, while they were all amazed to find their pot, like a fountain of living water, always flowing, and yet always full; they see not the spring that supplies it, but believe it to be in Him in ivhom all our springs are. Job's metaphor is now verified in the letter; (Job 29. 6.) The rock poured me out rivers of oil. Perhaps this was in the tribe of Asher, part of whose blessing it was, that he should dip his foot in oil, Deut. 33. 24.

3. I'he oil continued flowing as long as she had any empty vessels to receive it; when every vessel was full, the oil stayed, {v. 6.) for it was not fit that this precious liquor should run over, and be as water spilt on the gro\md, which cannot be gathered up again. Note, We are never straitened in God, and in his power and bounty, and the riches of his grace; all our straitness is in ourselves. It is our faith that fails, not his promise. He gives above what we ask: were there more vessels, there is enough in God to fill them; enough for all, enough for each. Was not this pot of oil exhausted, as long as there were any vessels to be filled from it ? And shall we fear lest the golden oil which flows from the very root and fatness of the good olive, should fail, as long as there are any lamps to be supplied from it.'' Zech. 4. 12.

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4. The prophet directed her what to do with the oil she had, v. 7. She nmst not keep it for her own use, to make her face to shine. Those whom Pro vidence has made poor, must be content with pooi accommodations for themselves—that is knowing how to want; and must not think, when they get a little of that which is better than ordinary, to feed their own luxury: no; (1.) She must sell the oil to those that were rich, and could afford to bestow it on themselves. We may suppose, being produced by miracle, it was the best of its kind; (like the wine, John 2. 10.) so that she might have both a good price, and a quick market, for it. Probably, the merchants bought it to exjjort, for oil was one of the commodities that Israel traded in, Ezek. 27. 17. (2.) She must pay her debt with the money sht received for her oil. Though her creditors were toe rigorous with her, yet they must not therefore lose their debt. Her first care, now that she has wherewithal, must be to discharge that, even before she makes any provision for her children. It is one of the fundamental laws of our religion, that we ren der to all their due, pay every just debt, give every one his own, though we leave ever so little for our selves; and this, not of constraint, but willingly and without grudging; not only for wrath, to avoid be ing sued, but also for conscience-sake. They that bear an honest mind, cannot with pleasure eat theii daily bread, unless it be their own bread. (3.) The rest must not be laid up, but she and her children must live upon it, not upon the oil, but upon the money received from it, with which they must put themselves into a capacity of getting an honest livelihood. No doubt, she did as the" man of God directed; and hence, [1.] Let those that are poor and in distress, be encouraged to trust God for supply in the way of duty: Verily, thou shalt be fed, though not feasted. It is true, we cannot now expect mira cles, yet we may expect mercies, if we wait on God, and seek to him. Let widows particularly, and prophets' widows in a special manner, depend upork him to preserve them and their fatherless children ali\ e, for to them he will be a Husband, a Father. [2. ] Let those whom God has blessed with plenty, use it for the glory of God, and under the direction of his word: let them do justly with it, as the widow did, and serve God cheerfully in the use of it; and, as Elisha, be ready to do good to those that need them, be eyes to the blind, and feet to the lame.

8. And it fell on a day, that Elisha passed to Shunem, where loas a great woman ; and she constrained him to eat bread. And so it was, that., as oft as he passed by, Ik? turned in thither to eat bread. 9. And she said unto her husband, Behold now, I perceive that this is a holy man of God which passeth by us continually. 10. Let us make a little chaniber, I pray thee, on the wall; and let us set for him there a bed, and a table, and a stool, and a candlestick : and it shall be, when he cometh to us, that he shall turn in thither. 11. And it fell on a day that he came thither, and he turned into the chamber, and lay there. 12. And he said to Gehazi his servant. Call this Shu-nammite. And when he had called her, she stood before him. 13. And he said inito him, Say now unto her, Behold, thou hast been careful for us with all this care; what is to be done for thee ? wonldest thou bo

II. KINGS, IV.

spoken for to the king, or to the captain of the host? And she answered, 1 dwell among mine own people. 14. And he said, What then is to be done for her ? And Gehazi answered. Verily she hath no child, and her husband is old. 15. And he said. Call her. And when he had called her, she stood in the door. 16. And he said, About this season, according to the time of life, thou shalt embrace a son. And she said, Nay, my lord, thou man of God, do not lie unto thine handmaid. 17. And the woman conceived, and bare a son at that season that Elisha had said unto her, according to the time of life.

The giving of a son to such as were old, and had l)een long childless, was an ancient instance of the divine power and favour, in the case of Abraham, and Isaac, and Manoah, and Elkanah: we find it here among the wonders wrought by Elisha. This was wrought in recompense for the kind entertainment which a good woman gave him, as the promise of a son was given to Abraham, when he entertained angels. Observe here,

I. The kindness of the Shunammite woman to Elisha. Things are bad enough in Israel, yet not so bad, but that God's prophet finds friends, wherever he goes. Shunem was a city in the tribe of Issachar, that lay in the road between Samaria and Carmel, a road that Elisha often travelled, as we find ch. 2. 25. There lived a great woman, who kept a good house, and was very hospitable, her husband having a good estate, and his heart safely trusting in her, and in her discreet management, Prov. 31. 11. So famous a man as Elisha, could not pass or repass unobserved. Probably, he had been accustomed to take some private obscure lodgings in the town; but this pious matron, having notice once of his being there, pressed him with great im-porttmitv, and, with much difficulty, constrained him to dine with her, v. 8. He was modest, and loath to be troubles', me; humble, and affected not to associate with those of the first rank; so that it was not without some difficulty, that he was first drawn into an acquaintance there: but afterward, whenever he came that way in his circuit, he constantly called there. So well pleased was she with her guest, and 4« desirous of his company, that she will not only tid him welcome to her table, but provided a lodging-room for him in her house, that he might make the longer stay, not doubting but her house would be blessed for his sake, and all under her roof edified hy his pious instructions and example; a good de-sig-n, y«t she will not do it without acquainting her husband, will neither lay out his money, nor invite strangers to his house, without his consent asked and obtained, v. 9, 10. She suggests to him, 1. That the stranger she would invite, was a holy man of God, who therefore would do good to their family, and God would recompense the kindness done to him; perhaps, she had heard how well paid the widow of Sarepta was for entertaining Elijah. 2. That the kindness she intended him, would be no great charge to them; she would build him only a Tittle chamber: perfiaps, she had no spare room in the house, or none private and retired enough for him, who spent much of his time in contemplation, and cared not for being disturbed with the noise of the family. The furniture shall be very plain; no costly hangings, no stands, no couches, no looking-glasses; Isut a bed, and a table, a stool, and a c£\n-dlestick; all that was needful for his convenience,

not only for his repose, but for his study, his reading and writing. Elisha seems highly pleased with these accommodations, for he turned in and lay there, {v. 11.) and, as it should seem, his man in the same chamber, for he was far from taking state-II. Elisha's gratitude for this kindness; being exceedingly pleased with the quietness cf his apartment, and the friendliness cf his entertainment, he began to consider with himself what recompense he should nuike her. They that receive courtesies, should study to leturn them; it ill becomes men of God to be ungrateful, or to spunge upon those that are generous.

1. He offers to use his interest for hei m the king's court, v. 13, Thou hast been careful for us with all this care; thus does he magnif) ".he kind ness he received, as those that are humble are ac customed to do, though, in the purse of one so rich, and in the breast of one so free, it was as nothing, now what shall be done for thee? As the liberal de vise liberal things, so the grateful devise gratefu; things. " Wouldest thou be sfioken for to the king. or the cafitain of the host, for an office for thine husband, civil or military ? Hast thou any complaint to make, any petition to present, any suit ar law depending, that needs the countenance of the higher powers ? Wherein can I ser\ e thee ?" It seems, Elisha had got such an interest by his late services, that though he chose not to prefer himself by it, yet he was capable of preferring his friends; a good man can take as much pleasure in serving others, as in raising himself. But she needs not any good offices of this kind to be done for her, / dwell (says she) among mine own people, that is, "We are well off as we are, and do not aim at preferment." It is a happiness to dwell among our own people, that love and respect us, and to whom v/e are in a capacity of doing good; and a greater happiness to be content to do so, to be e::sy, and to know when we are well off; why should those that live comfortably among their own people, covet to live delicately in kings' palaces ? It would be well with many, if they did but know when they are well off. Some years after this, we find this Shunammite had occasion to be spoken for to the king, though now she needed it not, ch. 8. 3, 4. Those that dwell among their own people, must not think their mountain stands so strong as that it cannot be moved; they may be driven, as this good woman was, to sojourn among strangers; our continuing city is above.

2. He did use his interest for her in the court of heaven, which was far better. Elisha consulted with his servant what kindness he should do for her, such a freedom did this great prophet admit even his servant to: Gehazi tells him she is childless, has a great estate, but no son to leave it to, and was past hopes of having any, her husband being old; if Elisha can obtain this favour from God for her, it will be the removal of that which, at present, was her only grievance. Those are the most welcome kindnesses, which are most suited to our necessities. He sent for her immediately; she very humbly and respectfully stood in the door, {v. 15.) according to her accustomed modesty, and then-he assured her that within a year she should bring forth a son, v. 16. She had received this prophet in the name of a prophet, and now she had not a courtier's reward, in being spoken for to the king, but a prophet's reward, a signal mercy given by prophets, and in answer to prayer: the promise was a surprise to her, and she begs she may not be flattered by it; " May, my lord, thou art a man of God, and therefore, I hope, speakest seriously, and dost not jest with me, nor lie unto thine handmaid." The event, within the time limited, confirmed the truth of the promise; she bare a son at the season

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that Elisha spake of, v. 17. God built up her house, in reward of her kindness in building the prophet a chamber. We may well imagine what )oy this brought to the family; Sing, O barren, thou that didst not bear.

18. And when the child was grown, it fell on a day that he went out to his father to the reapers. 19. And he said unto his father, My head, my head ! And he said to a lad, Carry him to his mother. 20. And when he had taken him, and brought him to his mother, he sat on her knees till noon, and then died. 21. And she went up, and laid him on the bed of the man of God, and shut the door upon him, and went out. 22. And she called unto her husband, and said. Send me, I pray thee, one of the young men, and one of the asses, that I may run to the man of God, and come again. 23. And he said. Wherefore wilt thou go to him today ? it is neither new moon nor sabbath. And she said, // shall be well. 24. Then slie saddled an ass, and said to her servant. Drive, and go forward ; slack not thy riding for me, except I bid thee. 25. So she went, and came unto the man of God to mount Carmel. And it came to pass, when the man of God saw her afar off, that he said to Gehazi his servant. Behold, yonder is that Shunammite : 26. Run now, I pray thee, to meet her; and say unto her, Is it well with thee ? is it well with thy husband ? is it well with the child ? And she answered. It ■ is well. 27. And when she came to the man of God to the hill, she caught him by the feet: but Gehazi came near to thrust her away. And the man of God said. Let her alone ; for her soul is vexed within her: and the Lord hath hid it from me, and hath not told me. 28. Then she said. Did I desire a son of my lord ? did I not say. Do not deceive me ? 29. Then he said to Gehazi, Gird up thy loins, and take my staff in thine hand, and go thy way : if thou meet any man, salute him not; and if any salute thee, answer him not again: and lay my staff upon the face of the child. 30. Ancl the mother of the child said, As the Lord liveth, and as thy soul liveth, I will not leave thee. And he arose, and followed her. 31. And Gehazi passed on before them, and laid the staff upon the face of the child ; but there ?vas neither voice nor hearing: wherefore he went again to meet him, and told him, saying. The child is not awaked. 32. And when Elisha was come into the house, behold, the child was dead, and laid upon his bed. 33. He went in therefore, and shut the door upon them tsvain, and prayed unto the Lord. " 34.

And he went up, and lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his Hands upon his hands; and he stretched himself upon the child, and the flesh of the child waxed warm. 35. Then he returned, and walked in the house to and fro; and went up, and stretched himself upon him : and the child sneezed seven times, and the child opened his eyes. 36, And he called Gehazi, and said, Call this Shunammite. So he called her. And when she was come in unto him, he said. Take up thy son. 37. Then she went in, and fell at his feet, and bowed herself to the ground, and took up her son, and went out.

We may well suppose, after the birth of this son, that the prophet was doubly welcome to the good Shunammite: he had thought himself indebted to her, but from henceforth, as long as she li\ es, she will think herself in his debt, and that she can never do too much for him. We may also suppose that the child was very dear to the prophet, as the son of his prayers, and very dear to the parents, as the son of their old age. But here is,

I. The sudden death of the child, though so much a darling; he is so far past the perils of infancy, that he is able to go to the field to his father, who, no doubt, is pleased with his engaging talk, and his joy of his son is greater than the joy of his harvest; but either the cold or the heat of the open field overcame the child, that was bred tenderly, and he complains to his father that his head aches, V. 19. Whither should we go with our complaints, but to our heavenly Father? Thither the Spirit of adoption brings believers with all their grievances, all their desires, teaching them to cry, with groan-ings that cannot be uttered, " My head, my head; my heart, my heart." The father sends him to his mother's arms, his mother's lap, little suspecting any danger in his indisposition, but hoping ne will drop asleep in his mother's bosom, and awake well; but it pro\es fatal, he sleeps the sleep of death; {v. 20.) well in the morning, and dead by noon; all the mother's care and tenderness cannot keep him alive: a child of promise, a child of prayer, and given in love, yet taken away. Little children lie o])en to the arrests of sickness and death. But how admirably does the prudent pious mother guard her lips, under this surprising affliction! Not one peevish indecent word comes from her; she has a strong belief that the child will be raised to life again: like a genuine daughter of Abraham's faith, as well as loins, she accounts that God is able to raise him from the dead, for thence she received him in a figure, Heb. 11. 19. She had heard of the raising of the widow's son of Sarepta, and that the spirit of Elijah rested on Elisha; and such confi dence had she of God's goodness, that she was very ready to believe that he who so soon took iway what he had given, would restore what he had now taken away; by this faith, women received theii dead raised to life, Heb. 11. 35. In this faith, she makes no preparation for the burial of her dead child, but for its resurrection; for she lays him on the-profihet's bed, {v. 21.) expecting that he would stand her friend; 0 woman, great is thy faith! He that wrought it, would not frustrate it.

II. The sorrowful mother's application to the prophet, on this sad occasion; for it happened very opportunely that he Avas now at the college upot mount Carmel, not far off.

II. KINGS, IV.

1. She begged leave of her husband to go to the prophet, yet not acquainting him with her errand, lest he should not have faith enough to let her go, V. 22. He objected, I( is neither nenu-moon nor sabbath; {v. 23.) which intimates that on those feasts of the Lord, she used to go to the assembly in which he presided, with other good people, to hear the word, and to join with him in prayers and praises; she did not think it enough to have his help sometimes in her own family, but, though a great woman, attended on public worship, for which this was none of the times appointed; " Wherefore," said the husband, "why wilt thou go to-day? What is the matter?" "No harm," said she; " it shall be well, so you will say yourself, hereafter." See how this husband and wife vied with each other, in showing mutual regard; she was so du'iful to him, that she would not go till she had acquainted him with her journey, and he so kind to her, that he would not oppose it, though she did not think fit to acquaint him with her business.

2. She made all the haste she could to the prophet, {y. 24.) who, seeing her at a distance, sent his servant to inquire whether any thing was amiss, X'. 25, 26. The questions were particular. Is it ivell with thee? Is it well with thy husband? Is it well with the child? Note, It well becomes the men of God, with tenderness and concern, to inquire about the welfare of their friends, and their families; the answer was general, // is well. Gehazi was not the man that she came to complain to, and therefore she puts him off with this; she said little, and little said is soon amended; (Ps. 39. 1, 2.) but what she did say, was very patient; "It is well with me, with my husband, with the child"—all well, and yet the child dead in the house. Note, When God calls away our dearest relations by death, it becomes us quietly to say, " It is well both with us and them;" it is well, for all is well that God does; all is well with them that are gone, if they are gone to heaven, and all well with us that stay behind, if by the affliction we are furthered in our way thither.

3. When she came to the prophet, she humbly reasoned with him concerning her present affliction; she threw herself at his feet, as one troubled and in grief, which she never showed till she came to him, who, she believed, could help her, v. 27. When her passion would do her service, she knew how to discover it, as well as how to conceal it, when it would do her disservice. Gehazi knew his master would not be pleased to see her lie at his feet, and therefore would have raised her up; but Elisha waited to hear from her, since he might not know immediately from God, what was the cause of her trouble. God discovered things to his prophets, as he saw fit, not always as they desired; God did not show this to the prophet, because he might know it from the good woman herself. What she said, was very pathetic; she appeals to the prophet, (1.) Concerning her indifference to this mercy which was now taken from her; "Did I desire a son of 7ny lord? No, thou knowest I did not; it was thiiie own proposal, not mine; I did not fret for the want of a son, as Hannah, nor beg, as Rachel, Give me children, or else I die.'" Note, When any creature-comfort is taken from us, it is well, if we can say, through grace, that we did not set our hearts inordinately upon it; for if we did, we have reason to fear it was given in anger, and taken away in;wrath. (2.) Concerning her entire dependence up'on the l>TOphet's word; Did I not say. Do not deceive me? Ves, she did say so, {v. 16'.) and this reflection upon it may be considered either, [1.] As quarrelling with the prophet for deceiving her; she was '•eady to think herself mocked with the mercy, vvhen it was sosocn removed, and that it had been

better she had never had this child, than to be deprived of him, when she began to have comfort in him. Note, The loss of a mercy should not make us undervalue the gift of it.; or, [2.] As pleading with the prophet for the raising of the child to life again; I said. Do not deceive me, and I know thou wilt not. Note, However the providence of God may disappoint us, we may be sure the promise of Gcd never did, nor ever will, deceive us: hope in that will not make us ashamed.

III. The raising of the child to life again; we may suppose that the woman gave Elisha a more express account of the child's death, and he gave her a more express promise of his resurrection, than is here related, where we are briefly told,

1. That Elisha sent Gehazi to go, in all haste, to the dead child, gave him his staff, and bade him lay that on the face of the child, v. 29. I know not what to make of this; Elisha knew that Elijah raised the dead child with a very Close application, stretching himself upon the child, and praying again and again; and could he think to raise this child by so slight a ceremony as this, especially when nothing hindered him from coming himself? Shall such a power as this be delegated, and to no better a man than Gehazi? Bishop Hall suggests that it was done out of human conceit, and not by divine instinct, and therefore it failed of the effect; God will not have such great favours made too cheap, nor shall they be too easily come by, lest they be undervalued.

2. The woman resolves not to go back without the prophet himself; (x'. 30.) / wUl not leave thee. She had no great expectation from the staflF, she will have the hand, and she was in the right of it; perhaps, it was intended hereby to teach us not to put that confidence in creatures that are servants, which the power of the Creator, their Master and our's will alone bear the weight of. Gehazi returns re infecta — without success, without the tidings of any sign of life in the child; (x'. 31.) The child is not awaked; intimating, to the comfort of the mother, that its death was but a sleep, and that he expected it would shortly be awaked. In the raising of dead souls to spiritual life, ministers can do no more by their own power than Gehazi here could; they lay the word, like the prophet's staff, before their faces, but there is neither voice nor hearing, till Christ, by his Spirit, comes himself; the letter alone kills, it is the Spirit that gives life; it is not prophesying upon dry bones, that will put life into them, breath must come from heaven, and breathe upon those slain.

3. The prophet, by earnest prayer, obt^ns from God the restoring of this dead child to life again; he found the child dead upon his own bed, (v. 32.) ana shut the door u/ion them twain, v. 33. Even the dead child is spoken of as a person, one of the twain, for it was still in bein^, and not lost; he shut out all company, that he might not seem to glor)^ in th«; power God had given him, or to use it for ostentation, and to be seen of men.

Observe, (1.) How closely the prophet applied himself to this great operation; perhaps being sensible that he had tempted God too much, in thinking to effect it by the staff in Gehazi's hand, for which he thought himself rebuked by the disappointment, he now finds it a harder task than he then thought, and therefore addresses himself to it with great solemnity. [1.1 He prayed unto the Lord, {v. 33.) probably, as Elijah had done, Let this child's soul come into him again. Christ raised the dead to life, as one having authority, Damsel, arise; Yowig man, I say unto thee, Jlrise; Lazai-us come forth: for he was powerful and faithful as a Son, the Lord of life,, but Elijah and Elisha did it bv petition as servants. [2.] He lay upon the child, (y. 34.) as if

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he would communicate to him some of his vital heat or spirits; thus he expressed the earnestness of his desire, and gave a sign of that divine power which he depended upon for the accomplishment of this great work. He first p.ut his mouth to the child's mouth, as if, in God's name, he would breathe into him the breath of life, then his eyes to the child's eyes, to open them again to the light of life, then his hands to the child's hands, to put strength into them. He then returned, and walked in the house, as one full of care and concern, and wholly intent upon what he was about; then he went up stairs again, and, the second time, stretched himself u^ion the child, v. 35. Those that would be instrumental in conveying spiritual life to dead souls, must thus affect themselves with their case, and accommodate themseh es to it, and labour fervently in prayer for them.

(2.) How gradually the operation was performed; at the first application, thejiesh of the child ivaxed warm, {y. 34.) which gave the prophet encouragement to continue instant in prayer; after a while, the child .sneezed seven times, which was an indication, not only of life, but liveliness. Some have reported it 9 an ancient tradition, That when God breathed into Adani the breath of life, the first evidence of his being alive, was sneezing, which gave rise to the usage of paying respect to those that sneeze. Some observe here, that sneezing clears the head, and there lay the child's distemper.

(3.) How joyfully the child was returned alive to his mother, {v. 36, 37.) and all parties concerned were not a little comforted. Acts 20. 12. See the power of God, who kills and makes alive again; see the power of prayer; as it has the key of the clouds, so it has the key of death: see the power of faith; that fixed law of nature (that death is a way whence there is no returning) shall rather be dispensed with, than this believing Shunammite shall be disappointed.

38. And Elisha came again to Gilgal, and t/iere was a dearth in the land, and the sons of the prophets were sitting before him: and he said unto his servant, Set on the great pot, and seethe pottage for the sons of the prophets. 39. And one went out into the field to gather herbs, and found a wild vine, and gathered thereof wild gourds his lap full, and came and shred them into the pot of pottage: for they knew them not. 40. So they poured out for the men to eat: and it came to pass, as they were eating of the pottage, that they cried out, and said, O thou man of God, there is death in the pot; and they could not eat ^Aereq/] 41. But he said. Then bring meal. And he cast it into the pot; and he said. Pour out for the people, that they may eat. And there was no harm in the pot. 42. And there came a man from Baal-shalisha, and brought the man of God bread of the first-fruits, twenty loaves of barley, and full ears of corn in the husk thereof. And he said. Give unto the people, that they may eat. 43. And his servitor said, What, should 1 set this before a hundred men ? He said again, Give the people, that they may eat: for thus saith

the Lord, They shall eat, and shall leave thereof. 44. So he set it before them, and they did eat, and left thereof, according to the word of the Lord.

We have here Elisha, in his place, in his element, among the sons of the prophets, teaching them, and, as a father, providing for them; and happy it was for them, that they had one over them, who naturally cared for their state, under whom they were well fed and well taught. There was a dearth in the land, for the wickedness of them that dwelt therein, the same that we read of, ch. 8. 1. It continued seven years, just as long again as that in Elijah's time; a famine of bread there was, but not of hearing the word of God, for Elisha had the sons of the prophets sitting before him, to hear his wisdom, who were taught, that they might teach others. Two instances we have here of the care he took about their meat. Christ twice fed those whom he preached to; Elisha was in the more care about it now, because of the dearth, that the sons of the prophets might not be ashamed in this evil time, but even, in the days of famine, might be satisfied, Ps. 37. 19.

I, He made hurtful food to become safe and wholesome.

1. On the lecture-day, the sons of the prophets being all to attend, he ordered his servant to provide food for their bodies, while he was bi caking to them the bread of life for their souls; whether there was any flesh-meat for them, does not appear; he orders only that pottage should be seethed for them of herbs, v. 38. The sons of the prophets should be examples of temperance and mortification, not desirous of dainties, but content with plain food: if they have neither savoury meats, nor sweet meats, nay, if a mess of pottage be all the dinner, let them remember that this great prophet entertained himself and his guests no better.

2. One of the servitors, that was sent to gather herbs, (which, it should seem, must serve instead of flesh for the pottage;) by mistake, brought in that which was noxious, or, at least, very nauseous, and shred it into the pottage, wild gourds they are called, 1). 39. Some think it was coloquinti'da, a herb strongly cathartic, and, if net qualified, dangerous. The sons of the prophets, it seems, were better skilled in divinity than in natural philosophv. and read their Bibles more than their Herbals. If any of the fruits of the earth be hurtful, we must look upon it as an effect of the curse, ( Thorns and thistles shall it bring forth unto thee,) for the original blessing made all good.

3. The guests complained to Elisha of the un-wholesomeness of their food. Nature has given man the sense of tasting, not only that wholesome food may be pleasant, but that that which is unwholesome, may be discovered before it comes to the stomach; the mouth tries meat by tasting it. Job 12. 11. This pnttage was soon found by the taste of it to be dangerous, so that they cried out. There is death in the fiot, i>. 40. The table often becomes a snare, and that which should be for our welfare, proves a trap, which is a good reason why we should not feed ourselves without fear; when we are receiving the supports and comforts of life, we must keep up an expectation of death, and a fear of sin.

4. Elisha immediately cured the bad taste, and prevented the bad consequences, of this unwholesome pottage; as before, he had healed the bitter waters with salt, so now, the bitter broth with meal, V. 41. It is probable that there was meal in it before, but that was put in by a common hand, only to thicken the pottage; this was the same thing, but

cast m by Elisha's hand, and with intent to heal the pottage; by which it appears that the change was not owing to the meal, (tliat was the sign only, not the means,) but to the divine power. Now all was well, not only no death, but no harm, in the pot; we must acknowledge God's goodness in making our food wholesome and nourishing; / am the Lord that healeth thee. II. H'e made a little food to go a great way.

1. Elisha had a present brought him of 20 barley-lo.ives and some ears of corn, [y. 42.) a present which, in those ages, would not be despicable at any time, but now in a special manner valuable, when there was a dearth in the land. It is said to be of t/ie Jimt-fruits, which was (iod's due out of their increase; and when the priests and Levites were all at Jerusalem, out of their reach, the religious people among them, with good reason, looked upon the prophets as God's receivers, and brought their first-fruits to them, which helped to maintain their schools.

2. H iving freely received, he freely ga\ e, ordering it all to i)e set before the sons of the prophets, ■.■eserving none for himself, none for hereafter. Let the marrow take thow^ht for the things of itself, give it all to the people t:iat they may e it. It well becomes the men of God to be generous and open-handed, and the fathers of the prophets to be liberal to the sons of the prophets.

3. Though the loa es were little, it is likely, no more than what one man would orrlinarily eat at a meal, yet witli 20 of them he satisfied 100 men, v. 43, 44. His servant thought that to set so little meat before so many men, was but to tantalize them, and shame h's master for making so great an invitation to such short commons; but he, in God's name, pronounced it a full meal for them, and so it proved; they did e it, and left thereof, not because their stomachs failed them, but because the bread increased in the eating; God has promised his church, (Ps. 132. 15.) that he i.vitl abundantly bless her Jiroxnaiony and satify her floor with bread; for whom he feeds, he fills, and what he blesses, comes to much, as what he Ijlows upon, comes to little. Hag. 1. 9. Christ's feeding his hearers was a miracle far beyond this, but both teach us that those who wait upon (iod in the way of duty, may hope to be both protected and supplied by a particular care of Divine Providence.

CHAR V.

Two more of Elisha's miracles are recorded in this chapter. I. The cleansintj of Naaman, a Syrian, a stranger, from his leprosy; and tliere, 1. The badness of his case, V. 1. 2. The providence that brought him to Elisha, the intelligence given him by a captive maid, v. 2.. 4. A letter from the king of Syria to the king of Israel, to introduce him, V. 5.. 7. And the invitation Elisha sent him, V. 8. 3. The method prescribed for his cure: his submission, after objectinu^ to that method, and his cure thereby, v. 9.. 14. 4. The grateful acknowledgments he made to Elisha, hereupon, v. 15.. 19. II. The smiting of Gehazi, his own servant, with that leprosy. 1. Gehazi's sins, which were, belying his master to Naa-man, (v. 20. .24.) and lying to his master when he examined him, V. 25. 2. His punishment for this sin; Naa man's leprosy was entailed on his family, v. 26, 27. And if Naaman's cure was typical of the cahinor of the Gentiles, as our Saviour seems to make it, {Liikt 4. 27.) Gehazi's stroke may be looked upon as typical of the blinding and rejecting of the Jews, wiio envied God's grace to the Gentiles, as Gehazi envied Elisha's favour to Naa-nian.

i. "l^rOW Naaman, captain of the host -L^ of the king of Syria, was a great man with his master, and honourable; because by him the Lord had given dchver-

ance unto Syria: he was also a mighty man in valour, but he teas a leper. 2. And the Syrians had gone out by companies, and had brought away captive out of the land of Israel a little maid; and she waited on Naaman's wife. 3. And she said unto her mistress, Would God my lord ivere with the prophet that is in Samaria ! for he would recover him of his leprosy. 4. And one went in and told his lord, saying, Thus and thus said the maid that is of the land of Israel. 5. And the king of Syria said. Go to, go, and ] will send a letter unto the king of Israel. And he departed, and took with him ten talents of silver, and six thousand pieces of gold, and ten changes of raiment. 6. And he brought the letter to the king of Israel, saying, Now, when this letter is » come unto thee, behold, I Imye^ therewith sent Naaman my servant to thee, that thou mayest recover him of his leprosy. 7. And it came to pass, when the king of Israel had read the letter, that he rent his clothes, and said, Aj?i I God, to kill and to make alive, that this man doth send unto me to recover a man of his leprosy? Wherefore consider, I pray you, and see how he seeketh a quarrel against me. 8. And it was so, when Elisha the man of God had heard that the king of Israel had rent his clothes, that he sent to the king, saying. Wherefore hast thou rent thy clothes ? let him come now to me, and he shall know that there is a prophet in Israel.

Our Saviour's miracles were intended for the lost sheep of the house of Israel, yet one, like a crum, fell from the table to a woman of Canaan; so, this one miracle Elisha wrought for Naaman, a Syrian; for God does good to all, and will have all men to be saved. Here is,

I. The great affliction Naaman was under, in the midst of all his honours, v. 1. .He was a great man, in a great place; not only rich and raised, but particularly happy for two things, 1. That he had been very serviceable to his countiy, God made him so; by hijn the Lord had often given deliverance to Syria, success in their wars even with Israel. The preservation and prosperity even of those that do not know God and serve him, must be ascribed to him, for he is the Saviour of all men, but especially of them that believe. Let Israel know that when the Syrians prevailed, it was from the Lord. 2. That he was very acceptable to his prince, was his favourite, and prime-minister of state; so great was ho, so high, so honourable, and a mighty man of valour; but he was a leper, was under that loathsome disease, which made him a burthen to himself. Note, (1.) No man's greatness, or honour, or interest, or valour, or victory, can set him out of the reach of the sorest calamities of human life; there is many a sickly crazy body imder rich ;ind gay clothing. (2.) Every man has some but or other in his character, something that blemishes and diminishes him, some allay to his grandeur, some damp to his joy; he may be very ha])py, very good, yet, in something or other, not so good as he should be, nor so happy as he would be. Naaman

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was as great as the world could make him, and yet (as Bishop Hall expresses it) the basest slave in Sy-lia would not change skins with him.

II. The notice that was given him of Ehsha's power» by a little maid that waited on his lady, x-. 2, 3. This maid was, by birth an Israelite, providentially carried captive into Syria, and there preferred mto Naaman's family, where she publishes Elisha's fame, to the honour of Israel, and Israel's God. The unhappy dispersing of the people of God has sometimes proved the happy occasion of the diffusion of the knowledge of God, Acts 8. 4. This little maid, 1. As became a true-bom Israelite, consulted the honour of her country; could give an account, though but a girl, of the famous prophet they had among them. Children should betimes acquaint themselves with the wondrous works of God, that, wherever they go, they may have them to talk of. See Ps. 8. 2. 2. As became a good servant, she desired the health and welfare of her master, though she was a captive, a servant by force; much more should servants of choice seek their masters' good: the Jews in Babylon were to seek the peace of the land of their captivity, Jer. 29. 7. Mliaha had no? cleansed any lefiers in Israel; (Luke 4. 27.) yet this little maid, from the other miracles he had wrought, infers that he could cure her master, and from his common beneficence infers that he would do it, though he was a Syrian. Servants may be blessings to the families where they are, by telling what they know of the glory of God, and the honour of his prophets.

III. The application which the king of Syria, hereupon, made to the king of Israel on Naaman's behalf. Naaman took notice of the intelligence, though given by a simple maid, and did not despise it for the sake of her meanness, when it tended to his bodily health; he did not say, *' The girl talks like a fool; how can any prophet of Israel do that for me, which all the physicians of Syria have attempted in vain?" Though he neither loved nor honoured the Jewish nation, yet if one of that nation can but cure him of his leprosy, he will thankfully acknowledge the obligation. O that they who are spiritually diseased, would hearken thus readily to the tidings brought them of the great Physician!

See what Naaman did, upon this little hint. 1. He would not send for the prophet to come to him, but such honour would he pay to one that had so much of a divine power with him as to be able to cure diseases, that he would go to him himse'f, though he himself was sickly, unfit for society, the journey long, and the country an enemy's; princes, he thinks, must stoop to prophets, when they need them. 2. He would not go in disguise, though his errand proclaimed his loathsome disease, l)ut went in state, and with a great retinue, to do the more honour to the prophet. 3. He would not go empty-handed, but took with him gold, silver, and raiment, to present to his physician; those that have wealth, and want health, show which they reckon the more valuable blessing; what will they not give for ease, and strength, and soundness of body? 4. He would not go without a letter to the king of Israel from tlie king his master, who did himself earnestly desire his recovery; he knows not where in Samaria to find this wonder-working prophet, but takes it for granted the king knows where to find him; and, to engage the prophet to do his utmost for Naaman, he will go to him, supported with the interest of two kings. If the king of Svria must entreat his help, he hopes the king of Israel, being liis licge-lord, may command it: the gifts of the subject must all he (he thinks) for the service and honour of the prince, and therefore he desires the king that he would recover the lefier, (x'. 6.) taking it for grant-

ed that there was a greater intimacy between the king and the prophet than really there was.

IV. The alarm this gave to the king of Israel, i<. 7. He apprehended there was in this letter, 1. A great aft'ront upon God, and therefore he rent his clothes, accorduig to the custom of the Jews, when they heard or read that which they thought blasphemous; and what less could it be, than to attribute to him a divine power? " ^m la (iod, to kill whom I will, and make alive whom I will ? No, I pretend not to such an authority;" Nebuchadnezzar did, as we find, Dan. 5. 19. '' jim la God, to kill with a word, and make alive with a word ? No, I pretend not to such a power;" thus this great man, this bad man, is made to own that he is but a man. Why did he not, with this consideration, correct himself for his idolatry, and reason thus ? " Shall I worship those as gods, that can neither kill nor make alive; can do neither good nor evil?" 2. A bad design upon himself; he appeals to those about him for this, " See ho%v he setkcth a quarrel against me; he requires me to recover the leper, and if I do not, though I cannot, he will make that a pretence to wage war with me;" which he suspects the rather because Naaman was his general. Had he rightly understood the meaning of the letter, that when the king wrote to him to recover the leper, he meant, that he would take care he might be recovered, he had not been in this fright. Note, We often create a great deal of uneasiness to ourselves, by misinterpreting the words und actions of others that are well intended; it is charity to ourselves, to think no evil. If he had bethought himself of Elisha and his power, he would easily have understood the lettei-, and have known what he had to do, but he is put into this confusion, by making himself a stranger to the prophet; the captive maid had him more in her thoughts than the king had.

V. The proffer which Elisha made of his service; he was willing to do any thing to make his prince easy, though he was neglected, and his former gocd services forgotten, by him: hearing on what occci-si( n the king had rent his clothes, he sent to him, to let him know that if his patient would come to him, he should not lose his labour; {v. 8.) he shall know that there is a firofihet in Israel; (and it were sad with Israel if there were not;) that there is a prophet in Israel, who can do that which the king of Israel dares not attempt, which the prophets of Syria cannot pretend to; it was not frrhis own honour, but for the honour of God, that he coveted to make them all know that there was a firophet in Israel, though obscure and overlooked.

9. So Naaman came with his horses and with his chariot, and stood at the door of the house of Ehsha. 10. And Elisha sent a messenger unto him, sa3'ine;. Go and wash in Jordan seven times, and thy flesh shall come again to thee, and thou shall be clean. 11. But Naaman was wroth, and ^ent away, and said. Behold, I thought. He will surely come out to me, and stand and call on the name of the I ..ord his God, and strike his hand over the place, and recover the leper. 12. Are not Abana and Pharpar, rivers of Damascus, better than all the watrrs of Israel ? may I not wash in them, and he clean ? So he turned, and went away in a rage. 13. And liis servants came near.iind spake unto him, and said, My father, (f the prophet had bid thee do some great thing,

II. KINGS, V.

woukk'st thou not have done it? how much rather then, when he saith to thee, Wash, and be clean? 14. Then went he down, and dipped himself seven times in Jordan, according to the saying of the man of God: and his flesh came again like unto the flesh of a little child, and he was clean.

We have here the cure of Naaman's leprosy.

I. The short and plain direction which the prophet gave him, with assurance of success. Naaman designed to do honour to Elisha, when he came in his chariot, and with all his retinue, to Elisha's door, V. 9. They that showed little respect to prophets at other times, when they needed them, were very complaisant to them; he attended at Elisha's door as a beggar for an alms. They that would be cleansed from their spiritual leprosy, must wait at Wisdom's gate, and ivaCch at the fiosts of her doors. Naaman expected to have his compliment returned, but Elisha gave him his answer without any formality; would not go to the door to him, lest he should seem too much pleased with the honour done him, but sent a messenger to him, saying. Go nvash in Jhrdaji seven times, and promising him that if he did so, his disease should be cured. The promise was express. Thou shalt be clean; the method prescribed was plain, Go wash in Jordan. This was not intended as any means of the cure; though cold bathing is recommended by many as a very wholesome thing, yet some think that in the case of a leprosy, it was rather hurtful; but it was intended as a sign of the cure, and a trial of his obedience: they that will be helped of God, must do as they are bidden. But why did Elisha send a messenger to him with these directions? 1. Because he was retired, at this time, for devotion, was intent upon his pravers for the cure, and would not be diverted: or, 2. Because he knew Naaman to be a proud man, and he would let him know, that before the great G'^d, all men stand upon the same level.

II. Naaman's disgust at the method prescribed, because it was not what he expected. Two things disgusted him; 1. That Elisha, as he thought, put a slight upon his person, in sending him orders by a servant, and not coming to him himself, v. 11. Being big with the expectations of a cure, he had been fancying how this cure would be wrought, and the scheme he had laid, was this; "Heivill surely come out to me, that is the least he can do to me, a peer of Syria, to me that am come to him in all this state, to me that have so often been victorious over Israel; he mill sta?id, and call on the name of his God, and name me in his prayer, and then he will wave his hand over the place, and so effect the cure;" and because the thing is not done just thus, he falls into a p;ission, forgetting, (1.) That he was a leper, and the liw of Moses, which Elisha would religiously observe, shut those out from society; a leper, and therefore he ought not to insist upon the punctilios of honour. Note, Many have hearts uhhumbled under hmnbling providences; see Numb. 12. 14. (2.) That he was a petitioner, suing for a favour which he could not demand; and beggars must not ne choosers, patients must not prescribe to their phvsician. See in Naaman the folly of pride; a cure will not content him, unless he be cured with ceremony, with a great deal of pomp and parade; he scorns to be healed, unless he be humoured. 2. That Elisha, as he thought, put a slight upon his country; he took it hard that he must be sent to wash in Jordan, a river of Israel, when he thrught Abana and Pharfiar, rivers of Damascus, better than all the maters of Israel. How magnificently does he speak of these two rivers that watered Da-

mascus, which soon after fell into one .:alled by geographers Chrysoroas — the golden stream. How scornfully does he speak of all the waters of Israel, though God had called the land of Israel the glory of all lands, and pai-ticularly for its brooks of water, Deut. 8. 7. So common is it for God and man to differ in their judgments. How slightly does he speak of the prophet's directions! May I not wash in them and be clean'^ He might wash in them, and be clean from dirt, but not wash in them, and be clean from leprosy. He was angry that the prophet bade him wash and be clean; he thought that the prophet must do all, and is not pleased that he is bidden to do any thing; or he thinks this too cheap, too plain, too common, a thing for so great a man to be cured by; or he did not believe it would at all affect the cure, or if it would, what medicinal virtue was there in Jordan more than in the rivers of Damascus? But he did not consider, (1.) That Jordan belonged to Israel's God, from whom he was to expect the cure, and not from the gods of Damascus; it watered the Lord's land, the holy land, and, in a miraculous cure, relation to God was much more considerable than the depth of the channel, or the beauty of the stream. (2.) That Jordan had more than once, before this, obeyed the commands of Omnipotence; it had, of old, yielded a passage to Israel, and, of late, to Elijah and Elisha, and therefore was fitter for such a purpose than those rivers which had only observed the common law of their creation, and had never been thus distinguished; but above all, Jordan was the river appointed, and if he expected a cure from the divine power, he ought to acquiesce in the divine will, without asking why or wherefore. Note, It is common for those that are wise in their own conceits, to look with contempt on the dictates and prescriptions of divine wisdom, and to prefer their own fancies before them; they that are for establishing their own righteousness, will not submit to the righteousness of God, Rom. 10. 3.

Naaman talked himself into such a heat, (as pas sionate men usually do,) that he turned away from the prophet's door in a rage, ready to swear he would never have any thing mere to say to Elisha; and who then would be the loser? Note, They that obseme lying vanities, forsake their own mercies, Jonah 2. 8. Proud men are the worst enemies to themselves, and forego their own redemption.

III. The modest advice which his servants gave him, to observe the prophet's prescriptions, with an implicit reproof of his resentments, X'. 13. Though, at other times, they kept their distance, and now saw him in a passion, yet, knowing him to be a man that would hear reason, at any time, and froni any body, (a good character of great men, and a very rare one,) they drew near, and made bold to argue the matter a little with him. They had conceived a great opinion of the prophet, (having, pci'haps, heard more of him from the common peoy)le, whom they had conversed with, than Naaman had heaid from the king and courtiers, whom he had conversed with,) and therefore begged of him to consider; If the profihet had bid thee do some great thing, had ordered thee into a tedious course of physic, or to submit to some painful operation, blistering, or cupping, or salivating, wouldest thou not have done it? No doubt, thou wouldest. And wilt thou not submit to so easy a method as this. Wash, and be clean ?

Observe, 1. His own servants gave him this reproof and counsel, which was no more disparagement to him, tlvan that he had intelligence of one that could cure him, from his wife's maid, v. 2. Note, It is a great mercy to have those about us, that will be free with us, and faithfully tell us of our faults and follies, though they be our inferiors. Mas

58S

ters must be willing to hear reason from their servants, Job 31. 13, 14. As we should be deaf to the counsel of the ungodly, though given by the greatest and most venerable names, so we should have our ear open to good advice, though brought us by those who arc much below us: no matter who speaks, if it be well said.

2. The reproof was very modest and respectful; they call him, Father; for servants must honour and obey their masters with a kind of filial affection. In giving reproof and counsel, we nmst make it appear that it comes from love and true honour, and that we intend, ni)t reproach, but reformation.

3. It was very rational and considerate. If the rude and unthinking servants had stirred up their master's angry resentment, and offered to avenge his quarrel upon the prophet, who (he thought) affronted him, how mischievous had the consequences been! Fire from heaven, probably, upon them all! But they, to our great surprise, took the prophet's part. Elisha, though it is likely he perceived that what he had said, had put Naaman out of humour, did not care to pacify him: it was at his peril, if he persisted in his wrath: but his servants are made use of by Providence to reduce him to temper. They reason with him, (1.) From his earnest desire of a cure; IVouldest 7iot thou do any thing? Note, When diseased sinners are come to this, that they are content to do any thing, to submit to any thing, to part with any thing, for a cure, then, and not till then, we begin to indulge some hopes of them. Then they will take Christ on his own terms, when they are made willing to have Christ upon any terms. (2.) From the easiness of the method prescribed; it is but, IVash, and be clean. It is but trying; the experiment is cheap and easy, it can do no hurt, but may do good. Note, The methods prescribed for the healing of the leprosy of sin, are so plain, that we are utterly inexcusable if we do not observe them. It is but, "Believe, and be saved," "Repent, and be pardoned," "Wash, and be clean."

IV. The cm-e effected, in the use of the means prescribed, v. 14. Naaman, upon second thoughts, yielded to make the experim.ent, yet, it should seem, with no great faith or resolution; for whereas the prophet bade \\\m wash in Jordan seven times, he did but dip himself so many times, as lightly as he could. However, God is pleased so far to honour himself and his word, as to make that effectual. His Jiesh came again like the flesh of a child, to his great surprise and joy. This, men get by yielding to the will of God, by attending to his institutions. His being cleansed by washing, put an honour on the law for cleansing lepers: God will magnify his word above all his name.

15. And he returned to tlie man of God, he and all his company, and came and stood before him: and he said, Behold, now I know diat there is no God in all the earth but in Israel: now therefore, I pray thee, take a blessing of thy servant. 16. But he ;<aid. As the Lord liveth, before whom I ■itand, I will receive none. And he urged fiim to take it; but he refused. 17. And Naaman said. Shall there not then, I pray thee, be given to thy servant two mules' burden of earth 1 for thy servant will henceforth offer neither burnt-offering nor sacrifice unto other gods, but unto the Lord. 18. In this thing the Lord pardon thy servant,

Vol. II.—4 E

that when my master goeth into the house of Rimmon to worship there, and he lean-eth on my hand, and I bow myself in the house of Rimmon; when 1 bow down myself in the house of Rimmon, the liORD pardon thy servant in this thing. 19. And he said unto him. Go in peace. So he departed from him a little way.

Of the ten lepers our Saviour cleansed, the only one that returned to give thanks, was a Samaritan, Luke 17. 16. This Syrian did so, who here bespeaks himself,

I. Convinced of the power of the God of Israel, not only that he is God, but that he is God alone, and that indeed that there is no God i?! all the earth but in Israel, v. 15. A noble confession, but such as bespeaks the misery of the Gentile world; for the nations that had many gods, really had no God, but were without God in the world. He had formerly thought the gods of Syria gods indeed, but now experience had rectified his mistake, and he knew Israel's God was God alone, the sovereign Lord of all. Had he seen other lepers cleansed, perhaps it had not convinced him, but the mercy of the cure affected him more than the miracle of it. Those are best able to speak of the power of divine grace, who have themselves experienced it.

II. Grateful to Elisha the prophet: "Therefore, for his sake, whose servant thou art, I have a present for thee, silver, and gold, and raiment, whatever thou wilt please to accept." He valued the cure, not bv the easiness of it to the prophet, but the acceptableness of it to himself, and would gladly pay for it accordingly. But Elisha generously refused the fee, though urged to accept it; and, to prevent further importunity, backed his refusal with an oath, ^s the Lord liveth, I will receive none; {v. 16.) not because he did not need it, for he was poor enough, and knew what to do with it, and how to bestow it among the sons of the prophets; nor because he thought it unlawful, for he received presents from others; but he would not be beholden to this Syrian, nor should he say, / have made Elisha rich. Gen. 14. 23. It would be much for the honour of God, to show this new convert that the servants of the God of Israel were taught to look upon the wealth of this world with a holy contempt, which would confirm him in his belief, that there in no God but in Israel. See 1 Cor. 9. 18. 2. Cor. 11. 9.

III. Proselyted to the worship of the God of Israel. He will not only offer a sacrifice to the Lord, in thanks for his present cure, but he resolves he will never offer sacrifice to any other gods, v. 17. It was a happy cure of his leprosy, wiiich cured him of his idolatry, a more dangerous disease. But here are two instances of his weakness and infirmity in his conversion.

1. In one instance, he over-did it, that he woidd not only worship the God of Israel, but he would ha\ e clods of earth out of the prophet's garden, or, at least, of tlie Prophet's ordering, to make an altar of, V. 17. He that a while ago had spoken very slightly of the waters of Israel, {v. 12.) now is in another extreme, and over-values the earth of Israel, supposing (since God appointed altars rf earth, Exod. 20. 24.) an altar of that earth would be most acceptable to him; not considering that all the'earth is the Lord's, and the fulness thereof Or perhaps the transport of his affection and veneration for the prophet, not only upon the account of his power, but of his virtue and generosity, made him, as we say, love the very ground he went upon, and desinf to have some of it home with him. The modem

II. KINGS. V.

compliment equivalent to this, would be, " Pray, sir, let me have your.picture."

2. In another instance, he under-did it, that he reserved to himself a liberty to bow in the house of Rimmon, in complaisance to the king his master, and according to the duty of his place at court; (v. 18.) in this thing- he must be excused. He owns he ought not to do it, but that he cannot otherwise keep his place; protests his bowing is not, nor ever shall be, as it had been, in honour to the idol, but only in honour to the king: and therefore he hopes God will forgive him. Perhaps, all things considered, this might admit of some apology, though it was net altogether justifiable. But as to us, 1 am sure, (1.) If, in covenanting with God, we make a reservation for any known sin, which we will continue to indulge ourselves in, that reservation is a defeasance of his covenant. We must cast away all our transgressions, and not except any house of Rimmon. (2.) Though we are encouraged to pray for the remission of the sins we have committed, yet if we ask for a dispensation to go on in any sin lor the future, we mock God, and deceive ourselves. (3.) Those that know not how to quit a place at court, when they cannot keep it without sinning against God, and wronging their consciences, do not rightly value the divine favour. (4.) Those that truly hate evil, will make conscience of abstaining from all appearances of esil. Though Naa-raan's dissembling of his religion cannot be approv-t;d, yet because his promise to offer no sacrifice to any but the God of Israel only, was a great point gained with a Syrian, and because, by asking par-(lon in this matter, he showed such a degree of conviction and ingenuousness as gave hopes of improvement, the prophet took fair leave of him, and bid him Go in /teace, v. 19. Young converts must be tenderly dealt with. •

20. But Gehazi, the servant of Elisha the man of God, said, Behold, my master hath spared Naaman this Syrian, in not receiving at his hands that which he brought: but, as the Lord hveth, I will run after him, and take somewhat of him. 21. So Gehazi followed after Naaman. And when Naaman saw him running after him, he lighted down from the chariot to meet him, aud said, Is all well? 22. And he said. All is well. My master hath sent me, saying, Behold, even now there ])e come to me from mount Ephraiui two young men of the sons of the prophets: give them, I pray thee, a talent of silver, and two changes of garments. 23. And Naaman said. Be content, take two talents. And he urged him, and bound two talents of silver in two bags, with two changes of garments, and laid them upon two of his servants ; and they bare them before him. 24. x\nd when he came to the tow er, he took them from their hand, and bestowed them in the house: and he let the men go, and they departed. 25. But he wept in, and stood before his master. And Elisha said unto him, VVHience comest thou, Gehazi? And he said. Thy servant went no whither. 26. And he said unto him, Went not mine heart with thee, when the man turned again from his chariot to meet thee?

Is it a time to receive money, and to receive garments, and olive-yards, and vineyards, and sheep, and oxen, and men-servants, and maid-servants ? 27. The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed for ever. And he went out from his presence a leper as white as snow.

Naaman, a Syrian, a courtier, a soldier, had many servants, and we read how wise and good they were, v. 13. Elisha, a holy prophet, a man of God, has but one servant, and he j)roves a base liar. They that heard of Elisha at a distance, honoured him,'and got good by what they heard; but he that stood continually before him, to hear his wisdom, had no good impressions made upon him either by his doctrine or miracles. One would expect that Elisha's servant should be a saint, (even Ahab's servant, Obadiah, was,) but even Christ himself had a Judas among his followers. The means ot grace cannot give grace. The best men, the best ministers, have often had those about them, that have been their grief and shame. The nearer the church, the further from God. Many come from the east and ivest to sit down ivith jibraham, when the children of the kingdoin shall be cast out.

Here is,

I. Gehazi's sin. It was a complicated sin.

1. The love of money, that root of all e\il, was at the bottom of it. His master c-ontemned Naaman's treasures, but he coveted them, v. 20. His heart (says Bishop Hall) was packed up in Naaman's chests, and he must run after him to fetch it. Multitudes, by coveting worldly wealth, have erred from the faith ^ and pierced themselves with many sorrows.

2. He blamed his master for refusing Naaman's present, condemned him as foolish, in not taking gold when he might have it, envied and grudged at his kindness aud generosity to this stranger, though it was for the good of his soul. In short, he thinks himself wiser than his master.

3. When Naaman, like a person of accomplished manners, alighted from his chaiiot to meet him, {v. 21.) he told him a deliberate lie, that his master sent him to him, and so he received that courtesy to himself, which Naaman intended to his master.

4. He abused his master, and basely misrepresented him to Naaman, as one that hud soon repented of his generosity, that was fickle, and did not know his own mind, that would say and unsay, swear and unswear, that would not do an honourable thing, but he must presently undo it again. His story of the two sons of the prophets was as silly as it was false; if he would have begged a token for two young scholars, surely less than a talent of silver might serve them.

5. There was danger of his alienating Naaman from that holy religion which he had espoused, and lessening his good opinion of it. He would be ready to say, as Paul's enemies suggested concerning him, (2 Cor. 12. 16, 17.) that though Elisha himself did not burthen him, yet, being crafty, he caught him with guile, sendine; those that made a gain of him. W^e hope that he understood afterward that Elisha's hand was not in it, and that Gehazi was forced to restore what he had unjustly got, else it might have driven him to his idols again.

6. His seeking to conceal wh^t he had unjustly got, added much to his sin. (1.) He hid it, as Achah did his gain, by sacrilege, in the tower, a secret place, a strong 'place, till he had an oi:)pf)rtunity of laying it out, t'. 24. Now he thought himself sure of it, and applauded his own management of a fraud, by which he had imposed, not only upon the pm dance of Naaman, but upon Elisha's spirit of dis-

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ceming, as Ananias and Sapphira upon the apostles. (2.) He denied it: he went in, and stood before his master, ready to receive his orders; none looked more observant of his master, though really none more injurious to him; he thought, as Ephraim, / am become rich, but they shall Jind no iniquity in me, Hos. 12. 8. His master asked him, where he had been. "No where, sir," (said he,) "out of the house." Note, One lie commonly begets another: the way of that sin is down-hill; therefore dare to be true.

H. The punishment of this sin. Elisha immediately called him to an account for it; and observe,

1. How he was convicted. He thought to impose upon the prophet, but was soon given to understand that the Spirit of prophecy could not be deceived, and that it was in vain to lie to the Holy Ghost. Elisha could tell him, (1.) What he had done, though he had denied it. "Thou say est thou went-est no whither; but went not my heart with thee?" V. 26. Was Gehazi yet to leani that prophets had spiritual eyes; or could he think to hide any thing from a seer, from him with whom the secret of the Lord was? Note, It is folly to presume upon sin, in hopes of secrecy. When thou goest aside into any by-path, does not thy own conscience go with thee? Does not the eye of God go with thee? He that covers his sin, shall not pros/ier; particularly, a lying-tongue is but for a moment, Vrow 12. 19. Truth will transpire, and often comes to light, strangely, to the confusion of those that make lies their refuge. (2.) What he designed, though he kept that in his own breast. He could tell him the \ ery thoughts and intents of his heart, that he was projecting, now that he had got these two talents, to purchase ground and cattle, to leave Elisha's service, and to set up for himself. Note, All the foolish hopes and contrivances of carnal worldlings are open before God. And he tells him also the evil of it, " 7s it a time to receive money? Is this an opportunity of enriching thyself ? Couldest thou find no better a way of getting money, than by belying thy master, and laving a stumbling-block before a young convert?" Note, Those that are for getting wealth at any tim.e, and by any ways and means whatsoe\ er, right or wrong, lay themselves open to a great deal of temptation. They that' will be rich, (per fas, per mfas; rem, rem, quocunque modo rem — by fair ?7ieans, by foul ineans; careless of principle, intent only on money, J drown themselves in destruction and perdition, 1 Tim. 6. 9. War, and fire, and plague, and shipwreck, are not, as many make them, times to get money. It is not a time to increase our wealth, when we cannot do it but in such ways as are dishonourable to God and religion, or injurious to our brethren, or the public.

2. How he was punished for it. The leprosy of A'aaman shall cleave to thee, v. 27. If he will have his money, he shall take his disease with it. Transit cum onere — It passes with this encumbrance. He was contriving to entail lands upon his posterity; but, instead of them, entails a loathsome disease on the heirs of his body, from generation to generation. The sentence was immediately executed on himself; no sooner said than done, he went out from his presence a leper as while as snow. Thus he is stigmatized and made infamous, and carries the mark of his shame wherever he goes: thus he loads himself and family with a curse, which shall not only for the present proclaim his villany, but for ever per-petviate the remembrance of it. Note, The getting of treasures by a lying tongue, is a vanity tossed to and fro of them that seek death, Prov. 21. 6. Those who get wealth by fraud and injustice, cannot expect either the comfort or the continuance of it. What was Gehazi profited, though he gained his two talents, when thereby he lost his health, his

honour, his peace, his service, and, if repentance prevented not, his soul for ever? See Job 20. 12, &c,

CHAP. VI.

In this chapter, we have, I. A further account of the wondrous works of Elisha. 1. His making; iron to swim, t. 1.. 7. 2. His disclosing to the king of Israel the secret counsels of the king of Syria, v. 8.. 12. 3. His saving himself out of the hands of those who were sent to apprehend him, v. 13.. 23. II. The besieging of Samaria by the Syrians, and the great distress the city was reduced to, V. 24.. 33. The relief of it is another of the wonders wrought by Elisha's word, which we shall have the story of in the next chapter. Elisha is still a great blessing both to church and state, both to the sons of the prophete and to his prince.

1. A ND the sons of the prophets said un-J\. to Elisha, Behold now, the place

where we dwell with thee is too strait for us.

2. Let us go, we pray thee, unto Jordan, and take thence every man a beam, and let us make us a place there, where we may dwell. And he answered. Go ye. 3. And one said. Be content, I pray thee, and go with thy servants. And he answered, I will go. 4. So he went with them. And when they came to Jordan, they cut down wood. 5. But as one was felling a beam, the axe head fell into the water: and he cried, and said, Alas, master! for it was borrowed. 6. And the man of God said, Where fell it? And he showed him the place. And he cut down a stick, and cast it in thither; and the iron did swim. 7. Therefore said he. Take it up to thee. And he put out his hand, and took it.

Several things may be observed here, I. Concerning the sons of the prophets, and their condition and character. The college here spoken of, seems to be that at Gilgal; for there Elijah was, ch. 4. 38. and it was near Jordan; and, probably, wherever Elisha resided, as many as could of the sons of the prophets, flocked to him for the advantage of his instructions, counsels, and prayers. Every one would covet to dwell with him, and be near him. Those that would be teachers, should lay out themselves to get the best advantages for learning. Now observe,

1. Their number increased, so that they wanted room. The place is too strait for us, v. 1. A good hearing! For it is a sign many are added to them. Elisha's miracles, doubtless, drew in many; perhaps they increased the more now that Gehazi was cashiered, and, it is likely, a more honest man put in his room, to take care of their provisions, for it should seem by that instance, ch. 4. 43. that Naa man's case was not the only one in which he grudg ed his master's generosity.

2. They were humble men, and did not affect that which was gay or great. When they wanted room, they did not speak of sending for cedars, and marble-stones, and curious artificers, but only of getting every man a beam, to run up a plain hut or cottage with. It becomes the sons of the prophets, who profess to look for great things in the other world, to be content with mean things in this.

3. They were poor men, and men that had no hi-terest in great ones. It was a sign that Joram was king, and Jezebel ruled too, else the sons of the prophets, when they wanted room, would have needed only to apply to the government, not to con-

II. KINGS, VJ.

suit among themselves, about the enlargement of their buildings. God's prophets have seldom been the world's favourites. Nay, so jioor were they, that they had not wherewithal to hire workmen, (but must leave their studies, and woik for themselves,) no, nor to buy tools, but must borrow of their neighbours. Poverty then is no bar to prophecy.

4. They were industrious men, and willing to take pains; they desired not to live, like idle drones, (idle ?nonks, I might have said,) upon the labours of others, but only desired leave of their president to work for themselves. As the sons of rhe prophets must not be so taken up with contemplation, as uu render themselves unfit for action; so much less must they so indulge themselves in their ease, as to be averse to labour. He that must eat or die, must work or starve, 2 Thess. 3. 8. 10. Let no man think an honest employment either a burthen or a disparagement.

5. They were men that had a great value and veneration for Elisha; though they were themselves prophets, they paid much deference to him. (1.) They would not go about to build at all, without his leave, v. 2. It is good for us all to be suspicious of our own judgment, even when we think we have most reason for it, and to be desirous of the advice of those who are wiser and more experienced; and it is especially commendable in the sons of the prophets, to take their fathers along Avith them, and to act in all things of moment under their conduct, fiermissu siifieriorum — by fiermission of their sufieriors. (2.) They would not willingly go to fell timber without his company: •' Go with thy servants; {y. 3.) not only to advise us in any exigence, but to keep good order among us, that, being under thine eye, we may behave as becomes us." Good disciples desire to be always under good discipline.

6. They were honest men, and men that were in care to give all men their own. When one of them, accidentally fetching too fierce a stroke, (ns those that work seldom, are apt to be violent,) threw off his axe-head into the water, he did not say, " It was a mischance, and who can help it? It was the fault of the helve, and the owner deserves to stand to the loss." No, he cries out, with deep concern, ^las, master! for it was borrowed, v. 5. Had the axe been his own, it would only have troubled him, that he could not be further serviceable to his brethren; but now, beside that, it troubles him that he cannot be just to the owner, to whom he ought to be not only just, but grateful. Note, We ought to be as careful of that which is borrowed, as of that which is our own, that it receive no damage, because we must love our neighbour as ourselves, and do as we would be done by. It is likely, that this, prophet was poor, and had not wherewithal to pay for the axe, which made the loss of it so much the greater trouble. To those that have an honest mind, the sorest grievance of poverty is, not so much their own want and disgrace, as their being by it rendered unable to pay their just debts.

II. Concerning the father of the prophets, Elisha.

1. That he was a man of great condescension and compassion; he went with the sons of the prophets to the woods, when they desired his company, V. 3. Let no man, especially no minister, think himself too great to stoop to do good, but be tender to all.

2. That he was a man of great power; he could make iron to swim, contrary to its nature, (v. 6.) for the God of nature is not tied up to its laws. He did not throw the helve after the hatchet, but cut down a new stick, and cast it into the river; we need not double the miracle, by supposing that the stick sunk to fetch up the iron, it was enough that

it was a signal of the divine summons to the iron to rise. God's grace can thus raise the stony iron heart, which is sunk into the mud of this world, and raise up affections, naturally earthly, to things above.

, 8. Then the king of Syria warred against Israel, and took counsel with his servants, saying, In such and such a place shall be my camp. 9. And the man of God sent unto the king of Israel, saying, Beware that thou pass not such a place; for thither the Syrians are come down. 10. And the king of Israel sent to the place which the man of God told him and warned him of, and saved himself there, not once nor twice. 11. Therefore the heart of the king of Syria was sore troubled for this thing; and he called his servants, and said unto them, Will ye not show me which of us is for the king of Israel? 12. And one of his servants said, None, my lord, O king: but Elisha, the prophet that is in Israel, telleth the king of Israel the words that thou speakest in thy bed-chamber.

Here we have Elisha, with his spirit of prophecy, serving the king, as, before, helping the sons of the prophets; for that, as other gifts, is given to every man to profit withal; and whatever abilities any man has of doing good, he is by them made a debtor, both to the wise and unwise. Observe here,

1. How the king of Israel was informed by Elisha of all the designs and motions of his enemy, the king of Syria, more effectually than he could have been by the most vigilant and faithful spies. If the king of Syria, in a secret council of war, determined in what place to make an inroad upon the coasts of Israel, where he thought it would be the greatest surprise, and they would be least able to make resistance, before his forces could receive his orders, the king of Israel had notice of them from Elisha, and so had opportunity of preventing the mischief; and this, many a time, v. 8..10. See here, (I.) That the enemies of God's Israel are politic in their devices, and restless in their attempts, against him. They shall ?iot know, nor see, till we come in the midst among them, and slay them, Neh. 4. 11. (2.) All those devices are known to God, even those that are deepest laid. He knows not only what men do, but what they design, and has many ways of countermining them. (3.) It is a great advantage to us, to be warned of our danger, that we may stand upon our guard against it. The work of God's prophets, is to give us warning; if, being warned, we do not save ourselves, it is our own fault, and our blood will be upon our own head. The king of Israel would regard the warnings Elisha gave him of his danger by the Syrians, but not the warnings he gave him of his danger by his sins. Such warnings are little heeded by most; they will save themselves from death, but not from hell.

2. How the king of Syria resented this. He suspected treachery among his senators, and that his counsels were betrayed, v. 11. But one of his servants that had heard, by Naaman and others, of Elisha's wondrous works, concludes it must needs be he that gave this intelligence to the king of Israel, V. 12. What could not he discover, who could tell Gehazi his thought.^ Here, a confession

11. KINGS, VI.

589

of the boundless knowledge, as, before, of the boundless power, of Israel's God, is extorted from Syrians. Nothing done, said, thought, by any person, in any place, at any time, is out of the reach of God's cognizance.

13. And he said, Go, and spy where he ?>, that I may send and fetch him. And it was told him, saying. Behold, he is in Do-than. 14. Therefore sent he thither horses, . and chariots, and a great host: and they came by night, and compassed the city about. 15. And when the servant of the man of God was risen early, and gone forth, behold, a host compassed the city, both with horses and chariots. And his servants said unto him, Alas, my master ! how shall we do? 16. And he answered. Fear not; for they that be with us are more than they that be with them. 17. And EUsha prayed, and said. Lord, I pray thee, open his eyes, that he may see. And the Lord opened the eyes of the young man: and he saw, and, behold, the mountain toas full of horses and chariots of fire round about Elisha. 18. And when they came down to him, Elisha prayed unto the Lord, and said, Smite this people, 1 pray thee, with blindness. And he smote them with blindness, according to the word of Elisha. 19. And Elisha said unto them, This is not the way, neither is this the city ; follow me, and I will bring you to the man whom ye seek. But he led them to Samaria. 20. And it came to pass, when they were come into Samaria, that Elisha said. Lord, open the eyes of these men, that they may see. And the Lord opened their eyes, and they saw ; and, behold, thej/ were in the midst of Samaria. 21. And the king of Israel saifl unto Elisha, when he saw them. My father, shall I smite them 1 shall I smite them ? 22. And he answered, Thou shalt not smite them: wouldest thou smite those whom thou hast taken captive with thy sword and with thy bow ? Set bread and water before them, that they may eat and drink, and go to their master. 23. And he prepared great provision for them : and when they had eaten and drunk, he sent them away, and they went to their master. So the bands of Syria came no more into the land of Israel.

Here is,

I. The great force which the king of Syria sent to seize Elisha. He found out where he was, at Dothan, {-v. 13.) which was not far from Samaria; thither he sent a great host, who were to come upon him by niglit, and to bring him dead or alive, v. 14. Perhaps he had heard that when only one captain and his 50 men wei'e sent to take Elijah, they were baffled in the attempt, and therefore he sent an army against EUsha, as if the five from hea-

ven that consumed 50 men, could not as easily con-surrie 50,000. Naaman could tell him that Elisha dwelt not in any strong hold, nor was attended with any guards, nor had any such great interest in the people, that he needed to fear a tumult among them; what occasion then was there for this great force? But thus he hoped to make him sure, especially coming upon him by surprise. Foolish man! Did he believe that Elisha had informed the king of Israel of his secret counsels or not? It' not, what quarrel had he with him? If he did, could he be so weak as to imagine that he would not discover the designs laid against himself? And that, having interest enough in heaven to discover them, he would not have interest enough to defeat them? Those that fight against God, his people, and prophets, know not what they do.

II. The giievous fright which the prophet's servant was in, when he perceived the city surrounded by the Syrians, and the effectual course which the prophet took to pacify him, and free him from his fears. It seems, Elisha used his servant to rist early, that is the way to bring something to pass, and to do the work of a day in its day. Being up, we may suppose he heard the noise of soldiers, and, thereupon, looked out, and was aware of an army compassing the city, {v. 15.) with great assurance, no doubt, of success; and that they should have this troublesome prophet in their hands presently. Now observe, 1. What a consternation he was in; he runs straight to Elisha, to bring him an account of it, " Alas, master," (said he,) "what shall ive do? We are undone: it is to no purpose to think either of fighting or flying, but we must unavoidably fall into their hands." Had he but studied D;ivid's Psalms, which were then extant, he might have learnt not to be afraid of ten thousands of people, (Ps. 3. 6.) no not of a host encamped against hiin, rs. 27. 3. Had he considered, that he Avas embarked with his master, by whom God had done great things, and whom he would not now leave to fall into the hands of the uncircumcised, and who, having saved others, no doubt, would save himself, he had not been thus at a loss. If he had only said, What shall I do? it had been the more excusable, and like that of the disciples. Lord, save us, we perish; but he needed not to put his master in, as in distress, nor to say. What shall we do? 2. How his master quieted him; (1.) By word: what he said to him, (i». 16.) is spoken to all the faithful servants of God, when without are fightings, and within are fears; " Fear not, with that fear which has torment and amazement, ybr Mei/ that be with us, to protect us, are more than they that be against us, to destroy us; angels, unspeakably more numerous; God, infinitely more powerful." When we are magnifying the causes of our fear, we ought to possess ourselves with clear, and great, and high, thoughts of God, and the invisible world. If God he for us, we know what follows, Rom. 8. 31. (2.) By vision, v. 17. [1.] It seems, Elisha was much concerned for the satisfaction of his servant. Good men desire, not only to be easy themselves, but to have those about them easy. Elisha had lately parted with his old man, and this, being newly come into his service, had not the advantage of experience; his master was therefore desirous to give him other convincing evidence of that omnipotence which employed him, and was therefore em-ployed/or him. Note, They whose faith is strong, ought tenderly to consider and compassionate those who are weak, and of a timorous spirit, and to do what they can, to strengthen their hands. [2.] He sr^w himself safe, and wished no more than that his servant might see what he saw, a guard of angels round about him; such as were his master's convoy to the gates ef heaven, wei'e hi§ protectors against

II. KINGS, VI.

the gates of hell: chariots of fire, and horses of fire. F'we is both dreadful and devouring; that power which was engaged for Elisha's protection, could both terrify and consume the assailants. As angels ai'e God's messengers, so they are his soldiers, his hosts (Gen. 32. 2.) his legions, or regimentr, (Matth. 26. 53.) for the good of his people. [3.] For tlie satisfaction of his servant, there needed no more than the opening of his eyes; (hat therefore he prayed for, and obtained for him. Lord, ofienhis eyes thai he may see. The eyes of his body were open, and with them he saw the danger, "Lord, open the eyes of his faith, that with them he may seethe protection we are under." Note, First, The greatest kindness we can do for those that are fearful and faint-hearted, is, to pray for them, and so to recommend them to the mighty grace of God. Secondly, The opening of our eyes will be the silencing of our fears; in the dark we are most apt to be frightened; the clearer sight we ha\e of the sovereignty and power of heaven, the less we shall fear the calamities of this earth.

III. The shameful defeat which Elisha gave to the host of Syrians who came to seize him; they thought to make a prey of him, but he made fools of them, perfectly played with them, so far was he from fearing them, or any damage by them.

1. He prayed to God to smite them with blindness, and they were all struck blind immediately, not stone-blind, nor so as to be tliemselves aware that they were blind, for they could see the light, but their sight was so altered, that they could not know the persons and places they were before acquainted with, -v. 18. They were so confounded, that those among them whom they depended upon for information, did not know this place to be Dothan, nor this jjerson to be Elisha, but groped at noon-day as in the night; (Isa. 59. 10. Job 12. 24, 25.) their memory failed them, and their distinguishing faculty. See the power of God over the minds and understanding of men, both ways; he enlightened the eyes of Elisha's friend, and darkened the eyes of his foes, that they migl^t see indeed, but not perceive, Isa. 6. 9. For this twofold judgment Christ came into th's world, that they which see not, might see, and that they ".vhich see, might be made blind; (John 9. 39.) as a savour of life to some, of death to others.

2. When they were thus bewildered and confounded, he led them to Samaria, {v. 19.) promising that he would show them the man whom they sought, and did so. He did not lie to them, when he told them, This is not the luay, nor is this the city where Elisha is; for he was now come out of the city; and if they would see him, they must go to another city which he would direct them to. They that fight against God and his prophets, deceive themselves, and are justly given up to delusions.

3. Wlien he had brought them to Samaria, he prayed to God so to open their eyes, and restore them their memories, that they might see where they were; (v. 20.) and, behold, to their great terror, they were in the midst of Samaria, where, it is probnble, there was a standing force sufficient to cut them all off, or make them prisoners of war. •Satan, the God of this world, blinds men's eyes, and so deludes them into their own ruin; but when God enlightens their eyes, they then see themselves in the midst of their enemies, captives to Satan, and in danger of hell, though, before, they thought their condition good. The enemies of God and his church, when they fancy themselves ready to triumph, will find themselves conquered and triumphed over.

4. When he had them at his mercy, he made it appear that he was influenced by a divine goodness as well as a divine power.

(1.) He took care to protect them from the dan-

ger into which he had brought them, and was content to show them what he could liave d( ne; he needed not the sword of an angel to avenge his cause, the sword of the king of Israel is at his service, if he pleases, v. 21. Aly father, (so respectfully does he now speak to him, though, soon after, he swore his death,) shall Istnite them? And again, as if he longed for the assault. Shall I smite them? Perhaps, he remembered how God was displeased at his father, for letting go out of his hands those whom lie had put it into his power to destroy, and he would not offend in like manner; yet such a reverence has he for tlie prophet, that he will not strike a stroke without his commission; but the prophet would by no means suffer him to meddle with them, they were brought hither, to be convinced and ashamed, not to be killed, v. 22. Had they been his prisoners, taken captive by his sword and bow, when they had asked quarter, it had been barbarous to deny, and when he had given it them, it had been perfidious to do them any hurt, and against the law of arms to kill men in cool blood; but they were not his prisoners, they were God's prisoners, and the prophet's, and therefore he must do them no harm; they that humble themsehes under God's hand, take the best course to secure themselves.

(2.) He took care to provide for them; he ordered the king to treat them handsomely, and then dismiss them fairly, which he did, v. 23. [1.] It was the king's praise, that he was so obsequious to the prophet, contrary to his inclination, and, as it seemed, to his interest, 1 Sim. 24. 19. Nay, so willing was he to oblige Elisha, that whereas he was ordered only to set bread and nvater before them, (and that is good fare for captives,) \\& tirefiared great provision for them, for the credit of^his couit and country, and of Elisha. [2.] It was the prophet's praise, that he was so generous to his enemies, who, though they came to take him, could not but go away admiring him, as both the mightiest and the kindest man they ever met with. The great duty of loving enemies, and doing good to those that hate us, was both commanded, in the Old Testament, (Prov. 25. 21, 22. If thine enemy hunger, feed hi^n, Exod. 23. 4, 5.) and practised, as here by Elisha; his predecessor had given a specimen of divine justice, when he called for flames of fire en the heads of his persecutors to consume them, but he gave a specimen of divine mercy, in heaping coals of fire on the heads of his persecutors to melt them; let not us then be overcome of evil, but overcorne evil with good.

Lastly, The good effect this had, for the present, upon the Syrians; they came no mo7e into the land of Israel, {v. 23.) namely, upon this errand, to take Elisha; they saw it was to no purpose to attempt that, nor would any of their bands be persuaded to make an assault on so gi-eat and good a man. The most glorious victory over an enemy is to turn him into a friend.

24. And it came to pass after this, that Ben-hadad king ot Syria gathered all his host, and went up, and besieged Samaria. 25. And there was a great famine in Samaria : and, behold, they besieged it, until an ass's head was sold for fourscore pieces of silver, and the fourth part of a cab of dove's dung for five pieces of silver. 26. And as the king of Israel was passing by upon the wall, there cried a woman unto him, saying, Help, my lord, O king! 27. And he said, If the Lord do not help thee, whence shall T help thee? out of the barn-floor, or out of

5SI

tlie wine-press? 28. And the king said unto l>er. What aileth thee ? And she answered, This woman said unto me, Give thy son, that we may eat him to-day, and we will eat my son to-morrow. 29. So we boiled my son, and did eat him: and I said unto her on the next day. Give thy son, that we may eat him; and she hath hid her son. 30. And it came to pass, when the king heard the words of the woman, that he rent his clothes; and he passed by upon the wall, and'the people looked, and, behold, he had sackcloth within upon his flesh. 31. Then he said, God do so and more also to me if the head of Elisha the son of Shaphat shall stand on him this day. 32. But Elisha sat in his house, and the elders sat with him: and the king sent a man from before him: but ere the messenger came to him, he said to the elders. See ye how this son of a murderer hath sent to take away mine head ? look, when the messenger cometh, shut the door, and hold him fast at the door: is not the sound of his master's feet behind him ? 33. And while he yet talked with them, behold, the messenger came down unto him, and he said. Behold, this evil is of the Lord ; what should I wait for the Lord any longer ?

Thislast paragraph of this chapter should, of right, have been the first of the next chapter, for it begins a new story, which is there continued and concluded.

Here is,

I. The siege which the king of Syria laid to Samaria, and the great distress which the city was reduced to thereby; the Syrians had soon forgotten the kindnesses they had lately received in Samaria, and very ungratefully, for aught that appears, without any provocation, seek the destruction of it, i'. 24. Those are base spirits, that show no lasting gratitude. The country, we may suppose, was plundered and laid waste, when this capital city was brought to the last extremity, tj, 25. The dearth which had of late been in the land was, probably, the occasion of the emptiness of their stores; or the siege was so sudden, that they had not time to lay in provisions: so that while the sword devoured without, the famine within was more grievous; (Lam. 4. 9.) for, it should seem, the Syrians designed not to storm the city, but to star\ e it. So great was the scarcity, that an ass's head, that has but little flesh on it, and that unsavoury, unwholesome, and ceremonially unclean, was sold for five pounds, and a small quantity of fitches, or lentiles, or some such coarse com, then called dove's dung, no more of it than the quantity of six eggs, for five pieces of silver, about twelve or fifteen shillings. Learn to value plenty, and to be thankful for it; see how contemptible money is, when, in time of famine, it is so freely parted with for any thing that is eatable.

II. The sad complaint which a poor woman had to make to the king, in the extremity of the famine; he was passing by upon the ivall to give orders for the mounting of the guard, the posting of the archers, the repair of the breaches, and the like, when a woman of the city cried to him. Help, my lord, O king, V. 26. Whither should the subject, in distress, go for help but to the prince, who is, by office.

the protector of right, and the avenger of wnmg? He returns but a melancholy answer, [y. 27.) 7/ the Lord do not help thee, whence shall J? Some think it was a quarrelling word, and the language of his fretfulness; "Why dost thou expect any thing from me, when God himself deals thus hardly with \is?" Because he could not help her as he would, out of the floor or the wine-press, he would not help her at all; we must take heed of being made cross by afflictive providences. It rather seems to be a quieting viorA; " Let us be content, and make the best of our affliction, looking up to God, for till he help us, I cannot help rhee." 1. He laments the emptiness of the floor and the wine-press; those were not as they had been, even the king's failed. We read, ■u. 23. of great provisions which he had at command, sufficient for the entertainment of an army; yet now he has not wherewithal to relieve one poor woman, scarcity sometimes follows upon great plenty; we cannot be sure that to-morrow shall be as this day, Isa. 56. 12. Ps. 30. 6. 2. He acknowledges himself thereby disabled to help, unless God would help them. Note, Creatures are helpless things without God, for every creature is that, all that, and only that, which he makes it to be. However, though he cannot help her, he is willing to hear her; {v. 28.) " What ails thee? Is there any thing singular in thy case, or dost thou fare worse than thy neighbours.^" Ti-uly yes; she and one of her neighbours had made a barbarous agreement, that, all provisions failing, they should boil and eat her son first, and then her neighbour's; her's was eaten, (who can think of it withnut horror!) and now her neighbour hid her's, v. 28, 29. See an instance of the dominion which the flesh has got above the spirit, when the most natural affections of the mind may be thus overpowered by the natural appetites of the body; see tiie word of God fulfilled; among tlie threatenings of God's judgments upon Israel for their sins, this was one, (Deut. 28. 53.. 57.) that they should eat the flesh of their own children, which one would think incredible, yet it came to pass.

III. The king's indignation against Elisha, upon this occasion; he lamented the calamity, rent his clothes, and had sackcloth upon hisjlesh, (v. 30.) as one heartily concerned for the misery of his people, and that it was not in his power to help them; but he laments not his own iniquity, nor the iniquity of his people, which was the procuring cause of the calamity; he is not sensible that h\s ways and his doings have procured this to himself; this is his wickedness, for it is bitter; thefoolishness of man perverts his way, and then his heart frets against the Lord; instead of vowing to pull down the calves at Dan and Beth-el, or letting the law have its course against the prophets of Baal, and of the groves, he swears the death of Elisha, v. 31. Why, what is the matter? What has Elisha done? His head is the most innocent and valuable in all Israel, and yet that must be devoted, and made an anathema. Thus in the days of the persecuting emperors, when the empire groaned under any extraordinary calamity, the fault Avas laid on the christians, and they were doomed to destruction, Christianos ad leones — Away with the christians to the lions. Perhaps Jehoram was in this heat against Elisha, because he had foretold this judgment, or had persuaded him to,hold out, and not surrender, or rather, because he did not, by his prayers, raise the siege, and relieve the city, which he thought he could do, but would not; whereas till they repented and reformed, and were ready for deliverance, they had no reason to expect that the prophet should pray for it.

IV. The foresight Elisha had of the king's design against him; (y. 32.) he sat in his house well composed, and the elders with him well employed, no

II. KINGS, VII.

doubt, while the king was like a wild bull in a net, or like the troubled sea when it cannot rest; he told the elders there was an officer coming from the king to cut off his head, and bade them stop him at the door, and not let him in, for the king his master was just following him, to revoke the order, as we may-suppose. The same spirit of prophecy that enabled Elisha to tell what was done at a distance, authorized him to call the king the son of a murderer, which, unless we could pi-oduce such an extraordinary commission, it is not for us to imitate; far be it from us to despise dominion, and to speak evil of dignities. He appeals to the elders, whether he had deserved so ill at the king's hands; see whether in this he be not the son of a murderer? For, iv/iat evil had Eli-iha done? He had not desired the woful day, Jer. 17. 16.

V. The king's passionate speech, when he came to prevent the execution of his edict for the beheading of Elisha; he seems to have been in a struggle between his convictions and his corruptions, knew not what to say, but, seeing things brought to the last extremity, he even abandons himself to despair; (v. 33.) This evil is of the Lord: therein his notions were right, and well applied; it is a general truth, that all penal evil is of the Lord, as the First Cause, and Sovereign Judge, (Amos 3. 6.) and this we ought to apply to particular cases; if all evil, then this evil, w.hatever it is we are now groaning under; whoever are the instruments, God is the principal Agent of it; but his inference from this truth was foolish and wicked. What should I wait for the Lord any longer? When Eli, and David, and Job, said, It is of the Lord, they grew patient upon it, but this bad man grew outrageous upon it; "I will neither fear worse, for worse cannot, nor expect better, for better never will, come; we are all undone, and there is no remedy." It is an unreasonable thing to be weary of waiting for God, for he is a God of judgment, and blessed are all they that wait for him.

CHAP. VII.

Relief is here brought to Samaria and her king, when the case was, in a manner, desperate, and the king despairing. I. It is foretold by Elisha, and an unbelieving lord shut out from the benefit of it, v. 1, 2. II. It is brought about, 1, By an unaccountable fright which God put the Syrians into, (v. 6.) which caused them to retire precipitately, v. 7. 2. By the seasonable discovery which four lepers made of this, (v. 3. .5.) and the account they gave of it to the court, V. 8. .11. 3. By the cautious trial which the king made of the truth of it, v. 12.. 15. Lastly, The event answered the prediction both in the sudden plenty, (v. 16.) and the death of the unbelieving lord, (v. 17. .20.) for no word of God shall fall to the ground.

1. r I "^HEN Elisha said, Hear ye the word JL of the Lord : Thus saith the Lord, To-morrow, about this time, shall a measure of fine flour be sold for a shekel, and two measures of barley for a shekel, in the gate of Samaria. 2. Then a lord, on whose hand the king leaned, answered the man of God, and said, Behold, ?/the Lord would make windows in heaven, might this thing be? And he said, Behold, thou shalt see it with thine eyes, but shalt not eat thereof.

Here, 1. Elisha foretells that notwithstanding the gp*eat straits that the city of Samaria was reduced to, within 24 hours they should have plenty, x;. 1. The king of Israel despaired of it, and grew weary of waiting: Elisha said this, then, when things were at the worst; man's extremity is God's opportunity of magnifying his own. power; his time to appear for

his people, is, when their strength is gone, Deut. 32. 36. When they had given over expecting helji it came: When the Son of man comes, shall he find faith on the earth? Luke 18. 8. Tiie king said, What should I wait for the Lord any longer? And perhaps some of the elders were ready to say the same; "Well," said Elisha, "you hear what these say; noiv hear ye the word of the Lord, hear what he says, hear it and heed it, hear it and believe it; to-morrow, corn shall be sold at the usual rate in th gate of Samaria;" that is, (1.) Tlie siege shall be raised, for the gate of the city shall be opened, and the market shall be held there as formerly; the return of peace is thus expressed, Judg. 5. 11, Then shall the people of the Lord go down to the gates, to buy and sell there. (2.) The consequence of that shall be great plenty: this would, in time, follow, of course, but that com should be thus cheap in so short a time, was quite beyond what could be thought of; though the kmg of Israel had just now threatened Elisha's life, God promises to save his life and the life of his people, for where sin abounded, grace doth much more abound.

2. A peer of Israel, that happened to be present, openly declared his disbelief of this prediction, v. 2. He was a courtier whom the king had an affection for, as the man of his right hand, on whom he leaned, that is, on whose prudence he much relied, and in whom he reposed much confidence; he thought it impossible, unless God should rain corn out of the clouds, as once he did manna; no less than the repetition of Moses's miracle will serve him, though that of Elijah might have served to answer this intention, the increasing of the meal in the barrel.

3. The just doom passed upon him for his infidelity, that he should see this great plenty for his conviction, and yet not eat of it for his comfort. Note, Unbelief is a sin by which men greatly dishonour and displease God, and deprive themselves of the favours he designed for them; the murmuring Israelites saw Canaan, but could not enter in because of unbelief; such (says Bishop Patrick) will be the portion of those that believe not the promise of eternal life, they shall see it at a distance, Abraham afar off, but shall never taste of it; for they forfeit the benefit of the promise, if they cannot find in their heart to take God's word.

3. And there were four leprous men at the entering in of the gate: and they said one to another. Why sit we here until we die ? 4. If we say, We will enter into the city, then the famine is in the city, and we shall die there: and if we sit still here, we die also. Now therefore come, and let us fall unto the host of the Syrians: if they save us alive, we shall live; and if they kill us, we shall but die. 5. And they rose up in the twilight, to go unto the camp of the Syrians : and when they were come to the uttermost part of the camp of Syria, behold, there was no man there. 6. For the Lord had made the host of the Syrians to hear a noise of chariots, and a noise of horses, even the noise of a great host; and they said one to another, Lo,lhe king of Israel hath hired against us the kings of the Hittites, and the kings of the Egyptians, to come upon us 7. Wherefore they arose, and fled in thn twilight, and left their tents, and their horses, and their asses even the camp as it nuis.

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and fled for their life. 8. And when these lepers came to the uttermost part of tlie camp, they went into one tent, and did eat and drink, and carried thence silver, and gold, and raiment, and went and hid it', and came again, and entered into another tent, and carried thence also, and went and hid it. 9. Then tliey said one to another, We do not well: this day is a day of good tidings, and we hold our peace: if we tarry till the morning light, some mischief will come upon us: now therefore come, that we may go and tell the king's household. 10. So they came, and called unto the porter of the city; and they told him, saying, We came to the camp of the Syrians, and, behold, there loas no man there, neither voice of man, but horses tied, and asses tied, and the tents as they were. 11. And he called the porters; and they told it to the king's house within.

We are here told,

I. How the siege of Samaria was raised in the evening, at the edge of night, {v. 6, 7.) not by might or power, but by the Spirit of the Lord of hosts, striking terror upon the spirits of the besiegers; here was not a sword drawn against them, not a drop of blood shed, it was not by thunder or hailstones that they were discomfited, nor were they slain, as Sennacherib's army before Jerusalem, by a destroying angel; but,

1. The Lord made them to hear a noise of chariots and horses; the Syrians that besieged Dothan, had their sight imposed upon; {ch. 6. 18.) these had their hearing imposed upon, for God knows how to work upon every sense, pursuant to his own coim-sels; as he makes the hearing ear, and the seeing eye, so he makes the deaf and the blind, Exod. 4. 11. Whether the noise was really made in the air by the ministry of angels, or whether it was only a sound in their ears, is not certain; whichsoever it was, it was from God, who both brings the wind out of his treasures, and formeih the spirit of man within him. The sight of horses and chariots had encouraged the prophet's servant, {ch. 6. 17.) the noise of horses and chariots terrified the hosts of Syria; for notices from the invisible world are either very comfortable, or verv dreadful, according as men are at peace with God, or at war with him.

2. Hearing this noise, they concluded the king of Israel had certainlv procured assistance from some foreign power; he has hired against us the kings of the Hittites and the kings of the F^gyfitians; there was, for aught we know, but one ki,ng of Egypt, and what kings there were of the Hittites no bodv can imagine; but as thev were imposed upon by that dreadful sound in their ears, so they imposed upon themseh es by the interpretation they made of it. Had they supposed the king of Judah to have c^me with his forces, there had been more of probaliility in it, than to dream of the kings of the Hittites, and the Kgyfitians; if the fancies of any of them raised this spectre, yet their reasons might soon have laid it: how could the king of Israel, who was closely besieijed, hold intelligence with those distant princes.'' What had he to hire them with? It was impossible but some notice would come, before, of the motions of so great an ]iost; but there mere they in great fear, where no fear was.

Vol. II.—4 r

3. Hereupon they all fled with incredible precipitation, as for their lives, left their camp as it was, and even their horses, that might have hastened their flight, they could not stay to take with them, ■V. 7, None of them had so much sense as to send out scouts to discover the supposed enemy, much less, courage enough to face the enemy, though fa tigued with a long march; the wicked Jiee, when none fiursues; God can, when he pleases, dispirit the boldest and most bra> e, and make the stoutest heart tremble; as for them that will not fear God, he can make them fear Pt the shaking of a leaf.

11. How the Syrians' flight was discovered by four leprous men. Samaria is delivered, and does not know it; the watchmen on the walls were not aware of the retreat of the enemy, so silently did they steal away; but Providence employs four lepers to be the intelligencers, who had their lodging without the gate, being excluded the city, as ceremonially unclean: the Jews say they were Gehazi and his three sons; perhaps Gehazi might be one of them, which might make him be taken notice of afterward by the king, ch. 8. 4. See here,

1. How these lepers reasoned themselves into a resolution to make a visit in the night to the camp of the Syi'ians, v. 3, 4. They were ready to perish for hunger, none j^assed through the gate to relieve them, should they go into the city, there was nothing to be had there, they must die in the streets; should they sit still, they must pine to death in their cottage: they therefore determine to go over to the enemy, and throw themselves upon their mercy; if they killed them, better die by the sword than hy famine, one death than a thousand; but perhaps they would save them ali\ e, as objects of compassion: common prudence will put us upon that method which may mend our condition, but cannot make it worse. The prodigal son resolves to return to his father whose displeasure he had reason to fear, rather than perish with hunger in the far conn-try. These lepers conclude, " If they kill us, we shall but die;" and happy they who, in another sense, can thus speak of dying; *• We shall but die, that is the worst of it, not die and be damned, not be hurt of the second death." According to this resolution, they went, in the beginning of the night, to the camp of the Syrians, and, to their great surprise, found it wholly deserted, not a man to be seen or heard in it, v. 5. Providence ordered it, that these lepers came as soon as ever the Syrians were fled, for they fled in the twilight, (the evening twilight,) V. 7. and in the twilight the lepers came; {t.!. 5.) and so no time was lost.

2. How they reasoned themselves into a resolution to bring tidings of this to the city; they feasted in the first tent they came to, (v. 8.) and then began to think of enriching themselves with the plunder: but they correct themselves; (v. 9.) " We do not do well, to conceal those good tidings fronai the community we are members of, under colour of being avenged upon them for excluding us their society; it was the law that did it, not they, and therefore let us bring them the news; though it awake them from sleep, it will be life from the dead to them." Their own consciences told them that some mischief would befall them, if they acted separately, and sought themselves only; selfish narrow-spirited people cannot expect to prosper, the most comfortable prosperity is that which our brethren share with us in. According to this resolution, they returned to the gate, and acquainted the sentinel with what thev had discovered, (v. W.) who straightway brought the inteTiigence to court, (i'. 11.) and it was never the less acceptable for being first brought by lepers.

12. And the king arose in the nighty and

11. KINGS, VII.

said unto his servants, I will now show you what the Syrians have done to us: They <now that we be hungry, therefore are they gone out of the camp to hide themselves in the field, saying, When they come out of the city, we shall catch them alive, and get into the city. 13. And one of his servants answered and said, Let some take, I pray thee, five of the horses that remain, which are left in the city, (behold, they are as all the multitude of Israel that are left in it; behold, 1 say, they are even as all the multitude of the Israelites that are consumed,) and let us send and see. 14. They took therefore two chariot horses ; and the king sent after the host of the Syrians, saying. Go and see. 15. And they went after them unto Jordan; and, lo, all the way was full of garments and vessels, which the Syrians had cast away in their haste: and the messengers returned, and told the king. 16. And the people went out, and spoiled the tents of the Syrians. So a measure of fine flour was sold for a shekel, and two measures of barley for a shekel, according to the word of the Lord. 17. And the king appointed the lord on whose hand he leaned to have the charge of the gate: and the people trode upon him in the gate, and he died, as the man of God had said, who spake when the king came down to him. 18. And it came to pass, as the man of God had spoken to the king, saying. Two measm-es of barley for a shekel, and a measure of fine flour for a shekel, shall be to-morrow, about this time, in the gate of Samaria : 19. And Xlrat lord answered the man of God, and said. Now, behold, if the Lord should raaJ<e windows in heaven,might such athing ;be ? And he said, Behold, thou shalt see it witb thine eyes, but shalt not eat thereof 20. And so it fell out unto him: for the people trode upon him in the gate, and he died.

Here is,

I. The king's jealousy of a stratagem in the Syrians' retreat; {v. 12.) he feared they withdrew into an ambush, to draw out the besieged, that they might fall on them ivith more advantage; he knew he had no reason to expect that God should appear thus wonderfully for kim, having forfeited his favour by his unbelief and impatience; he knew no reason the Syrians had to fly, for it does not appear that he or any of his attendants heard the noise of the chariots which the Syrians were frightened at. Let not those who, like him, are unstable in all their ways, think to receive any thing from God; nay, a guilty conscience fears the worst, and makes men suspicious.

II. The course they took for their satisfaction, and to prevent their falling into a snare; they sent out spies to see what was become of the Syrians, and found they were all fled indeed, commanders as well as common soldiers; they could track them by the garments which they threw off, and left by

the way, for their greater expedition, v. 15 He thiU gave this advice, seems very sensible of the deplorable condition the people were in, {v. 13.) for, speaking of the horses, many of which were dead, and the rest ready to perish for hunger, he says and repeats it, I'hey are as all the multitude of Israel. Israel used to glory in their multitude, but now they are minished and brought low; he advised to send five horsemen, but it should seem, there were only two fit to be sent, and those chariot-horses, ~v. 14. Now the Lord repented himself concerning his servants, when he saw that their strength was gone, Deut. 32. 36.

III. The plenty that was in Samaria, from the plunder of the camp of the Syrians, v. 16. Had the Syrians been governed by the modern policy of war, when they could not take their baggage and their tents with them, they would rather have burnt them, (as it is common to do with the forage of a country,) than let them fall into their enemies' hands; but God intended that the besieging of Samaria, which was intended for its ruin, should turn to its advantage, and that Israel should now be enriched with the spoil of the Syrians, as of old with those of the Egyptians. Here see, 1. The ivealth of the sinner laid u}i for the just, (Job 27. 16, 17.) and the spoilers spoiled, Isa. 33. 1. 2. The wants of Israel supplied in a way that they little thought of, which should encourage us to depend upon the power and goodness of God in our greatest straits. 3. The word of Elisha fulfilled, to a tittle, a measure of fine jiour was sold for a she/eel; they that spoiled the camp, had not" only enough to supply themselves with, but an overplus to sell at an easy rate for the benefit of others; and so even they thai tarried at home, did divide the sfioil, Ps. 68. 12, Isa. 33. 23. God's promise may be safely relied on, for no word of his shall fall to the gi'ound.

IV. The death of the unbelieving courtier, that questioned the truth of Elisha's word; divine threat-enings will as surely be accomplished as divine promises; He that believeth not shall be danmed, stands as firm as He that believeth, shall be saved. This lord, 1. Was preferred by the king to tl-^e charge of the gate, {xk 17.) to keep the peace, and to see that there was no tumult or disorder in dividing and disposing of the spoil; so much trust did the king | repose in him, and in his prudence and gravity, and 'j| so much did he delight to honour him: he that will

be great, let him serve the public. 2. Was trodden to death by the people in the gate, either by accident, the crowd being exceeding great, and he in the thickest of it, or perhaps designedly, because he abused his power, and was imperious, in restraining the people from satisfying their hunger: however it was, God's justice was glorified, and the word of Elisha was fulfilled; he saw the plenty, for the silencing and shaming of his unbelief, corn cheap without opening windows in heaven, and therein saw his own folly in prescribing to God; but he did not eat of the plenty he saw; when he was about to fill his belly, God cast the fury of his wrath ufion him, (Job 20. 23.) and it came between the cup and the lip; justly are those thus tantalized with the world's promises, that think themselves tantalized with the promises of God; if believing shall not be seeing, seeing will not be enjoying.

This matter is repeated, and the event very particularly compared with the prediction, {y. 18.. 20.) ^ that we might take special notice of it, and might | learn, (1.) How deeply God resents our distrust j of him, and of his power, providence, and promise: when Israel said. Can God furnish a table? The Lord heard it, and was wroth. Infinite wisdom will not be limited by our folly: God never promises the end, without knowing where to provide the means. (2.) How uncertain life is, and

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ihe enjoyments of it; honour and power cannot secure men frnri sudden and inglorious deaths; he whom the king leaned upon, the people trod upon; he who fancied hiniself the stay and support of the government, is trampled under foot as the mire in the streets: thus hath the pride of men's glory been often stained. (3.) How certain God's threaten-ings are, and how sure to light on the guilty and obnoxious heads: let all men fear before the great God, who treads upon fii-inces as mortar, and is terrible to the kings of the earth.

CHAP. VIII.

The passajres of stor)' recorded in this chapter, oblige us to look back. I..We read, before, of a Shunamnpite woman that was a kind benefactor to Elisha; now here we are told how she fared the better for it, afterward, in the advice Elisha gave her, and the favour the king showed for his sake, v. 1 . . 6. II. We read, before, of the desiijnation of Hazael to be king of Sj-ria, (1 Kings 19. 15.) and here we have an account of his elevation to that throne, and the way he forced himself to it, by killing his master, v. 7.. 16. HI. We read, before, of Jehoram's reigning over Judah in the room of his father Jehosha-phat; (I Kings 22..50.) now here we have a short and sad history of his short and wicked reign, (v. 16.. 24.) and the beginning of the history of the reign of his son Ahaziah, v. 25 .. 29.

1. nP'HEN spake Elisha unto the woman A whose son he had restored to hfe, saying, Arise, and go thou and thine household, and sojourn wheresoever thou canst sojourn: for the Lord hath called for a famine ; and it shall also come upon the land seven years. "2. And the woman arose, and did after the saying of the man of God: and she went with her household, and sojourned in the land of the Philistines seven years. 3. And it came to pass at the seven years' end, that the woman returned out of the land of the Philistines: and she went forth to cry unto the king for her house and for her land. 4. And the king talked with Gehazi, the servant of the man of God, saying, Tell me, I pray thee, all the great things that F_^lisha hath done. 5. And it came to pass, as he was telling the king how he had restored a dead body to life, that, behold, the woman, whose son he had restored to life, cried to the king for her house and for her land. And Gehazi said, My lord, O king, this is the woman, and this is her son whom Elisha restored to life. 6. And when the king asked the woman, she told him. So the king appointed unto her a certain officer, saying. Restore all that was hers, and all the fruits of the field, since the day that she left the land, even until now.

H§re we have,

[._ The wickedness of Israel punished with a long lamine, one of God's sore judejments often threatened in the law; Canaan, that fruitful land, is turn-rd into barrenness, for the iniquity of them that dvielt therein. The f imine in Snmaria was soon relieved, by the raisin'^ of the siege, but neither that judgment, nor that mercv, had a due influence >ipon them, and therefore the Lord calls for another

famine; for when he judgeth, he will overcome; if lesser judgments do not prevail to bring men to repentance, he will send greater and longer; they are at his beck, and will come when he calls for them. He does, by his ministers, call for reformation and I obedience, and if those calls be not I'egarded, we i may expect he will call for some plague or other, for he will be heard; this famine continued for se\ en years, as long again as that in Elijah's time; for, if men will walk contrary to him, he will heat the furnace yet hotter,

II. The kindness of the good Shunammite to the prophet rewarded by the care that was taken cf her in that famine; she was not indeed fed by miracle, as the widow of Sarepta was, but, 1. ^he had notice given her of this famine before it came, that she might provide accordingly, and was directed to remove to some other country: any where, but in Israel, she would find plenty. It was a great advantage to Egypt in Joseph's time, that they had notice of the famine before it came, so it was to this Shunammite; others would be forced to remove at last, after they had long borne the grievances of the famine, and had wasted their substance, and could not settle elsewhere upon such good terms as she-might, that went early before the crowd, and took her stock with her unbroken. It is our happiness to foresee an evil, and our wisdom, when we foresee it, to hide ourselves. 2. Providence gave her a comfortable settlement in the land of the Philistines, who, though subdued by David, yet were not whoUy rooted out; it seems the famine was peculiar to the land of Israel, and other countries that joined close to them, had plenty at the same time, which plainly showed the immediate hand of God in it, as in the plagues of Egypt, when they distinguished between the Israelites and the Egyptians, and that the sins of Israel, against whom this judgment was directly levelled, were more provoking to God than the sins of their neighbours, because of their profession of relation to God; Yoii only have I known, therefore will I fiwiish you, Amos 3. 2. Other countries had rain when they had none, were free from locusts and caterpillars when they were eaten up with them; for some think this was the famine spoken of, Joel 1. 3, 4. It is strange that when there was plenty in the neighbouring countries, there were not those that made it their business to import corn into the land of Israel, which might have prevented the inhabitants removing; but as they were befooled with their idolatries, so they were' infatuated even in the matters of their civil interest.

III. Her petition to the king at her return, favoured by the seasonableness of her application to him.

1. When the famine was over, she returned out of the land of the Philistines; that was no proper place for an Israelite any longer than there was necessity for it, for there she could not keep her new moons and her sabbaths as she used to do in her own country, among the schools of the prophets, ch. 4. 23.

2. At her return, she found herself kept out of the possession of her own estate, it being either confiscated to the exchequer, seized by the lord, or usurped, in her absence, by some of the neighboui's; or perhaps the person she had intrusted with the management of it, proved false, and would neither resign it to her, nor come to an account with her for the profits: so hard is it to find a person that one can put a confidence in in a time of trouble, Prov. 25. 19. Mic. 7. 5.

3. She made her application to the king himself for redress; for, it seems, (be it observed to his praise,) he was easy of access, and did himself takt cognizance of the complaints of his uijured subjects

II. KINGS, VIII.

Time was, when she dwelt so securely among her own people, that she had no occasion to be sfioken for to the king, or to the captain of the host; (ch. 4. 13.) but now her own familiar friends, in whom she trusted, proved so unjust and unkind, that she was glad to appeal to the king against them; such uncertainty there is in the creature, tliat that may fail us, which we most depend upon, and that befriend us, which we think we shall never need.

4. She found the king talking with Gehazi about Elisha's miracles, v. 4. It was his shame, that he needed now to be informed concerning them, when he might have acquainted himself with them as they were done from Elisha himself, if he had not I)een willing to shut his eyes against the convincing evidences of his mission; yet it was his praise, that lie was now better disposed, and would rather talk with a leper that was capable of giving a good account of them, than continue ignorant of them. The law did not forbid all conversation with lepers, but only dwelling with them; there being then no priests in Israel, perhaps the king, or some one appointed hy him, had the inspection of lepers, and passed the judgment upon them, which might bring him acquainted with Gehazi.

5. This happy coincidence befriended both Ge-hazi's narrative and her petition. Providence is to be acknowledged in ordering the circumstances of events, for sometimes those that are minute in themselves, prove of great crmscquence, as this here; for,

(1.) It made the king ready to believe Gehazi's narrative, when it was thus confirmed by the persons most nearly concerned; "This m the tvoman, and this her son, let them speak for themselves," V. 5. Thus did God even force him to believe what he might have had some colour to question, if he had only had Gehazi's word for it, because he was branded for a liar, witness his leprosy.

(2.) It made him ready to grant her request; for who would not be ready to favour one whom Heaven had thus favoured, and to support a life which was given once and again by miracle? In consideration of this, the king gave orders that her land should be restored her, and all the profits that were made of it in her absence: if it were to himself that the land and profits had escheated, it was generous and kind to make so full a restitution; he would not (as I'haraoh did in Joseph's time) enrich the crown by the calamities of his subjects; if it were by some other person that her property was invaded, it was an act of justice in the king, and part of the duty of his place to do her right, Ps. 82. 3, 4. Prov. 31. 9. It is not enough for those in authority, that they do no wrong themselves, but they must support the right of those that are wronged.

7. And Elisha came to Damascus; and Ben-hadad tlie king of Syiia was sick : and it was told him, saying, The man of God is come hither. 8. And the king said unto Hazael, Take a present in thine liand, and go, meet the man of God, and inquire of the liORD by him, saying. Shall I recover of this disease? 9. So Haxael went to meet him, and took a present with him, even of every good thing of Damascus, forty camels' i)nrden, and came and stood before him, and said. Thy son Ben-hadad king of Syria liath sent me to thee, saying, Shall I recover of this disease? 10. And Elisha said unto lum. Go, say unto him, Thou mayest cer-•ainly reco\«^r: howbeit, the Lord hath

showed me that he shall surely die. II And he settled his countenance steadfastly until he was ashamed : and the man of God wept. 12. And Hazael said, Why weep-eth my lord? And he answered. Because I know the evil that thou wilt do unto the children of Israel: their strong holds wilt thou set on tire, and their young men wilt thou slay with the sword, and wilt dash their children, and rip up their women with child. 13. Ana Hazael said, But what! is thy servant a dog, that he should do this great thing? And Elisha answered. The Lord hath showed me that thou shall be king over Syria. 14. So he departed from Elisha, and came to his master; who said to him, What said Elisha to thee? And he answered, He told me that thou shouldest surely recover. 15. And it came to pass on the morrow, that he took a thick cloth, and dipped it in water, and spread it on his face, so that he died; and Hazael reigned in his stead.

Here,

I. We may inquire what brought Elisha to Damascus, the chief city of Syria. Was he sent to any but the lost sheep, of the house of Israel? It seems he was, perhaps he went to make a visit to Naaman his convert, and to confirm him in his choice of the true religion, which was the more needful now, because, it should seem, he was now out of his place, for Hazael is supposed to be captain of the host; either he resigned it, or was turned out of it, because he would not bow, or not bow heartily, in the house of Rimmon; some think he went to Damascus upon account of the famine, or rather, he went thither in obedience to the orders God gave Elijah, (1 Kings 19. 15.) G'o to Damascus to anoint Hazael, thou, or thy successor.

II. We may observe that Ben-hadad, a great king, rich and mighty, lay sick: no honour, wealth, or power, will secure men from the common diseases and disasters of human life; palaces and thrones lie as open to the arrests of sickness and death as the meanest cottage.

III. We may wonder that the king of Syria, in his sickness, should make Elisha his oracle. Notice was soon brought him that the man of God (for by that title he was well known in Syria since he cured Naaman) was come to Damascus, v. 7. Never in better time, says Ben-hadad; Go, and inquire of the Lord by him: in his health, he bowed in the house of Rimmoii; but now that he is sick, he distrusts his idol, and sends to inquire of the God of Israel. Affliction brings those to God, who, hi their prosperity, had made light of him; sometimes sickness opens men's eyes, and rectifies their mistakes. This is the more < bservable, 1. Because it is not long since a king of Israel had, in his s'ckness, sent to inquire cf the God of l-^kron, {ch. 1. 2.) as if there had been no God in Israel. Note, God sometimes fetches to liimself that honour*from strangers, whicli is denied liim, and alienated from him, by his own professing people. 2. Because it is not long since this Ben-hadad liad sent a great force to treat Elisha as an enemy, {ch. 6. 14.) yet now he courts him as a prophet. Note, Amoni;; other instances of the clrange of men's minds by sickness and affliction, this is one, that it often gives them other thoughts of God's ministers, and teache--

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them to value the counsels and prayers of those whom they had hated and despised.

To put'an honour upon the prophet, (1.) He sends to him, and does not sendybr him, as if, with the centurion, he thought himself not worthy that the man of God should come under his roof. (2.) He sends to him by Hazael, his prime minister of state, and not by a common messenger. It is no disparagement to the greatest of men, to attend the prophets of the Lord; Hazael must go meet him at the place where he had appointed a meeting with his friends. (3.) He sends him a noble present, of every good thing of Damaficus, as much as loaded forty camels; {y. 6.) testifying hereby his affection to the prophet, bidding him welcome to Damascus, and providing for his sustenance while he sojourned there; it is probable that Elisha accepted it, (why should he not?) though he refused Naaman's. (4.) He orders Hazael to call him his son Ben-hadad, conforming to the language of Israel, who called the prophets fathers. Lastly, He put an honour upon him as one acquainted with the secrets of Heaven, when he inquired of him. Shall I recover? It is natural to us, to desire to know things to come in time, while things to come in eternity are little thought of, or inquired after.

IV. What passed between Hazael and Elisha, is especially remarkable. 1. Elisha answered his inquiry concerning the king, that he might recover, the disease was not mortal, but that he should die another way, {v. 10.) not a natural, but a violent death. There are many ways out of the world, and sometimes, while men think to avoid one, they fall by another. 2. He looked Hazael in the face with an unusual concern, till he made Hazael blush, and himself weep, v. 11. The man of God could outface the man of war. It was not in Hazael's countenance, that Elisha read what he would do, but God did, at this time, reveal it to him, and it fetched tears from his eyes: the more foresight men have, the more grief they are liable to. 3. When Hazael asked him why he wept, he told him what a great deal of mischief he foresaw he would do the Israel of God, {y. 12.) what desolations he would make of their strong holds, and barbarous destruction of their men, women, and children. The sins of Israel provoked God to give them up into the hands of their cruel enemies, yet Elisha wept to think that ever Israelites should be thus abused; for though he foretold, he did not desire, the woful day. See what havoc war makes, what havoc sin makes, and how the nature of man is changed by the fall, and stript even of humanity itself. 4. Hazael is greatly surprised at this prediction; {v. 13.) Il'hat! says he, is thy serx'ant a dog, that he should do this great thing? This great thing he looks upon to be, (1.) An act of great power, not to be done but by a crowned head; it must be some mighty potentate that can think to prevail thus against Israel, and therefore not I; many are raised to that dominion which they never thought of, and it often proves to their own hurt, Eccl. 8. 9. (2.) An act of gi-eat barbarity, which could not be done but by one lost to all. honour and virtue; "Therefore," says he, " it is what I shall never find in my heart to be guilty of: 7o thy servant a dog, to rend, and tear, and devour? Unless I were a dog, I could not do it." See here, [1.] What a bad opinion he had of the sin, he looked upon it to be great wickedness, fitter for a brute, for a beast of prey, to do than a man. Note, It is possible for a wicked man, under the convictions and restraints of natural conscience, to express great abhorrence of a sin, and yet afterward to be well reconciled to it. [2.] What a good opinion he had of himself, how much better than he deserved; he thought it impossible he should do such barbarous things as the prophet foresaw.

Note, We are apt to think ourselves sufficiently aiTned against those sins which yet we are afterward overcome by, as Peter, Matth. 26. 35. Lastly, In answer to this Elisha only told him he should be king over Syria; then he would have power to do it, and then he would find in his heart to do it. Honours change men's temfiers and manners, and seldom for the better; '• Thou knowest not what thou wilt do when thou comest to be king, but I tell thee, this thou wilt do." Those that are little and low in the world, cannot imagine how strong the temptations of power and prosperity are, which, if ever they arrive at, they will find how deceitful their hearts were, and how much worse than they suspected.

V. What mischief Hazael did to his master, hereupon; if he took any occasion to do it from what Elisha had said, the fault was in him, not in the word.

1. He basely cheated his master, and belied the prophet; {y. 14.) He told me thou shouldest certainly recover: this was abominably false, he told him he should die; {y. 10.) but he unfairly and un faithfully concealed that, either because he was loath to put the king out of humour with bad news, or because hereby he might the more effectually carry that bloody design, which he conceived when he was told he should be his successor. The Devil inains men, by telling them they shall certainly recover and do well; so rocking them asleep in security, than which nothing is more fatal: this was an injury to the king, who lost the benefit of this warning to prepare for death, and an injury to Elisha, who would be counted a false prophet.

2. He barbarously murdered his master, and so made good the prophet's word, v. 15. He dipped a thick cloth in cold water, and spread that upon his face, under pretence of cooling and refreshing him, but so that it stopped his breath, and stifled him presently, he being weak, (and not able to help himself,) or perhaps asleep; such a bubble is the life of the greatest of men, and so much exposed are princes to violence. Hazael, who was Benha-dad's confidant, is his murderer, and, some think, was not suspected, nor did it ever come out but by the pen of this inspired-historian. We found this haughty monarch (1 Kings 20.) the terror of the mighty in the land of the living, but he goes down slain to the fiit with his iniquity ufion his bones, Ezek. 32. 25.

16. And in the fifth year of Joram, the son of Ahab king of Israel, Jehoshaphat bein^ then king of Judah, Jehoram, the son of Jehoshaphat king of Judah, began to reign. 17. Thirty and two years old was he when he began to reign; and he reigned eight years in Jerusalem. 18. And he walked in the way of the kings of Israel, as did the house of Ahab; for the daughter of Ahab was his wife: and he did evil in the sight of the Lord. 19. Yet the Lord would not destroy Judah for David his servant's sake, as he promised to give him always a light, and to his children. 20. In his days Edom revolted from under the hand of Judah, and made a king over themselves. 21. So Joram went over to Zair, and all the chariots with him: and he arose by night, and smote the Edomites which compassed him about, and the captains of

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llm chariots: and the people fled into their tents. 22. Yet Edoni revolted from under ilie hand of Judah unto this day. Then Libnah revolted at the same time. 23. And the rest of the acts of Joram, and all that he did, are they not written in the book of the Chronicles of the kings of Judah? 24. And Joram slept v^dth his fathers, and was buried w^ith his fathers in the city of David: a.'td Ahaziah his son reigned in his stead.

We have here a brief account of the life and { reign of Jehoram, (or Joram,) one of the worst of the kings of Judah, but the son and successor of Je- i lioshaphat, one of the best. Note, 1. Parents cannot | give grace to their children: many that have themselves been godly, have had the grief and sliame of seeing those that came forth out of their bowels, wicked and vile; let not the families that are thus afflicted, tliink it strange. 2. If the children of good parents prove wicked, common'y they are worse than others; the unclean spirit brings in seven others more wicked than himself, Luke 11. 26. 3. A nation is sometimes justly punished with the miseries of a bad reign, for not impro\ ing the blessings and advantages of a good one.

Concerning this Jehora:n, observe,

I. Tlie general idea liere given of his badness; {v. 18.) He did as the house of Ahab, and worse he could not do; his character is taken from the bad example he followed, for men are according to the company they converse with, and the copies they write after! No mistake is more fatal to voung people, th m a mistake in the choice of those whom they would recommend themselves to, and take their measures from, and whose good opinion they value themselves by; Jehoram chose the house of Ahab for his pattern rather than his father's house, and it was his ruin. We have a particular account of his wickedness, 2 Chron. 21. murder, idolatrv, persecution, everv thing that was bad.

II. The occasions of his badness; his father was a very good man, and, no doubt, took care to have hini taught the good knowledge of the Lord; but, 1. It is certain he did ill, to marry him to the daughter of Ahab; no good could come of an alliance with an idolatrous family, but all mischief with such a daughter of such a mother, as Athaliah the daughter of Jezebel: the degeneracy of the old world took rise from the unequal yoking of professors with profane; those that are ill-matched, are already half-ruined. 2. I doubt he did not do well, to make him king in his own life time: it is said here, {v. 16.) he began to reign, Jehoshaphat beitig then king: hereby he gratified his pride, (than which nothing is more pernicious to young people,) indulged him in his ambition, in hopes to reform him by humouring him, and so brought a curse upon his family, as Eli did, whose sons made themselves vile, and he restrained them not. Jehoshaphat had made this wicked son of his, vicen.y, once when he went with Ahab to Ramotli-gilead, from which Jehoshaphat's 17th year, (1 Kings 22. 51.) is made Jehoram's second; (r/(. 1. 17.) but afterward, in his 22d year, he made him partner in his government, and from thence Joram's eight years are to be dated, three years before his father's death. It has been hurtful to many young men, to come too soon to their estates; Samuel got nothing by making his sons judges.

III. The rebukes of Providence which he was under for his badness. 1. The Edomites revolted, who had been under the go\ernment of the kings of

Judah ever since David's time, about 150 years, v, 20. He attempted to reduce them, and gave them a defeat, {v. 21.) but he could not improve the advantage he had got, so as to recover his dominion over them; yet Kdom revolted; {v. 22.) and the Edomites were, after this, bitter enemies to the Jews, as appears by the prophecy of Obadiah, and Ps. 137. 7. Now Isaac's prophecy was fulfilled, that this Esau the elder should serve Jacob the younger; yet in process of time, he should break that yoke from off his neck, Gen. 27. 40. 2. Libnah revolted, that was a city in Judah, in the heart of his country, a priests' city, the inhabitants of that city shook off his government, because he had forsaken God, and would have compelled them to do so too, 2 Chron. 21. 10, 11. In order that they mlglit presei-ve their religion, they set up for a free state; perhaps, other cities did the same. 3. His reign was short, God cut him off in the midst of his days, when he was but 40 years old, and had reigned but eight years; bloody and deceitful men shall not live out half their days.

IV. The gracious care of Providence for the keeping up of the kingdom of Judah, and the house of David, notwithstanding the apostasies and calamities of Jehoram's reign, {y. 19.) Yet the Lord would not destroy Judah; he could easily have done it, he might justly have done it, it would have been no loss to him to have done it; yet he would not do it, for David's sake, not for the sake of any merit of his which could challenge this favour to his family as a debt, but for the sake of a promise made to him, that he should always have a lamp, that is, a succession of kings from one generation to another; by which his name should be kept bright and illustrious, as a lamp is kept burning by a constant fresh supply of oil: thus his family was not to be extinct, till it terminated in the Messiah, that Son of David, on whom was to be hung all the glory of his Father's house, and in whose everlastmg kingdom that promise to David is fulfilled, (Ps. 132. 17.) I have ordained n lamji for mine anointed.

V. The conclusion of this impious and inglurious reign, v. 23, 24. Nothing peculiar is here said of him; but we are told, 2 Chron. 21, 19, 20. that he died of sore diseases, and died wit/^out being desired.

25. In the twelfth year of Jorain, the son of Ahab king of Israel, did Ahaziah, the son of Jehoram king of Judah, begin to reign. 26. Two and twenty years o\divas xAhaziah when he began to reign, and he reigned one year in Jerusalem: and his mother's name ivas Athaliah, the daughter of Omri king of Israel. 27. And he walked in the way of the house of Ahab, and did evil in the sight of the Lord, as did the house of Ahab : foi he was the son-in-law of the house of Ahab 28. And he went with Joram tiie son of Ahab to the war against Hazael king ol Syria in Ramoth-gilead ; and the Syrians wounded Joram. 29. And king .Toram went back to be healed in Jezreel of the wounds which the Syrians had given liim at Ramah, when he fought against Hazael king of Syria. And Ahaziah, the son of Jehoram king of Judah, went down to see Joram the son of Ahab in Jezreel, becausf.* he was sick.

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A.S among common persons, there are some that we call little men, who make no figure, are little regarded, and less valued; so among kings, there are some whom, in comparison with others, we may call little kings. This Ahaziah was one of these; he looks mean in the history, and, because wicked, in God's account, \ ile. It is too plain an evidence of the affinity between Jehoshaphat and Ahab, that they had the same names in their families, at the same time, in which, we may supjjose, they designed to compliment one another. Ahab had two sons, Ahaziah and Jehoram, who reigned successively; Jehoshaphat had a son and grandson named Jehoram and Ahaziah, who, in like manner, reigned successively. Names indeed do not make natures, but it was a bad omen to Jehoshaphat's family, to borrow names from Ahal^'s; or if he lent the names to that wretched family, he could not communicate with them the devotion of their significations, Ahaziah, Taking hold of the Lord; and Jehoram, The Lord exalted.

Ahaziah king of Israel had reigned but two years, Ahaziah king of Judah reigned but one. We are here told that his relation to Ahab's family was the occasion.

1. Of his wickedness; {y. 27.) He walked in the way of the house of Ahab, that idolatrous bloody house; for his mother was Ahab's daughter, x>. 26. So that he sucked in wickedness with his milk. Partus sequitur ventrem — The child may be ex fleeted to resemble the mother. When men choose wives for themselves, they must remember they are choosing mothers for their children, and arc concerned to choose accordingly.

2. Of his fall; Joram, his mother's brother, courted him to join with him for the recovery of Ramoth-gilead, an attempt fatal to Ahab; so it was to Joram his son, for in that expedition he was wounded, (r. 28.) and returned to Jezreel to be cured, lea\ ing his army there in possession of the

filace. Ahaziah was likewise returned, but went to ezreel, to see how Jehoram did, -v. 29. Providence so ordered it, that he who had been debauched by the house of Ahab, might he cut off with them, when the measure of their iniquity was full, as we shall find in the next chapter. They who partake with sinners in their sin, must expect to partake with them in their plagues.

CHAP. IX.

Uazael and Jehu were the men that were desijrned to be the instruments of God's justice in punishin<T and destroying the house of Ahab. Ehjah was bidden to appoint them to this service; but, upon Ahab's humiliation, a reprieve was "ranted, and so it was left to Elisha to appoint them. Hazael's elevation to the throne of Syria we read of in the foregoing- chapter; and ive must now attend Jehu to the throne of Israel; for him that es-capeth the sword of Hazael, as Joram and Ahaziah did, lehu must slay, of which this chapter-gives us an account. I. A commission is sent to Jehu by the hand of one of the prophets, to take upon him the government, and destroy the house of Ahab, v. 1.. 10. II. Here is his speedy execution of this commission. 1. He communicates it to his captains, v. H .. 15. 2. He marches directly to Jezreel, (v. 16.. 20.) and there despatches, (1.) Joram king of Israel, v. 20 .. 26. (2.) Ahaziah kingof Judah.v. 27..29. (3.) Jezebel, v. 30.. 37.

1. A ND Elisha the prophet called one of jlJL the children of the prophets, and said unto him. Gird up thy loins, and take this box of oil in thine hand, and go to Ramoth-gilead : 2. And when thou comest thither, look out there Jehu the son of .Te-hoshaphat, the son of Nimshi, and go iit, and make him arise up from among his bre-

thren, and cany him to an inner chamber: 3. Then take the box of oil, and pour it on his head, and say, Thus saith the Lord, 1 have anointed thee king over Israel. Then open the door, and flee, and tarry not. 4. So the young man, exen the young ni:\n the prophet, went to Ramoth-gilead. b. And when he came, behold, the captains of the. host wtrc sitting: and he said, I have an errand to thee, O captain. And Jehu said, Unto which of all us ? And he said. To ihee, O captain. 6. And he arose, and went into the house; and he poured the oil on his head, and said unto him. Thus saith the Lord God of Israel, I have anointed thee king over the people of the Lord, crew over Israel. 7, And thou shalt smite the house of Ahab thy master, that I may avenge the blood of my seiTants the prophets, and the blood of all the servants of the Lord, at the hand of Jezebel. 8. For the whole house of Ahab shall perish; and I will cut off from Ahab him that pisseth against the wall, and him that is shut up and left in Israel: 9. And I will make the house of Ahab like the house of Jeroboam the son of iVebat, and like the house of Baasha the son of Ahijah: 10. And the dogs shall eat Jezebel in the portion of Jez reel, and there sliall he none to bury her. And he opened the door and fled.

We have here the anointing of Jehu to be king, who was, at this time, a commander (probably, commander in chief) of the forces employed ;-t Ramoth-gilead, v. 14. There he was fighting for the king his master, but received orders from a higher King to fight against him. It does not appear that Jehu aimed at the government, or that he ever thought of it, but the commission given hira was a perfect surprise to him. Some think that he had been anointed before by Elijah, whom God ordered to do it, but privately, and with an intimation that he must not act till'farther orders; Samuel' anointed David long before he was to come to the throne; but that is not at all probable, for then we must suppose Elijah had anointed Hazael too. No, when God bade him do these things, he bade liim anoint Elisha to be firofihet in his room, to do them when he was gone, as God should direct him.

Here is,

I. The commission sent. Elisha did nc:t go himself to anoint Jehu, because he was old, and unfit for such a Journey, and so well known, that he culd not do it privately, could not go and come without observation; therefore he sends one of the sons of the prophets to do it, v. 1. They not cnlv reverenced him as their father, {ch. 2. 15.) but observed and obeyed him as their father. This service of anoint'ng Jehu, 1. Had danger in it, (1 Sam. 16. 2.) rind therefore it was not fit that Elisha should expose himself, but one of the sons of the prophets, whose life was of less value, and who could do it with less danger. 2. It required labour, and the'-e, fore fitter for a young man in his full strength. Let youth work, ani age direct. 3. Yet it was an honourable piece of service, to anoint a king, and he that did it, might hope to be preferred for it after-

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ward, and therefore, for the encouragement of the young prophets, Elislia employed one of them: he Would n' t engross all the iicnours to himself, nor grudge the young prophets a share in them.

When he sent him, (1.) He put the oil into his hand, with which he must anoint Jehu. Take this box of oil. Solomon was anointed with oil out of the tabernacle, 1 Kings 1. 39. That could not now be had, but oil from a prophet's hand was equivalent to oil out of God's house. It was not the constant practice to anoint kings, !)ut upon the disturbance of the succession, as in the case of Solomon; or the interruption of it, as in the case of Joash; [ch. 11. 12.) or the translation of the government to a new family, as here, and in the case of David; yet it might be used generally, though the scripture does not mention it. (2.) He t^wK. the words into his mouth which he must say, [y. 3.) / have anointed thee king, and, no doubt, told him all the rest that he said, v. 7"10.. Those whom God sends on his errand, shall not go without full instructions.

He also ordered him, [1.] To do it privately; to single out Jehu from the rest of the captains, and anoint him in an inner chamber, {v. 2.) that Jehu's confidence in his commission might be tried, when he had no witness to attest it; his being, of a sudden, .animated for the service, would be proof sufficient of his being anointed to it, there needed no other proof. The thing signified was the best evidence of the sign. [2.] To do it expeditiously; when he went about it, he must g-ird u/i his loins; when he had done it, he must flee and not tarry for a fee, or a treat, or to see what Jehu would do. It becomes the sons of the prophets to be quick and lively at their work, to go about it, and go through it, as men that hate sauntering and trifling. They should be as angels that fly swiftly.

II. The commission delivered. The young prophet did his business with despatch; was at Ramoth-gilead presently, v. 4. There he found the general officers sitting together, either at dinner, or in a council of war, v. 5. With the assurance that became a messenger from God, notwithstanding the meanness of his appearance, he called Jehu out from the rest, not waiting his leisure, or begging his pardon for disturbing him, but as one having authority, I have an errand to thee, O ca/itain. Perhaps Jehu had some intimation of his business; and therefore, that he might not seem too forward to catch at the honour, he asked, To which of all us'/ That it might not be said afterward, he got it by speaking first, but they might all be satisfied he was indeed the person designed.

When the prophet had him alone, he anointed him, V. 6. The anointing of the Spirit is a hidden thing, that new name, which none knows but they that have it. Herewith,

1. He invests him with the royal dignity; Thus saith the Lord God of Israel, whose messenger I am, in his name / have anointed thee king over the heofile of the Lord. He gives him an incontestable title, but reminds him that he was made king, (1.) By the God of Israel; from him he must see his power derived, for by him kings reign, for him he must use it, and to him he must be accountable. Magistrates are the ministers of God, and must 1 therefore act in dependence upon him, and with an entire devotedness to him and to his glory. (2.) Over the Israel of God; though the people of Israel were wretchedly corrupted, and had forfeited all the honour of relation to God, yet they are here called the fieofile of the Lord, for he had a right to them, and had not yet given them a bill of divorce. Jehu must look upon the people he was made king of, as the fieofile of the Lord, not as his vassals, but God's freemen, his sons, his first-born, not to be abused or tyrannized over; God's fieofile, and there- \

fore to be ruled for him, and according to his laAVs.

2. He instructs him in his present service, which was to destroy all the house of Ahab; {v. 7.) not that he might clear his own way to the throne, and secure to himself the possession of it, but that he might execute the judgments of God upon that guilty and obnoxious family. He calls Ahab his master, that the relation might be no objection. " He was thy master; and to lift up thy hand against his son and successor, would be not only base ingratitude, but treason, rebellion, and all that is bad, if thou hadst not an immediate command from God to do it: but thou art under higher obligations to thy Master in heaven, than to thy master Ahab; He has determined that the whole house of Ahab shall fierish, and by thy hand; fear not, has not he commanded thee? Fear not sin; his command will justify thee, and bear thee out: fear not danger; his command will secure and prosper thee."

That he might, intelligently, and in a right manner, do this great execution on the house of Ahab, he tells him,

(1.) What was their crime, what the ground of the controversy, and wherefore God had this quarrel with them, that he might have an eye to that ■which God had an eye to, and that was the blood of God's servants the firofihets, and his other faithful worshippers, which they had shed, and which must now be required at the hand of Jezebel. That they were idolaters, was bad enough, and mei-ited all that was brought upon them; yet that is not mentioned here, but the controversy God has with them, is, for their being persecutors, not so much their throwing down God's altars, as their slaying his firofihets with the sword. Nothing fills the measure of the iniquity of any prince or people so as this does, or brings a surer and sorer rum. This was the sin that brought on Jerusalem its first destruction, (2 Chron. 36. 16.) and its final one, Matth. 23. 37, 38. Jezebel's whoredoms and witchcrafts were not so provoking as her persecuting the prophets, killing some, and driving the rest into corners and caves, 1 Kings 18. 4.

(2.) What was their doom; they were sentenced to utter destruction; not to be corrected, but to be cut off", and rooted out. This Jehu must know, that his eye might not spare for pit;y, favour, or afl^ection. All that belonged to Ahab, must be slain, v. 8. A pattern is given him of the destruction intended, in the destruction of the families of Jeroboam and Baasha; {v. 9.) and he is particularly directed to throw Jezebel to the dogs, v. 10. The whole stock of royal blood was little enough, and too little, to atone for the blood of the prophets, the saints and martyrs, which, in God's account, is of great price.

The prophet, having done this errand, made the best of his way home again, and left Jehu alone to consider what he had to do, and to beg direction from God.

11. Then Jehu came forth to the servants of his lord; and one said unto him, Is all well ? wherefore came this mad fel/orv to thee? And he said unto them. Ye know the man, and his communication. 12. And they said, It is false; tell us now. And he said. Thus and thus spake he to me, saying. Thus saith the Lord, I have anointed thee king over Israel. 13. Then they hasted, and took eveiy man his garment, and put it under him on the top of the stairs, and blew with trumpets, saying, Jehu is king. 14. So Jehu, the son of Jehoshaphat, the son of Nimshi, con-

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spired against Joram. (Now Joravn had kept Ramoth-gilead, ho and all Israel, because of Hazael king of Syria. 15. But king Joram was returned to be healed in Jezreel of the wounds which the Syrians had giv en him, when he fought with Hazael king of Syria.) And Jehu said. If it be your minds, th(^n let none go forth nor escape out of the city, to go to tell it in Jezreel.

Jehu, after some pause, returned to his place at the board, taking no notice of what had passed, but, as it should seem, designing, for the present, to keep it to himself, if they had not urged him to discover it. Let us therefore see what passed between him and the captains.

1. With what contempt the captains speak of the young prophet; (x>. 11.) " Wherefore came this mad fellow to thee? What business has he with thee.'' And Avhy wouldest thou humour him so far as to retire for conversation with him? Are prophets company for captains.'"' They call him a mad felloiv, because he was one of those that would not run with them to an excess of riot, (1 Pet. 4. 4.) but that lived a life of self-denial, mortification, and contempt of the world, and spent their time in devotion; for these things they thought the prophets were fools, and the sfiiritual men were mad, Hos. 9. 7. Ngte, Those that have no religion, commonly speak with disdain of those that are religious, and look upon them as mad. They said of our Saviour, He is beside himself; of John Baptist, He has a devil, is a poor melancholy man; of St. Paul, Much learning has made him mad. The highest wisdom is thus represented as folly, and those that best understand themselves, are looked upon as beside themselves. Perhaps Jehu intended it for a rebuke to his friends, when he said, " Ye know the man to be a prophet, why then do ye call him a mad fellow.'' Ye know the way of his communication to be not from madness, but inspiration." Or, "Being a prophet, you may guess what his business is, to tell me of my faults, and to teach me my duty: I need not infoi-m you concerning it." Thus he thought to have put them off, but they urged him to tell them. "It is false," say they, "we cannot conjecture what was his errand, and therefore tell us." Being thus pressed to it, he told them that the pi'ophet had anointed him king, and, it is probable, showed them the oil upon his head, v. 12. He knew not but some of them, either out of loyalty to Joram, or envy of him, might oppose him, and go near to crush his interest in its intancy; but he relied on the divine appointment, and was not afraid to own it, knowing whom he had trusted: he that raised him, would stand by him.

2. With what respect they compliment the new king, upon the first notice of his advancement, v. 13. How meanly soever they thought of the prophet that anointed him, and of his office, they expressed a great veneration for the royal dignity of him that was anointed, and were very forward to proclaim him with sound of trumpet. In token of their subjection and allegiance to him, their affection to his person and government, and their desire to see him high and easy in it, they put their garments under him, that he might stand or sit upon them on the top. of the stairs, in sight of the soldiers, who, upon the first intimation, came together to grace the solemnity. God put it into their hearts

"thus readily to own him, for he turns the hearts of people as well as kings, like the rivers of water, into what channel he pleases. Perhaps they were disquieted at Joram'sgovernment, or had a particular affection for Jehu; however, it seems, things

Vol. II.—4 G

were ripe for the revolution, and they all came into Jehu's interest, and conspired against Joram, v. 14, 3, With what caution Jehu proceeded. He had advantages against Joram, and he knew how to improve them. He had the army with him; Joram had left it, and was gone home badly wounded. Jehu's good conduct appears in two things; (1.) That he complimented the captains, and would do nothing without their advice and consent; ("If it be your minds, we will do so and so, else not;") thereby intimating the deference he paid to their judgment, and the confidence he had in their fidelity, both which tended to please and fix them. It is the wisdom of those that would rise fast, and stand firm, to take their friends along with them. (2.) That he contrived to surprise Joram; and, in order thereto, to come upon him with speed, and to prevent his ha\ ing notice of what was now done: " Let none go forth to tell it in Jezreel, that, as a snare, the ruin may come on him and his house." The suddenness of an attack sometimes turns to as good an account as the force of it,

16. So Jehu rode in a chariot, and went to Jezreel; for Joram lay there. And Ahazi-ah king of Judah was come down to see Joram. 17. And there stood a watchman on the tower in Jezreel, and he spied the company of Jehu as he came, and said, I see a company. And Joram said, Take a horseman, and send to meet them, and let him say. Is it peace ? 18. So there went one on horseback to meet him, and said, Thus saith the king, Is it peace ? And Jehu said. What hast thou to do with peace ? turn thee behind me. And the watchman told, saying, The messenger came to them, but he com-eth not again. 19. Then he sent out a second on horseback, which came to them, and said. Thus saith the king. Is it peace ? And Jehu answered. What hast thou to do with peace ? turn thee behind me. 20. And the watchman told, saying. He came even unto them, and cometh not again : and the driving is like the driving of Jehu the son of Nimshi; for he driveth furiously. 21. And Joram said, Make ready. And his chariot was made ready. And Joram king of Israel, and Ahaziah king of Judah, went out, each in his chariot, and they went out against Jehu, and met him in the portion of Naboth the Jezreelite. 22. And it came to pass, when Joram saw Jehu, that he said. Is it peace, Jehu ? And he answered, What peace, so long as the whoredoms of thy mother Jezebel, and her witchcrafts, are so many ? 23. And Joram turned his hands, and fled, and said to Ahaziah, There is treachery, O Ahaziah! 24. And Jehu drew a bow with his full strength, and smote Je-horam between his arms; and the arrow went out at his heart, and he sunk down in his chariot. 25. Then said Jehu to Bidkar his captain, Take up, mid cast him in the portion of the field of Naboth the Jezreelite:

II. KINGS, IX.

for remember how that, when I and thou rode together' after Ahab his father, the Lord laid this burden upon him; 26. Surely I have seen yesterday the blood of Naboth, and the blood of his sons, saith the Loud; and I will requite thee in this plat, saith the Lord. Now therefore take and cast him into the plat of ground, according to the word of the Lord. 27. But when Ahaziali the king of Judali saw M/s, he fled by ihe way of the garden-house: and Jehu followed after him, and said, Smite him also in the chariot. And tliPij did so at the going up to Gur, which is by Ibleam. And he fled to Megiddo, and died there. 28. And his servants carried him in a chariot to Jerusalem, and buried iiim in his sepulchre with his fathers in the city of David. 29. And in the eleventh year of Joram the son of Ahab began Aha/iah to reign over Judah.

From Ramoth-Gilead to Jezreel was more than one day's march; about the mid-way between them, the river Jordan must be crossed. We may suppose Jehu to h ive marched with all possible expedition, and to have taken the utmost precaution to prevent the tidings from getting to Jezreel before him; and, at length, we have him within sight first, and then within reach, of the devoted king.

I. Joram's watchmen discovers him first at a distance, him and his retinue, and gives notice to the king of the approach of a company, whether of friends or foes he cannot tell. But the king (impatient to know what is the matter, and perhaps jealous that the Syrians, who had wounded him, had traced him by the blood to his own palace, and were coming to seize him) sent first one messenger, and then another, to bring him intelligence, v.

17. . 19. He had scarcely recovered the fright he was put into in the battle, and his guilty conscience put him into a continual terror. Each messenger asked the same question, "/s it fieace? Are you for us, or for our adversaries? Do you bring good tidings or bad?" Each had the same answer, What hast thou to do with fieace^ Turn thee behind me; {v\

18, 19.) as if he had said, "It is not to thee, but to him that sent thee, that I will give an answer; for thy part, if thou consult thy own safety, turn thee behind me, and enlist thyself among my followers." The watcliman gives notice that the messengers were taken prisoners; and, at length, observes that the leader of this troop drove like Jehu, who, it seems, was noted for driving furiously, thereby discovering himself to be a man of a hot eager spirit, intent upon his business, and pushing forward with all his might. A man of such a violent temper, was fittest for the service to which Jehu was designated. The wisdom of God is seen in the choice of proper instruments to be em])loyed in his work. But it is not much for any nran's reputation, to be known by his furv. He that lias rule over his own spirit, is iietter than the mighty. Tlie Chaldee paraphrase gives this a contrary sense: The leading in like that of Jcliu, for he leads quietly. And, it should seem, he (lid not come np very fist, for then there had not been time for all tliis tliat jiassed. And some think he chose to march slowly, that he might give Joram time to come out to him, and so despatch him before he entered the city.

II. Joram himself goes nut to meet him, and takes Ahaziah king of Judah along with him; neither of

them equipped for war, as not expecting an enemy, but in haste to have their curiosity satisfied. How strangely has Providence sometimes ordered it, thai men have been in haste to meet their ruin, when their day has come to fall.

1. The place where Joram met Jehu, was ominous, in the fiortion of J\''ahoth the Jezreelite, v. 21 The very sight of that ground was enough to make Joram tremble, and Jehu triumph; for Joram had the guilt of Naboth's blood fighting against him, and Jehu had the force of Elijah's curse fighting for him. The circumstances of events are sometimes so ordered by Divine Providence, as to make the punishment answer to the sin, as face answers to face in a glass.

2. Joram's demand was still the same, *'/« it fieace, Jehu? Is all well? Dost thou come home thus, flying from the Syrians, or more than a conqueror over them?" It seems, he looked for peace, and could not entertain any other thought. Note, It is very common for great sinners, even when they are upon the Inink of ruin, to flatter themselves with an opinion that all is well with them, and tf> cry peace to themselves.

3. Jehu's reply was very startling; he answered him with a question, rr/fa^/jearecanst thou expect, so long as the whoredoms of thy mother Jezi bel, (who, though queen-dowager, was, in effect, queen-regent,) a/zf//;fr to// c/irrq/?s, are so many? See how plainly Jeliu deals with him. Formerly, he durst not do so, but now he had another spirit. Note, Sinners will ntt always be flattered; one time or other, they will have their own given them, Ps. 36. 2. Observe, (1.) He charges upon him his mother's wickedness, because he had at first learned it, and then with his kingly power protected it. She stands impeached for wlioredom, corporal and spiritual, serving idols, and serving them with the very acts of lewdness; for witchcraft likewise, enchantments and divinations, used in honour of her idols: and these multiplied the whoredoms and the witchcrafts many; for those that abandon themselves to wicked courses, know not where they will stop. One sin begets another. (2.) Upon that account, he throws him off from all pretensions to peace; "What peace can come to that house in which there is so much wickedness unrepented of ?" Note, The way of sin can never be the way of peace, Isa. 57. 21. What peace can sinners have with God, what peace with their own consciences, what good, what comfort, can they expect in life, in death, or after death, who go on still in their trespasses ? No peace so long as sin is persisted in; but as soon as it is repented of and forsaken, there is peace.

4. The execution was done immediately. When Joram heard of his mother's crimes, his heart failed him, he presently concluded the long-threatened day of reckoning was now come, and cried out, " There is treachery, O Ahaziah; Jehu is our enemy, and it is time for us to shift for our safety." Both fled, and,

(1.) Joram king of Israel was slain presently, v. 24. Jehu despatched him with his own hands. The bow was not drawn at a venture, as that which sent the fatal arrow through the joints of his father's harness, but Jehu directed the arrow between his shoulders as he fled, (it was one of God's arrows which he has ordained (gainst the fiersecutor, Ps. 7. 13.) and it reached to his heart, so that he died upon the spot. He was now the top-branch of Ahab's house, and therefore was first rut off. He died a criminal, under the sentence of the law, which Jehu, the executioner, pursues in the dispcsal of the dead body. Naboth's vineyard was hard b-\-, wh.ich put him in mind of that ciixumstance of the doom Elijah passed upon Ahab, I will requite thee in this filat, said the Lord^ {y. 25, 26.) for the blood oj

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Kaboth himself, and for the blood of his sons, who were either put to death with him as partners in his cruiie, or secretly murdered after, lest they shouhi bring an appeal, or find some way to a\ enge theii} father's death; or had broken their hearts for the loss of him; or (liis whole estate being confiscated, as well as his vineyard) had lost their livelihoods, which was, in effect, to lose their lives: for this, the house of Ahab must be reckoned with; and that very piece of ground which he, with so much pride and pleasure, had made himself master of, at the expense of the guilt of innocent blood, now became the theatre on which his son's dead body lay exposed a spectacle to the world. Thus (he Lord if known by the judgment tvhich he executeth. Higgaion. Selah.

{2.) Ahaziah king of Judah was pursued, and slam in a little time, and not far off, v. 27, 28. [1.] Though he was now in Joram's company, he had not been slain, but that he was joined witli the house of Ahab both in affinity and in iniquity; he was one of them; so he had made himself by his sins, and therefore he must fare as they fare. Yet, [2.] Perhaps he had not at this time fallen with them, if he had not been found in company with them. It is a dangerous thing to associate with evil-doers; we may be entangled both in guilt and misery by it.

SO. And when Jehu was come to Jezreel, Jezebel heard of it; and she painted her face, and tired her head, and looked out at a window. 31. And as Jehu entered in at the gate, she said, Had Zimri peace, who slew his master ? 32. And he lifted up his face to the window, and said, Who is on my side? who.? And there looked out to him two or three eunuchs. 33. And he said. Throw her down. So they thiew her down : and some of her blood was sprinkled on the wall, and on the horses: and he trode her underfoot. 34. And when he was come in, he did eat and drink, and said, Go, see now this cnised wornan, and bury her: for she is a king's daughter. 35. And they went to biny her; but they found no more of her than the scull, and the feet, and the palms of//er hands. 36. Wherefore they came again, and told him. And he said. This is the word of the Lord, which he spake by his servant Elijah the Tishbite, saying, In the portion of Jezreel shall dogs eat the flesh of Jezebel: 37. And the carcase of Jezebel shall be as dung upon the face of the field in the portion ot Jezreel -, so that they shall not say. This is Jezebel.

The greatest delinquent in the house of Ahab, was Jezebel: it was she that introduced Baal; slew the Lord's prophets; contrived the murder of Na-!)'th; stirred up her husband first, and then her sons, to do wickedly; a cursed ivoman she is here called, {v. 34.) a curse to the country, and whom all that wished well to their country, had a curse f-r: three reigns her reign had lasted, but now, at length, her day is come to fall. We read of a false prophetess in the church of Thyatira, that is compared to Jezebel, and called b) her name; (Rev. 2. 20.) her wickedness the same, seducing God's servants to idolatrv; a long sfiace given her to repent, (u. 21.) as to Jezebel; and a fearful ruin brought

upon her, at last, {v. 22, 23.) as here upon Jezebel. So that Jezebel's destruction may be looked upon as typical of the destruction of idolaters and persecutors, especially that gi-eat whore, that mother of harlots, that hath made herself drunk -with the blood of saints, and the nations drunk nvith the wine of her fomicatiojis, when God shall put it into the heart of the kjngs of the earth to hate her, Rev. IT, 5, 6, 16. Now here we have,

I. Jezebel daring the judgment. She heard that Jehu had slain her son, and slain him for her whoredoms and witchcrafts, and thrown his dead body into the portion of Naboth, according to the word of the Lord, and that he was now coming to Jezreel, where she could not but expect herself to fall next a sacrifice to his re\enging sword: now see how she meets her fate; she posted herself in a window at the entering of the gate, to affront Jehu, and set him at defiance.

1. Instead of hiding herself, as one afraid of divine vengeance, she exposed herself to it, and scorned to flee; mocked at fear, and was not affrighted. See how a heart, hardened against God, will brave it out to the last, run upon him, even upon his neck. Job 15. 26. But never did any thus harden theii hearts against him, and prosper.

2. Instead of humbling herself, and putting herself into close mourning for her son, she painted her face, and tired her head, that she might appear like herself, that is, (as she thought,) great and majestic, hoping thereby to daunt Jehu, to put him out of countenance, and to stop his career. The Lord (Jod called to baldness and girding with sackcloth, but behold, painting and dressing, walking contrary to God, Isa. 22. 12, 13. There is not a surer presage of ruin than an unhumbled heart under humbling providences. Let painted faces look in Jezebel's glass, and see how they like themselves.

3. Instead of trembling before Jehu, the instrument of God's vengeance, she thinks to make him tremble with that threatening question, Lfad Zimri fieace, who slew his master? Observ e, (1.) She took no nr.tice of the hand of God gone out against her family, but flew in the face of him that was only the sword in his hand. We are very apt, when we are in trouble, to break out into a passion against the instruments of our trouble, when we ought to be submissive to God, and angry at ourselves only. (2.) She pleased herself with the thought, that what Jehu was now doing, would certainly end in his cwn ruin, and that he w( uld net have peace in it. He had cut her off from all pretensions to peace, (v. 22.) and now she thinks to cut him off likewise. Note, It is no new thing for those that are doing God's work, to be looked upon as out of the way of peace. Active reformers, faithful reprovers, are threatened with trouble; but let them be in nothing terrified, Philip. 1. 28. (3.) She quoted a precedent, to deter him from the prosecution of this entei-prise; "Had Zimri peace? No, he had not; he came to the throne by blood and treachery, and within seven days was constrained to bum the palace over his head, and himself in it; and canst thou expect to fare any better.'"' Had the case been parallel, it had been proper enough to give him this memorandum: for the judgments of God upon those that have gone before us in any sinful wav, should be warnings to us to take heed of treading in their steps. But the instance of Zimri was misapplied to Jehu: Zimri had no warrant for wh;it he did, but was incited to it merely by his own ambition find cruelty; whereas Jehu was anointed by one of the sons of the prophets, and did this by order from heaven, which would bear him cut.' In comparing persons and things, we must carefully distinguish between the precious and the vile, and take heed, lest from the fate of sinful men we read the doom of useful men.

II. KINGS, X.

II. Jehu demanded aid against her. He looked uj) to the window, not daunted at the menaces of her impudent but impotent rage, and cried, Ji72o is 071 my side? JVho? v. 32. He was called out to do God's work, in reforming the land, and punishing those that had debauched it; and here he calls out for assistance in the doing of it; looked if there were any to help, any to uphold, Ija. 63. 5. He lifts up a standard, and makes proclamation, as

'Moses, (Exod. 32. 26.) Who is on the Lord's side? And the psalmist, (Ps. 94. 16.) Who ivill rise ufi for me against the evil-doers? Note, When reformation-work is set on foot, it is time to ask, "Who sides with it?"

III. Her own attendants delivering her up to his just re\ enge. Two or three chamberlains looked out to Jehu with such a countenance as encouraged him to believe they were on his side, and to them he called, not to seize or secure her till further orders, but immediately to throw her dov.'n, which was one way of stoning malefactors, casting them headlong from some steep place. Thus was vengeance taken on her for the stoning of Naboth: they threw her down, v. 33. If God's command will justify Jehu, his command would justify them. Perhaps they had a secret dislike of Jezebel's wickedness, and hated her, though they served her; or, it may be, she was barbarous and injurious to those about her, and they were pleased with this opportunity of being avenged on her; or, observing Jehu's success, they hoped thus to ingratiate themselves with him, and keep their places in his court. Howe\ er it was, thus she was most shamefully put to death, dashed against the wall, and the pavement, and then trodden on by the horses, which were all besmeared with her blood and brains. See the end of pride and cruelty, and say, llie Lord is righteous.

IV. The very dogs completing her shame and ruin, according to the prophecy. When Jehu had taken some refreshment in the palace, he bethought himself of showing so much respect to Jezebel's sex and quality, as to bury her. As bad as she was, she was a daughter, a king's daughter, a king's wife, a king's mother; Go, and bury her, v. 34. But though he had forgotten what the prophet said, (x'. 10, Dogs shall eat Jezebel,) God had not forgotten it. While he was eating and drinking, the dogs had devoured her dead body, the dogs that went about the city, (Ps. 59. 6.) and fed upon the carrion, so that there was nothing left hxiX. her bare skull, (the painted face was gone,) and her feet and hands. The hungry dogs had no respect to the dignity of her extraction: a king's daughter was no more to them than a common person. When we pamper our bodies, and use them deliciously, let us think how vile they are, and that, shortly, they will be either a feast for worms under ground, or beasts above ground. When notice was brought of this to Jehu, he remembered the threatening, (1 Kings 21. 23.) The dogs shall eat Jezebel by the wall of Jezreel. Nothing should remain of her but the monuments of her infamy. She had been used to appear on public days in great state, and the cry was, "This is Jezebel. What a majestic port and figure! How great she looks!" But now it shall be said no more. We have often seen tjie wicked buried, (Eccl. 8. 10.) yet sometimes, as here, they have no burial, Eccl. 6. 3. Jezebel's name no where remained, but as stigmatized in sacred writ: they could not so much as say, "This is Jezebel's grave;" or, " This is Jezebel's seed. Thus the name of the wicked shall rot, rot above ground.

CHAP. X.

We have, in this chapter, I. A further account of Jehu's execution of his commission. He cut off, I. All Ahab's

sons, V. I . . 10. 2. All Ahab's kindred, v. 11 .. 14, 17. 3. Ahab'i/ idolatry; his zeal ag-aln*t that, he tiook Jona-dab to be witness to; (v. 15, 16.) summoned aT',the worshippers of Baal to attend, (v. 18 . . 23.) and si '_w them all, (v. 24, '26.) and then abolished that idolatry, v. 26.. 28. II. A short account of the administrat'on of his government. 1. The old idolatry of Israel was retained, the worship of the calves, v. 29.. 31. 2. This brought God's judgments upon them by Hazael, with which his reign concludes, v. 32.. 36.

1. A ND Ahab had seventy sons in Sa-j\^ maria. And Jehu wrote letters, and sent to Samaria, unto the rulers of Jezreel, to the elders, and to them that brought up Ahab's children^ saying, 2. Now, as soon as this letter cometh to you, seeing your master's sons are with you, and ihere are with you chariots and horses, a fenced city also, and armour, 3. Look even out the best and meetest of your master's sons, and set him on his father's throne, and fight for your master's house. 4. But they were exceedingly afraid, and said. Behold, two kings stood not before him: how then shall we stand? 5. And he that was over the house, and he that icas over the city, tne elders also, and the bringers-up of the children., sent to Jehu, saying. We arc thy servants, and will do all that thou shaft bid us ; we will not make any king: do thou that which is good in thine eyes. 6. Then he wrote a letter the second time to them, saying. If ye be mine, and if ye will hearken unto my voice, take ye the heads of the men your master's sons, and come to me to Jezreel by to-morrow this time. (I\ow the king's sons, being seventy persons, ivere with the great men of the city, which brought them up.) 7. And it came to pass, when the letter came to them, that they took the king's sons, and slew seventy persons, and put their heads in baskets, and sent him them to Jezreel. 8. And there came a messenger, and told him, saying, They have brought the heads of the king's sons. And he said, Lay ye them in two heaps at the entering in of the gate until the morning. 9. And it came to pass in the morning, that he went out, and stood, and said to all the people. Ye be righteous: behold, I conspired against my master, and slew him: but who slew all these? 10. Know now that there shall fall unto the earth nothing of the word of the Lokp, which the Lord spake concerning the house of Ahab: for the Lord hath done that which he spake by his servant Elijah. 11. So Jehu slew all that remained of the house of Ahab in Jezreel, and all his great men, and his kinsfolks, and his priests, until he left him none remaining. 12. And he arose and departed, and came to Samaria. And j as he ivas at the shearing-house in the way,

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13 Jehu ipot with the brethren of Ahaziah icir.g of Judah, and said, Who are ye ? And they answered. We are the brethren of Ahaziah; and we go down to salute the children of the king, and the children of the queen. 14. And he said. Take them alive. And they took them alive, and slew them at the pit of the shearing-house, even two and forty men: neither left he any of them.

We left Jehu in quiet possession of Jezreel, triumphing over Joram and Jezebel: and must now attend his further motions. He knew the whole house of Ahab must be cut off, and therefore proceeds in this bloody work, and does not do it deceitfully, or by halves, Jer. 48. 10.

I. He got the heads of all the sons of Ahab, cut off by their own guardians at Samaria. Seventy sons (or grandsons) Ahab had; Gideon's number, Judg. 8. 30. In such a number that bare his name, his family was likely to be perpetuated, and yet it is extirpated all at once. Such a quiver full of arrows could not protect his house from divine vengeance. Numerous families, if vicious, must not expect to be lone prosperous. The sons of Ahab were now at Samaria, a strong city, perhaps brought thither upon occasion of the war with Syria, as a place of safety, or upon notice of Jehu's insurrection; with them were the rulers of Jezreel, that is, the great officers of the court, who went to Samaria to secure themselves, or to consult what was to be done. Those of them that were yet under tuition, had their tutors with them, who were intrusted with their education in learning, agi'eeable to their birth and quality, but, it is to be feared, brought them up in the idolatries of their father's house, and made them all worshippers of Baal. Jehu did not think fit to bring his forces to Samaria to destroy them, but, that the hand of God might appear the more remarkably in it, made their guardians their murderers.

1. He sent a challenge to their friends to stand by them; (x*. 2, 3.) "You that are hearty well-wishers to the house of Ahab, and entire in its interests, now is your time to appear for it: Samaria is a strong city, you are in possession of it, you have forces at command, you may choose out the likeliest person of all the royal family to head you, you know you are not tied to the eldest, unless he be the best arid meetest of your master's sons; if you have any spirit in you, show it, and set one of them on his father's throne, and stand by him with your lives and fortunes." Not that he desired they should do this, or expected they would, but thus he upbraided them with their cowardice, and utter inability to contest with the divine counsels. "Do it if you dare, and see what will come of it." Those that have forsaken their religion, have often, with it, lost both their sense and their courage, and deserve to be upbi'aided with it.

2. Hereby he gained from them a submission. They prudently reasoned with themselves, Behold, two Hngs stood not before him, but fell as sacrifices to his rage; how then shall we stand? v. 4. Therefore they sent him a surrender of themselves, '• IVe are thy servants, thy subjects, and will do all that thou shalt bid ns, right or wrong, and will set up nobody in competition with thee." They saw it was to no purpose to contend with him, and therefore it was their interest to submit to him. With much more reason may we thus argue ourselves into a subjection to the great God. Many kings and great men have fallen before his wrath, for 'heir wickedness; and how then shall we stand? Do

we firovoke the Lord to jealousy? jlre we stronger than he? No, we must either bend or brenk.

3. This is improved so far as to make them the executioners of those whom they had the tuition of: {v. 6.) Jfye be mine, bring me the heads ofijour master's sons by to-morrow at this time. 1 hough he knew it must be done, and was loath to do it himself, one would think he could not expect they should do it. Could they betray such a trust? Could they be cruel to tl\cir master's sons? It seems, so low did they stoop in their adoration of the rising sun, that they did it; they cut off the heads of those 70 princes, and sent them in baskets a present to Jehu, v. 7. Learn hence not to trust in a friend, nor to put confidence in a guide, not go\erned by conscience. One can scarcely expert that he who has been false to his God, should ever be faithful to his pi ince. But cbser\ e God's righteousness in their unrighteousness. These elders of Jezreel had been wickedly obsecjuious to Jezebel's order for the murder of Naboth, 1 Kings 21. 11. She gloried, it is likely, in the power she had over them; and now the same base spirit makes them as pliable to Jehu, and as ready to obey his orders for the murder of Ahab's sons. Let none aim at an arbitrary power, lest they be found rolling a stcne which, some time or other, will return upon them. Princes that make their people slaves, take the readiest way to make them rebels; and, by forcing men's consciences, as Jezebel did, they lose their hold of them.

When the separated heads were presented to him, he slily upbraided them that were the executioners, yet owned the hand of God in it. (1.) Ha seems to blame those that had been the executioners of this vengeance. The heads were laid in two heaps, at the gate, the proper place of judgment. There he acquitted the people before God and the world, (t. 9, Ye be righteous,) and by what the rulers of Samaria had now done, comparatively acquitted himself: "I slew but one, they have slain all these: I did it by conspiracy, and with design; they have done this merely in compliance, and with an implicit obedience. Let not the people of Samaria, nor any of the friends of the house of Ahab, ever reproach me for what I have done, when their own elders, and the very guardians of the oi-phans, have done this." It is common for those who have done something too bad, to endeavour the mitigation of their own reproach, by drawing others in to do something worse. But, (2.) He resolves all into the righteous judgment of God; (r. 10.) The Lord hath done that which he upake by Elijah. Gcd is not the author of any man's sin, but even by that which men do from bad principles, God serves his own purposes, and glorifies his own name; and is righteous in that wherein men are unrighteous. When the Assyrian is made the rod of God's anger, and the instrument of his justice, he mean-eth not so, neither doth his heart think so, Isa. 10. 7.

II. He proceeded to destroy all that remained cf the house of Ahab, not only those that descended from him, but those that were in any rclf.tirn t') him, all the officers of his household, ministers cf state, and those in command under him, rnllcd here his great men, v. 11. all his kinsfolk and acquaintance, who had been partners with him in his wickedness, and his priests, or domestic chajihsins, whom he employed in his idolatrous services, and who strengthened his hand, that he should not turn from his evil way. Having done this in Jezreel, he did the same in Samaria, (v. 17.) sleiu all that remained to Ahab in Samaria. This was blooiy work, and is not now, in any case, to be drawn irito a precedent. Let the guilty suffer, but not the guiltless for their sakes. Perhaps such terribhj destructions as these, were intended as types cf tho

IJ. KINGS, X.

final destruction of all the ungodly. God has a sword, bathed in heaven, which will come down upon the people vi his curse, and be JiLled with blood, Isa. 34- 5, 6. Then Im eye will not sfiare, neither will he pity.

III. Providence bringing the brethren of Ahaziah in his way, as lie was going on with this execution, he slew them likewise, v. 12»-14. The brethren of Ahaziah were slain by the Arabians, (2 Chron. 22. 1.) but these were the sons of his brethren, as it is theie explained; {v. 8.) and they are said to be princes of Judah, and to minister to Ahaziah. Several things concurred to make them obnoxious to the vengeance Jehu was now executing. 1. They were bi-anches of Ahab's house, being descended from Athaliah, and therefore fell within his commission. 2. They wei-e tainted with the wickedness of the house of Ahab. 3. They were now going to make their court to the princes of the house of Ahab, to salute the children of the king and the queen, Joram and Jezebel, which showed that they were linked to them in affection as well as in affinity. These pnnces, 42 in number, being appointed as sheep for the sacrifice, were slain with solemnity, at the pit of the shearing-house. The Lord i<i known by these judgments which he ex-ecuteth,

15. And when he was departed thence, he Hghted on Jehonadab the son of Rechab, coining to meet him: and he saluted him, and said to him, Is thine heart right, as my heart is with thy heart ? And Jehonadab answered, It is. U it be, give me thine hand. And he gave him his hand ; and he look him up to him into the chariot. 16. And he said. Come with me, and see my zeal for the Lord. So they made him ride in his chariot. 17. And when he came to Samaria, he slew all that remained unto Ahab in Samaria, till he had destroyed him, according to the saying of the I^ord, which he spake to Elijah. 18. And Jehu gathered all the people together, and said unto them, Ahab st;rved Baal a little, hit Jehu shall serve hitn much. 19. iNow therefore call unto me all the prophets of Baal, all his servants, and all his priests ; let none be wanting: for i have a great sacrifice to do to Baal: whosoever sliall be wanting, he shall not live. But Jehu did it in subtilty, to the intent that he might destroy the worshippers of Baal. 20. And Jehu said. Proclaim a solemn assembly for Baal. And they proclaimed it. 21. And Jehu sent through all Israel; and all the worshippers of Baal came, so that there was not a man left that came not: and they came into the house of Baal; and the house of Baal was full from one end to another. 22. And he said unto him that was over the vestry. Bring forth vestments f >r all the worshippers of Baal. And he brought them forth vestments. 23. And .T(!hu went, and Jehonadab the son of liechab, into the house of Baal, and said unto tLu^ worshippers of Baal, Searcli, and

look that there be here with you none of the servants of the Lord, but the worshippers of Baal only. 24. And when they went in to offer sacrifices and burnt-offerings, Jehu appointed fourscore men without, and said, I/auy of the men whom I have brought into your hands escape, he that letteth him go, his life shall be for the life of him. 25. And it came to pass, as soon as he had made an end of offering the burnt-offering, that Jehu said to the guard and to the captains. Go in, and slay tiiem; let none come forth. And they smote them with the edge of the sword ; and the guard and the captains cast them out, and went to the city of the house of Baal. 26. And they brought forth the images out of the house of Baal, and burned them. 27. And they brake down the image of Baal, and brake down the house of Baal, and made it a draught-house unto this day. 28. Thus Jehu destroyed Baal out of Israel.

Jehu, pushing on his work, is hei e, I. Courting the friendship of a good man, Jehonadab the son of Rechab, v. 15, 16. This Jehonadab, though mortified to the world, and meddling little with the business of it, (as appears by his charge to his posterity, which they religiously observed 300 years after, not to drink wine, nor dwell in cities, Jer. 35. 6, &c.) yet, upon this occasion, went to meet Jehu, that he might encourage him in the work to which God had called him. The countenance of good men is a thing which great men, if they be wise, will value, and value themselves by. David prayed, Let those that fear thee turn to me, Ps. 119. 79. This Jehonadab, though no jn'ophet, priest, or ' Levite, no prince, or ruler, was, we mav suppose, very eminent for prudence and piety, and generally respected for that life of self-denial and devotion which he lived: Jehu, though a soldier, knew him, and honoured him. He did not indeed think of sending for him, but wlien he met him, (though, it is likely, he drove now as furiously as ever,) he stopt to speak to him; and we are here told what passed between them.

1. Jehu saluted him; he blessed him, so the word is; paid him the respect, and showed him the goodwill, that were owing to so great an example of serious g( dliness.

2. Jehonadab assured him that he was sincere in his interest, and a hearty well-wisher to his cause. Jehu professed that his heart was right with him; that he had a true affection for his person, and a veneration for the crown of his Nazariteship, and desired to know whether he had the same affection for him, and satisfaction in that crown of royal dignity which God had put upon his head. Is thine heart right? A question we should often put to ourselves: "1 make a plausible profession, have gained a repu tation among men, but, is my heart right? Am I sincere and inward with God?" Jehonadab gave him his word, It is, and gave him his hand as a pledge of his heart, yielded to him, (so giving the hand is rendered, 2 Chron. 30. 8.) concurred and covenanted with him, and owned him in the work both of revenge and of reformation he was now about.

3. Jehu took him up into his chariot, and took him along with him to Samaria. He put so?ne honour u/ion hi?)!, by taking him into the chariot with him; (Jehonadab was not often in a chariot, especially with a king;) but he received more honour fiom

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him, and from the countenance he gave to his present work. All suber people would tnink the better of Jehu, when tliey saw Jelionadab in the chariot with him. This was not the only time that the piety of some has been mude to serve the policy of others; and that designing men have strengthened themselves by drawing good men into their interests. Jehonadab was a stranger to the arts of fleshly wisdom, and has his conversation in simplicity, and godly sincerity; and tlierefore, if Jehu be a servant of God, and an enemy to Baal, he will be his faithful friend. "Come then," (says Jehu,) "come with me, and see my zeal for the Lord; and then thou wilt see reason to espouse my cause." This is commonly taken as not well said by Jehu, and as giving cause to suspect that his heart was not right witli God in what he did, and that the zeal he pretended for the Lurd, was really zeal for himself and his own advancement. For, (1.) He boasted of it, and spake as if God and man were mightily indebted to him for it. (2.) He desired it might be seen, and taken notice of, like tlie Pharisees, who did all, to be seen of men. An upright heart approves itself to God, and covets no more than his acceptance. If we aim at the applause of men, and make their praise our highest end, we are upon a false bottom. Whether Jehu looked any further, we cannot judge; however, Jehonadab went with him, and, it is likely, animated and assisted him in the further execution of his commission, [y. 17.) destroying all Ahab's friends in Samaria. A man may hate cruelty, and yet love justice; may be far from thirsting after blood, and yet may wash his feet in the blood of the •wicked, Ps. 58. 10.

II. Contriv ing the destruction of all the worshippers of Baal. The service of Baal was the crying sin of the house of Ahab: that root of this idolatry was plucked up, but multitudes yet remained, that were infected with it, and would be in danger of infecting others. The law of God was express, that they were to be put to death; but they were so numerous, and so dispersed throughout all parts of the kingdom, and perhaps so alarmed with Jehu's beginnings, that it would be a hard matter to find them all out, and an endless task to prosecute and execute them one by one: Jehu's project therefore is to cut them all off together.

1. By a wile, by a fraud, he brings them together to the temple of Baal. He pretended he would worship Baal more than ever Ahab had done, v. 18. Perhaps he spoke this ironically, or to try the body of the people, whether they would oppose such a resolution as this, and would resent his threatening to increase his predecessor's idolatries, as they did Rehoboam's threatening to increase his predecessor's exactions, and say, " If it be so, we have no Sart in Jehu, nor inheritance in the son of Nimshi." ut it rather seems to have been spoken purposely to deceive the worshippers of Baal, and then it cannot be justified. The truth of God needs not any man's lie. He issued out a proclamation, requiring the attendance of all the worshippers of Baal, to join with him in a sacrifice to Baal; {v. 19, 20.) not only the prophets and priests, but all, throughout the kingdom, who worshipped Baal, who were not near so many as they had been in Elijah's time. Jehu's friends, we may suppose, were aware of what he designed, and were not offended at it; but the bigoted besotted Baalites began to think themselves very happy, and that now they should see golden days again. Joram had fiut aivay the image of Baal; (ch. 3. 2.) if Jehu will restore it, they have what they would have, and come up to Samaria with joy from all parts to celebrate the solemnity; and were pleased to see the house of Baal crowded, (x*. 21.) to see his priests in their vestments, (y. 22.) and themselves perhaps with some badges or other to

notify their relation to Baal, for there were vest ments for all his worshippers.

2. He takes care that none of the servants of the Lord should be among them, v. 23. This ihey took as a provision to preserve the worship of Baal from being profaned by strangers: but it was a wonder, that they did not, by this, see themselves brought into a snare, and discern a design upon them. They that suffer themselves to be deceived by Baal, (as all idolaters were by their idols,) no marvel if they are deceived by Jehu to their destruction.

3. He gives order foir the cutting of them all off, and Jehonadab joined with him therein, v. 23. When a strict search was made, lest some of the servants of God should, either for company or curiosity, be got among them, lest some wheat should be mixed

i with those tares; and when 80 men were set to stand guard at all the a\ enues to Baal's temple, that none might escape, {v. 24.) then the guards were sent in, to put them all to the sword, and to mingle their blood with their sacrifices, in a way of just re\ enge, as they themselves had sometimes done, when, in their blind devotion, they cut themselves with knives and lancets till the blood gushed out, 1 Kings 18. 28. This was accordingly done, and the doing of it, though seemingly barbarous, was, considering the nature of their crime, reallv righteous; The L.ordy whose name is jealous, is a jealous God.

4. The idolaters being thus destroyed, the idolatry itself is utterly abolished. The buildings about the house of Baal, (which were so many, and so stately, that they are here called iKcity,) where Baal's priests and their families lived, were destroyed: all the little images, statues, pictures, or shrines, which beautified Baal's temple, with the great image of Baal himself, were brought out and burnt, {y. 26, 27.) and the temple of Baal broken down, and made a dunghill, the common sink, or sewer, of the city, that the remembrance of it miglit be blotted cut, or made infamous. Thus was the worship of Baal quite destroyed, at least, for the present, out of Israel, though it had once prevailed so far, that there were but 7000 of all the thcusands of Israel, that had not bowed the knee to Baal, and those concealed. Thus will God destroy all the gods of the heathen, and, sooner or later, triumph over them all.

29. Hovvbeit, from the sins of Jeroboam the son of Nel)at, who made Israel to sin, Jehu departed not from after them, to wit^ the golden calves that were in Beth-el, and that icere in Dan. 30. And the Lord said unto Jehu, Because thou hast done well in executing that tv/rich is right in mine eyes, and hast done unto the house of Ahab according to all that was in mine heart, thy children of the fourth generation shall sit on the throne of Israel. 31. But Jehu took no heed to walk in the law of the Lord God of Israel with all his heart: for he departed not from the sins of Jeroboam, which made Israel to sin. 32. In those days the Lord began to cut Israel short: and Hazael smote them in all the coasts of Israel; 33. From Jordan eastward, all the land of Gilead, the Gadites, and the Reubenites, and the Ma-nassites, from Aroer, (which is by the river Arnon,) even Gilead and Bashan. 34. Now the rest of the acts of Jehu, and all that he did, and all his might, are they not written in the book of the Chronicles of the kings of

II. KINGS, XL

Israel ? 35. And Jehu slept with his fathers; and they buried him in Samaria. And Je-hoahaz his son reigned in liis stead. 3G. And the time that Jehu reigned over Israel in Samaria was twenty and eight years.

Here is all the account of the reign of Jehu, though it continued 28 years. Tlie progress of it answered not to the glory of its beginning. We have here,

I. God's approbation of what Jehu had done. Many, it is probable, censuired him as treacherous and barbarous, called him a rebel, a iisiirjier, a murderer, and prognosticated ill concerning him, that a family thus raised, would soon be ruined; but God said. Well done, {v. 30.) and then it signified little, who said otherwise. 1. God pronounced that to be right, which he had done. It is justly questionable, whether he did it from a good principle, and whether he did not take some false steps in the doing of it; and yet, (says God,) Thou hast done -well in executing that which was right in tnine eyes. The extirpating of idolaters and idolatry, was a thing right in God's eyes, for it is an iniquity he visits as surely and severely as any other: it was according to all that was in his heart, all he desired, all he designed; Jehu went through with his work. 2. God promised him a reward. That his children of the fourth generation from him should sit ufion the throne of Israel. This was more than what took place in any of the dignities or royal families of that kingdom; of the house of Ahab there were indeed four kings, Omri, Ahab, Ahaziah and Joram, but the two last were brothers, so that it reached but to the third generation, and that whole family continued but about 45 years in all, whereas Jehu's continued in four, beside himself, and, in all, about 120 years. Note, No services done for God shall go unrewarded.

II. Jehu's carelessness in what he was further to do. By this it appeared that his heart was not right with God, that he was partial in his reformation. 1. He did not put away all the evil. He departed from the sins of Ahab, but not from the sins of Jeroboam; discarded Baal, but adhered to the calves. The worship of Baal was indeed the greater evil, and more heinous in the sight of God, but the worship of the calves was a great evil: true conversion is not only from gross sin, but from all sin; not only from false gods, but from false worships. The worship of Baal weakened and diminished Israel, and made them beholden to the Sidonians, and therefore he could easily part with that: but the worship of the calves was a political idolatry, was begvm, and kept up, for reasons of state, to prevent the return of the ten tribes to the house of David, and therefore Jehu clave to that. True conversion is not only from wasteful sins, but from gainful sins; not only from those sins that are destructive to the secular interest, but from those that support and befriend it; in forsaking which, is the great trial, whether we can deny ourselves, and trust God. 2. He put away evil, but he did not mind that which was good; {v. 31.) He took no heed to walk in the law of the Lord God of Israel. He abolished the worship of Baal, but did not keep up the worship of God, nor walk in his law. He had showed great care and zeal for the rooting out of a false religion, but, in the true religion, (1.) He showed no care, took no heed, lived at large, was not at all solicitous to please God, and do his duty; took no heed to the scriptures, to the prophets, to his own conscience, but walked at all adventures. Those that are heedless, it is to be feared, are graceless; for where there is a good principle in the heart, it will make men cautious and circumspect, desirous to please God, and jealous of doing any thing to offend him. (2.) He showed no zeal; what he did in religion.

he did not do it with his heart, with all his heart, but did it as if he did it not, without any liveliness or concern. It seems, he was a man that had little religion himself, and yet God made use of him as an instrument of reformation in Israel. It is a pity but that those that do good to others, should always be good themselves.

III. The judgment that came upon Israel in his reign. We have reason to fear that when Jehu took no heed himself to walk in God's law, the people were generally as careless as he, both in their devotions, and in their conversations. There was a general decay of piety, and increase of profane-ness; and therefore it is not strange that the next news we hear, is. In those days the Lord began to cut Israel short, v. 32. Their neighbours encroached upon them on every side; they were short in their duty to God, and therefore God cut them short in their extent, wealth, and power. Hazael king of Syria was, above any other, \exatious and mischievous to them, smote them in all the coasts of Israel, particularly the countries on the other side Jordan, which lay next him, and most exposed; on these he made continual ini-oads, and laid them waste. Now the Reubenites and Gadites smarted for the choice which their ancestors made of an in-hei'itance on that side Jordan, which Moses reproved them for. Numb. 32. Now Hazael did what Elisha forsaw he would do, and foretold. Yet, for doing it, God had a quarrel with him, and with his kingdom, as we may find, Amos 1. 3, 4. Because they of Damascus have threshed Gilcad with threshing instruments of iron, therefore (says God) I wiU send afire into the house of Hazael, which shall devour the fialaces of Ben-hadad.

Lastly, The conclusion of Jehu's reign, v. 34.. 36. Notice is taken, in general, of his might; but because he took no heed to serve God, the memorials of his mighty entei-prise and achievements are justly buried in oblivion.

CHAP. XL

The revolution in the kingdom of Israel was soon perfected in Jehu's settlement; we must now inquire into the affairs of the kingdom of Judah, which lost its head, (such as it was,) at the same time, and by the same hand, as Israel did; but things continued longer there in distraction than in Israel, yet, after some years, they were brought into a good posture, as we find in this chapter. I. Athaliah usurps the government, and destroys all the seed royal, v. 1. II. Joash, a child of a year old, is wonderfully preserved, v. 2, 3. III. At six years'end, he is produced, and, by the agency of Jehoiada, made king, v. 4.. 12. IV. Athaliah is slain, v. 13.. 16. V. Both the civil and religious interests of the kingdom are well settled in the hands of Joash, v. 17.. 21. And thus, after some interruption, things returned with advantage into the old channel.

1. A ND w^hen Athaliah, the mother of J^ Ahaziah, saw that her son was dead, she arose, and destroyed all the seed royal. 2. But Jehosheba the daughter of king Joram, sister of Ahaziah, took Joash the son of Ahaziah, and stole him from among the king's sons which were slain; and they hid him, even him and his nurse, in the bed-chamber from Athaliah, so that he was not slain. 3. And he was with he' hid in the house of the Lord six years. And Athaliah did reign over the land.

God had assured David of the continuance of his family, which is called his ordaining a lamfifor his anointed: and this cannot but appear a great thing, now that we have read of the utter extirpation of so

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many royal families, one after another. Now here we have David's promised lamp almost extinguished, and yet wonderfully preserved.

I. It was almost extinguished by the barbarous malice of Athaliah, the queen-mother, who, when she heard that her son Aliaziah was slain by Jehu, arose and destroyed all the seed royal, (y. 1.) all that she knew to be akin to the crown. Her husband Jehuram had slain a'.l his brethren the sons of Jehoshnphat, 2. Chron. 21. 4. The Arabians had slnin all Jehoram's sons, but Ahaziah, 2 Chron. 22. 1. Jehu had slain all their sons, (2 Chron. 22. 8.) and Ahaziah himself. Surely never was royal blood so profusely shed: happy the men of inferior birth, who live below envy and emulation! But, as if all this were but a small matter, Athaliah destroys all that were left of the seed royal: it was strange that one of the tender sex could be so barbarous, that one who liad been herself a king's daughter, a king's wife, and a king's mother, could be so barbarous to a royal family, and a family into which she was herself ingrafted; but she did it, 1. From a spirit of ambition; she thirsted after rule, and thought she could not get to it any other way; that none might reign with her, she slew even the infants and sucklings that might have reigned after her; for fear of a competitor, not any must be reserved for a successor; and, 2. From a spirit of revenge and rage against God; the house of Ahab being utterly destroyed, and her son Ahaziah among the rest, because he was akin to it; she resolved, as it were, by way of reprisal, to destroy the house of David, and cut off his line, in defiance of God's promise to pei*petuate it; a foolish attempt, and fruitless, for who can disannul what God hath proposed? Grandmothers have been thought more fond of their grandchildren than they were of their own; yet Ahaziah's own mother is the wilful murderer of Ahaziah's own sons, and in their infancy too, when she was obliged, above any other, to nurse them, and take care of them; well might she be called, Athaliah, that wicked woman, (2 Chron. 24. 7.) Jezebel's own daughter: yet herein God was righteous, and visited the iniquity of Joram and Ahaziah, those degenerate branches of David's house, upon their children.

II. It was wonderfully preserved by the pious care of one of Joram's daughters, (who was wife to Jehoiada the priest,) who stole away one of the king's sons, Joash by name, and hid him, v. 2, 3. This was a brand plucked out of the fire; what number were slain, we are not told, but, it seems, this, being a child in the nurse's arms, was not missed, or not inquired after, or, however, not found: the person that delivered him, was his own aunt, the daughter of wicked Joram; for those whom God will have protected, he will raise up protectors: the place of his safety was the house of the Lord, one of the chambers belonging to the temple, a place Athaliah seldom troubled; his aunt, by bringing him hither, put him under God's special protection, and so hid him by faith, as Moses was hid; now were David's words made good to one of his seed, (Ps. 27. 5.) In the secret of his tabernacle shall he hide me. With good reason did this Toash, when he grew up, set himself to repair the house of the Lord, for it had been a sanctuary to him; now was the promise made to Da\ id, bound up in one life, and yet it did not fail. Thus to the Son of David will God, according to his promise, secure a spiritual seed, which, though sometimes reduced to a small number, brought very low, and seemingly lost, will be perpetuated to the end of time, hidden sometimes, and unseen, but hidden in God's pavilion, and unhurt. It was a special providence that Joram, thoughaking, awickedking, married his daughter to Jehoiada a priest, a godly priest:

Vol. h.— 4 H

some perhaps thought it a disparagement to the royal family, to marry a daughter to a clergyman, but it proved a happy marriage, and the saving of the royal family from ruin; for Jehoiada's interest in the temple gave her an opportunity to preserve the l^hild, and her interest in the royal family gave him |pi opportunity to set him on the throne: see the wisdom and care of Providence, and how it prepares for what it designs; and see what blessings they lay up in store for their families, that marry their children to those that are wise and good.

4. And the seventh year Jehoiada sent and fetched the rulers over hundreds, with the captains and the guard, and brought them to him into the house of the Lord, and made a covenant uath them, and took an oatii of tliem in tlie Iiouse of the Lord, and showed them the king's son. 5. And he commanded them, saying, This is the thing that ye shall do: A third part of you that enter in on the sabbath shall even be keepers of the watch of the king's house; 6. And a third part s/ia/i be at the gate of Sur; and a thirc^ part at the gate behind the guard: so shall ye keep the watch of the house, that it be not broken down. 7. And two parts of all you that go forth on the sabbath, eve7i they shall keep the watch of the house of the Lord about the king. 8. And ye shall compass the king round about, every man with his weapons in his hand: and he that cometh within the ranges, let him be slain: and be ye with the king as he goeth out, and as he cometh in. 9. And the captains over the hundreds did according to all things that Jehoiada the priest commanded : and they took every man his men that were to come in on the sabbath, with them that should go out on the sabbath, and came to Jehoiada the priest. JOl And to the captains over hundreds did the priest give king David's spears and shields, that ivere in the temple. 11, And the guard stood, every man with his weapons in his hand, round about the king, from the right corner of the temple to the left corner of the temple, olojig by the altar and the temple. 12. And he brought forth the king's son, and put the crown upon him, and gave him the testimony: and they made him king, and anointed him ; and they clapped their hands, and said, God save the king.

Six years Athaliah tyrannised; we have not a particular account of her reign, no doubt, it was of a piece with the beginning; while Jehu was extirpating the worship of Baal in Israel, she was establishing it in Judah, as appears, 2 Chron. 24. 7. The court and kingdom of Judah had been debauched by their alliance with the house of Ahab, and now one of that house is a curse and plagiie to both; sinful fi-iendships speed no better: all this while, Jo-ash lay hid, entitled to a crown, and intended for it, and yetburied alive in obscurity. Though the sons and heirs of heaven are now hidden, the tvorlcf

II. KINGS, XL

knows them not; (1 John 3. 1.) but the time is fixed when they shall appear in glory, as Joash in his seventh year; by that time, he was ready to be showed, not a babe, having served his first apprenticeship to life, and being arrived at his first climac-terical year, he had taken a good step toward m^^ hood; by that time, the people were grown we^y of Athaliah's tyranny, and ripe for a revolution; how that revolution was effected, we are told:

1. The manager of this great affair was Jehoiada the priest, pi'obably the High Priest, or, at least, the Hagati, (as the Jews called him,) or suffragan to the High Priest; by his birth and office, he was a man in authority, whom the people were bound by the law to observe and obey, esplecially when there was no rightful king upon the thi-one, Deut. 17. 12. By marriage, he was allied to the royal family, and if all the seed royal were destroyed, his wife, as daughter to Joram, had a better title to the crown than Athaliah had. By his eminent gifts and graces, he was fitted to ser\ e his country, and better service he could not do it, than to fiee it from Athaliah's usurpation; and we have reason to think he did not make this attempt, till he had first asked counsel of God, and known his mind, either by prophets, or Urini, or both.

II. The management was very discreet, and as became so wise and good a ma<i as JehoiLida was.

2. He concerted the matter with the rulers of hu7idreds and the captains, the men in office, ecclesiastical, civil, and military; he got them to him to the temple, consulted with them, laid before them the grievances they at present laboured under, gave them an oath of secrecy, and, finding them free and forward to join with him, showed them the king's son, iy. 4.) and so well satisfied were they with his fidelity, that they saw no reason to suspect an imposition. We may well think what a pleasing surprise it was to the good people amon^ them, who feared that tiie house and luieage ot David were quite cut off, to find such a spark as this in the embers.

2. He posted the priests and Levites, who were more immediately under his direction, in the several avenues to the temple, to keep the guards, putting them under the command of the rulera of hundreds, V. 9. David had divided the priests into courses, which waited by turns; every sabbath day morning, a new company came into waiting, but the company of the foregoing week did not go out of waiting till the sabbath evening, so that on the sabbath day, when double service was to be drnc, there was a double number to do it, both they that were to come in, and they that were to go out; those Je-Jit'iada employed to attend on this great occasion, he armed them out of the magazines of the temple with Da\ id's spears and shields, either his own or ■those he had taken from his enemies, which he devoted to God's honour, x\ 10. If they were old and unfashionable, yet they that used them, might by their being David's be reminded of God's covenant with him, which they were now acting in the defence oL

Two things they were ordered to do; (1.) To protect the young king from being insulted; they must kee/i the watch of the king's house, (i'. 5.) compass the king, and be with him, {v. 8.) to guard him from Athaliah's partisans, for still there were those that thirsted after royal blood. (2.) To preserve the holy temple from being profaned by the concourse of people that would come together on this occasion; {v. 6.) Keefi Che watch of the house, that it be not either broken through, or broken down, and so strangers should crowd in, or such as were uncleui. He was not so zealous for the projected revolution, as to forget his religion; in times of the greatest hurry, care must be taken, JVe detrimen-

tum capiat ecclesia — that the holy things of G )d be not trenched upon. It is observable that Jehoiada appointed to each his place as well as his work, (7'. 6, 7.) for good order contributes very much to the expediting and accomplishing of any great enterprise; let eveiy man know, and keep, and make good, his post, and then the work will be done quickly.

3. When the guards were fixed, then the king was brought forth, x). 12. Rejoice greatly, O daughter of Zion, for even in thy holy mountain thy kmg appears, a child indeed, but not such a (ne as bring.' a woe upon the land, for he was the son of nobles, the son of David, Eccl. 10. 17. A child indeed, but he had a good guardian, and, which was better, a good God, to go to. Jehoiada, without delay, proceeded to the coronation of this young king; foi though he was not yet capable of despatching business, he would be growing up towards it by degrees, this was done with great solemnity, -v. 12. (1.) In token of his being invested with kingly power, he put the crown upon him, though it was yet too large and heavy for his head; the regalia, it is probable, were kept in the temple, and so the crown was ready at hand. (2.) In token of his obligation to govern by law, and to make the word of God his rule, he gave him the testimony, put a Bible into his hand, which he must read in-all the days of hw life, Deut. 17. 18, 19. (3.) In token of his receiving the Spirit, to qualify him for this great work to which he before was called, he anointed him; though notice is taken of the anointing of their kings only in case of interruption, as here, and in Solomon's case, yet I know not but the ceremony might be used to all their kings, at least, those of the house of Da\ id, because their royalty was typical of Christ's, who was to be anointed abo\ e his fellows, above all the sons of David. (4.) In token of the people's acceptance of him, and subjection to his government, they clapjjed their hands for joy, and expressed their hearty good wishes to him, Let the king live; and thus they made him king, made him their king, consented to, and concurred with, the divine appointment. They had reason to rejoice in the period now put to Athaliah's tyranny, and the prospect they had of the restoration and establishment of religion, by a king under the tuition of so good a man as Jehoiada; they had reason to bid him welcome to the crown, whose right it was, and to pray, Let him live, who came to them as life from the dead, and in whom the house of David was to live. With such acclamations of joy and satisfaction must the kingdom of Christ be welcomed into our hearts, when his throne is set up there, and Satan the usurper is deposed; Hosannah, blessed is he that comes: clap hands, and say, "Let King Jesus live, for ever live and reign, in my soul, and in all the world;" it is promised, (Ps. 72. 15.) He shall live, and prayer shall be made for him, and his kingdom, continually.

13. And when Athaliah heard the noise of the guard and of the people, she came to the people into the temple of the Lord. 14, And when she looked, behold, the king stood by a pillar, as the manner icos., and the princes and the trumpeters by the king; and all the people of the land rejoiced, and blew with trumpets: and Athaliah rent her clothes, and cried. Treason, treason! 15. But Jehoiada the priest commanded the captains of the hundreds, the officers of the host, and said unto them. Have her forth without the ranges; and him that foliowrth

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nt r kill with the sword. For the priest had said, Let her not be slain in the house of the Lord. 16. And they laid hands on her: and she went by the way by the which the horses came into the king's house: and there was she slain.

We may suppose it was designed, when they had finished the solemnity of the king's inauguration, to make a visit to Athaliah, and call her to an account for her murders, usurpations, and tyranny; but, like her mother Jezebel, she saved them the labour, went out to meet them, and hastened her own destruction.

1. Heaving the noise, she came in a fright to see what was the matter, v. 13. Jehoiada and his friends began in silence, but now that they found their strength, "they proclaimed what they were doing. It seems Athaliah was little regarded, else she had had intelligence brought her of this daring attempt, before with her own ears she heard the noise; had the design been discovered before it was perfected, it might ha\ e been quashed, but now it was too late; when she heard the noise, it was sti-ange that she was so ill advised as to come herself, and, for aught that appears, to come alone; surely she was not so neglected as to have none to go for her, or none to go with her, but she was wretchedly infatuated by the transport both of fear and indignation she was m; whom God will destroy, he befools.

2. Seeing what was done, she cried out for help: she saw the king's place by the pillar possessed by one to whom the princes and people did homage, {y. 14.) and had reason to conclude her power at

. an end, which, she knew, was usurped; this made her rend her clothes like one distracted, and cry, "Treason, treason! Come and help against the traitors." Joscphus adds, that she cried to have him killed, that possessed the king's place. What was now doing, was the highest justice, yet it is branded as the highest crime; she herself was the greatest traitor, and yet is first and loudest in crying Treason, treason! Those that are themselves most guilty, are commonly most forward to reproach others.

3. Jehoiada gave orders to put her to death, as an idolater, a usurper, and an enemy to the public peace; care was taken, (1.) That she should not be killed in the temple, or any of the courts of it, in reverence to tli.it holy place, which must not be stained with the blood of any human sacrifice, though ever so justly offered. (2.) That whoever appeared for her, should die with her; "Him that follows her, to protect cr rescue her, any of her attendants that rcsoh e to adhere to her, and will not come into the interests of their rightful sovereign, kill nvith the svjord, but not unless they follow her now," V. 15. According to these orders, she endeavouring to make her escape the back way to the palace, through the stalls, they pursued her, and there killed her, v. 16. So let all thine enemies fierisn O Lord : thus give the bloody harlot blood to drink, for she is worthy.

17. And Jehoiada made a covenant between the Lord and the king and the people, that they should be the Lord's people; between the king also and the people. 18. And all the people of the land went into the house of Baal, and brake it down; his altars and his images brake they in pieces thoroughly, and slew Mattan the priest of

Baal before the altars. And the priest appointed otificers over the house of the Lord 19. And he took the rulers over hundreds and the captains, and the guard, and all the people of the land; and tiiey brought down the king from the house of the Lord, and came by the way of the gate of the guard to the king's house. And he sat on the throne of the kings. 20. And all the people of the land rejoiced, and the city was in quiet: and thev slew Athaliah with the sword beside the king's house. 21. Seven years old was Jehoash when he began lo reign.

Jehoiada has now got over the hai'dest part of his work; when, by the death of Athaliah, his young prince had his way to the throne cleared of all opposition, he is now to improve his advantages for the perfecting of the revolution, and the settling of the go\'ernment. Two things we have an account of here: I. The good foundation he laid, by an original contract, v. 17. Now that prince and people were together in God's house, as it should seem, before they stirred, he took care that they should jointly covenant with God, and mutually co\enant with each other, that they might rightly understand their duty both to God and to one another, and be firmly bound to it.

1. He endeavoured to settle and secure the interests of religion among them, by a covenant between them and God. King and people would thei. cleave most firmly to each other, when both had joined themselves to the Lord. God had, already, on his part, promised to be their God; (Jehoiada could show them that in the book of the testimony;) now the king and people on their part must covenant and agree that they tvill be the Lord's people; in this covenant, the king stands upon the same level with his subjects, and is as much bound as any of them to serve the Lord. By this engagement they renounced Baal, whom many of them had worshipped, and resigned themselves to God's governn>ent. It is well with a people, when all the changes that pass over them, help to revive, strengthen, and advance, the interests of religion among them. And those are likely to prosper, who set cut in the world under fresh and sensible obligatir ns to God and their duty. By our bonds to Ciod the bonds of every relation are strengthened; \.\\^y Jirst gave themselves to the Lord, and then to us, '2 Cor. 8. 5.

2. He then settled both the coronation-oath, and the oath of allegiance, the pacta conventa — covenant, between the king and the people, by which the king was obliged to govern according to law, and to protect his subjects, and they obliged, while he did so, to obey him, and to bear faith and true allegiance to him. Covenants are of use, both to remind us of, and to bind us to, those duties which are already binding on us. It is good, in all relations, for the parties to understand one another fully, particularly in that between prince and subject, that the one may understand the limits of his power and prerogative, the other of his liberty and property; and never may the ancient landmarks which our fathers have set before them, be removed.

II. The good beginnings he raised on those foundations.

1. Pursuant to their covenant with God, they immediately abolished idolatry, which the precedinf^

fl. KINGS, XII.

kings, in compliance with the house of Ahab, had lutroduced; {v. 18.) ^11 the people of the land, the mob, got together, to show their zeal against idola-tiy; and every one, now that they were so well headed, would lend a hand to pull down Baal's temple, his altars, and his images. All his worshippers, it should seem, deserted him; only his priest Mattan stuck to his altar alone, though all men forsook Baal, he would not, and there he was slain, the best sacrifice that ever was offered upon that altar. Having destroyed Baal's temple, they appointed officers over the house of God, to see that the ser-\ ice of God was regularly performed by the proper l)ersons, in due time, and according to the instituted manner.

2. Pursuant to their covenant with one another, they expressed a mutual readiness to, and satisfaction in, each other. (1.) The king was brought in state to the royal palace, and sat there on the throne of judgment, the thrones of the house of David, (y. 19.) ready to receive petitions and appeals, which he would refer to Jchoiada to give answers to, and to give judgments upon. (2.) The people rejoiced, and Jerusalem was in quiet; (v. 20.) and Josephus says, they kept a feast of joy many days, makmg good Solomon's observation, (Prov. 11. 10.) When it poes well with the righteous, the city rejoices, ana when the wicked perish, there is shouting.

CHAP. Xll.

This chapter gives us the history of the reif^n of Joash, which does not answer to that glorious beginning ofit, which we had an account of in the foregoing chapter; he was not so illustrious at forty years' old as he was at seven, yet his reign is to be reckoned one of the better sort, and appears much worse in Chronicles than it does here, (2 Chron. 24.) for there we find the blood of one of God's prophets laid at his door; here we are only told, I. That he did well, while Jehoiada lived, v. 1., 3. II. That he was careful and active to repair the temple, v. 4. .16. III. That after a mean composition with Hazael, (v. 17, 18.) he died ingloriously, v. 19 . .21.

1. TTN the seventh year of Jehu, Jehoash jL began to reign; and forty years reigned he in Jerusalem : and his mother's name »'a5 ZibiahofBeer-sheba. 2. And Jehoash did thai which was right in the sight of the Lord all his days wherein Jehoiada the priest instructed him. 3. But the high places were not taken away: the people still sacrificed and burnt incense in the high places.

The general account here given of Joash is,

1. That he reigned 40 years; as he began his reign when he was very young, he might, in the course of nature, have continued much longer, for lie was cut off when he was but 47 years old, v. 1.

2. That he did that which was right, as long as Jehoiada lived to instruct him, v. 2. Many young men have come too soon to an estate, have had wealth, and power, and liberty, before they knew how to use them, and it has been of bad consequence to them; b\it against this danger Joash was well guarded, (1.) By having such a good director as Jehoiada was, so wise, and experienced, and faithful to him. (2.) By having so much wisdom as to hearken to him and be directed by him, even when he was grown up. Note, It is a great mercy to young people, and especially to young princes, find all young men of consequence, to be under good

'irection, and to have those about them, that will i struct them to do that which is right in the sight ^■f the 1.07x1; and thcv then do wisely and well for

I themselves, when they are willing to be counselled and ruled by such: a child left to himself, brings hia ynother to shame, but a child left to such a tuition, may bring himself to honour and comfort.

3. That the high places were not taken away, v. 3. Up and down the country, they had altars both for sacrifice and incense, to the honour of the God of Israel only, but in competition with, and at least in implicit contempt of, his altar at Jerusalem. These private altars, perhaps, had been more used in the late bad reigns than formerly, because it wa» not safe to go up to Jerusalem, nor was the temple* service performed as it should have been; and, it may be, Jehoiada connived at them, because som« well-meaning people were glad of them when they could not have better, and he hoped that the reforming of the temple, and putting things into a good posture there, would, by degrees, draw people from their high places, and they would dwindle of themselves; or perhaps neither the king nor the priest had zeal enough to carry on their reformation so far, nor courage and strength enough to encounter such an inveterate usage.

4. And Jehoash said to the priests, All the money of the dedicated things that is brought into the house of the Lord, even the money of every one that passeth the account., the money that every man is set at, and all the money that cometh into any man's heart to bring into the house of the Lord, 5. Let the priests take it to them, every man of his acquaintance; and let them repair the breaches of the house, wheresoever any breach shall be found. 6. But it was 50, that., in the three and twentieth year of king Jehoash, the priests had not repaired the breaches of the house. 7. Then king Jehoash called for Jehoiada the priest, and the other priests, and said unto them. Why repair ye not the breaches of the house? Now, therefore, receive no more money of your acquaintance, but deliver it for the breaches of the house. 8. And the priests consented to receive no more money of the people, neither to repair the breaches of the house. 9. But Jehoiada the priest took a chest, and bored a hole in the lid of it, and set it beside the altar, on the right side as one cometh into the house of the Lord : and the priests that kept the door put therein all the money that was brought into the house of the Lord. 10 And it was so, when the)'^ saw that there was much money in the chest, tb.at the; king's scribe and the high priest came up, and they put up in bags, and fold the money that was found in the house of the Lord. 11. And they gave the money, being told, into the hands of Ihem that did the work, that had the oversight of the house of the Lord: and tliey laid it out to the carpenters and builders that wrought upon the house of the Lord, 12. And to masons, and hewers of stone, and to buy timber nnd

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hewed stone to repair the breaches of the house of the Lord, and for all that was laid out for the house to repair it. 13. How-beit, there were not made for the house of the Lord bowls of silver, snuffers, basons, trumpets, any vessels of gold, or vessels of silver, of the money that was brought into the house of the Lord : 14. But they gave that to the workmen, and repaired therewith the house of the Lord. 15. Moreover, they reckoned not with the men, into whose hand thej^ delivered the money to be bestowed on workmen: for they dealt faithfully. 16. The trespass-money and sin-money was not brought into the house of the Lord: it was the priests'.

We have here an account of the repairing of the temple in the reign of Joash.

I. It seems, the temple was gone out of repair; though Solomon built it very strong, of the best materials, and in the best manner, yet, in time, it went to decay, and there were breaches found in it; {y. 5.) in the roofs, or walls, or floors, the ceiling, or wainscoting, or windows, or the partitions of the courts: even temples themselves are the worse for the wearing; the heavenly temple will never wax old. Yet it was not only the teeth of time, that made these breaches, the sons of Athaliah had broken up. the house of God, (2 Chron. 24. 7.) and, out of enmity to the service of the temple, had damaged the buildings of it, and the priests had not taken care to repair the breaches m time, so that they went worse and worse. Unworthy were those husbandmen to have this valuable vineyard let out to them upon such easy terms, who could not afford to keep the wine-press in due and tenantable repair; (Matt. 21. 33.) justly did their great Lord sue them for this permissive waste, and by his judgments recover locum -uastatum—for dila/iidations, (as the law speaks,) when this neglected temple was laid even with the ground.

II. The king himself was (as it should seem) the first and forwardest man that took care for the repair of it; we do not find that the priests complained of it, or that Jehoiada himself was active in it, but the king was zealous in the matter; 1. Because he was king, and God expects and requires from those who have power, that they use it for the maintenance and support of religion, the redress of grievances, and reparation of decays, for the exciting and engaging of ministers to do their part, and people their s. 2. Because the temple had been both his nursery and his sanctuary, when he was a child, in a grateful remembrance of which, he now appeared zealous for the honour of it. They who have experienced the comfort and benefit of religious assemblies, will make the reproach of them their burthen, (Zeph. 3. 18.) the support of them their care, and the prosperity of them their chief joy.

III. The priests were ordered to collect money for these lepairs, and to take care that the work was done; the king had the affairs of his kingdom to mind, and could not himself inspect this affair, but he employed the priests to manage it, the fittest persons, and most likely, one would think, to be hearty in it. ]. He gave them orders for the levying of the money of the dedicated things; they must not stay till it was paid in, but they must call for it where they knew it was due in their respective dis-tiicts, either as redemption-money, by virtue of the law, (Exod. 30. 13.) or as estimation-money, by virtue of tjie law, (Lev. 27. 2, 3.) or as a free-will

offering; {y. 4.) this they were to gather every man of his acquaintance, and it was supposed that there was no man but had acquaintance with some or other of the priests. Note, We should take the opportunity that God gives us of exciting those we have a particular acquaintance with, to that which is good. 2. He gave tl^em orders for laying out the money they had levied, in refiairing the breaches of the house, v, 5.

IV. This method did not answer the intention, V. 6. Little money was raised; either the priests were careless, and did not call to the people to pay in their dues, or the people had so little confidence in the priests' management, that they were backward to pay money into their hands: if they were distrusted without cause, it was the people's shame; if with, it was more their's. But what money was raised, was not applied to the proper use; the breaches of the house were not repaired; the priests thought it might serve as well as it had done, and therefore put it off from time to time. Church-work is usually slow work, but it is pity that churchmen, of all men, should be slow at it. Perhaps, what little money they raised, they thought it necessary to use for the maintenance of the priests, which must needs fall much short, when ten tribes were wholly revolted, and the other two wretchedly corrupted.

V. Another method was thei'efore taken; the king has his heart much upon it, to have the breaches of the house repaired, v. 7. His apostasy, at last, gives us cause to question whether he had as good an affection for the service of the temple as he had for the structure; many have been zealous for building and beautifying churches, and for other forms of godliness, who yet have been strangers to the power of it: however, we commend his zeal, and blame him not for reproving even his tutor Jehoiada himself when he saw him remiss; and so convincing was his reproof, that the priests owneci themselves unworthy to be any longer employed, and consented to the taking of some other measures, and the giung up of the money they had received, into other hands, v. 8. It was honestly done, when they found they had not spirit to do it themselves, not to hinder other people from doing it. Another course was taken,

1. For raising money, v. 9, 10. The money was not paid into private hands, but put into a public chest, and then people brought it m readily, and in great abundance, not only their dues, but their freewill offerings for so good a work. The High Priest and the secretary of state counted the money out of the chest, and laid it by in specie for the use to which it was appropriated. When public distributions are made faithfully, public contributions will be made cheerfully. The money that was given, (1.) Was dropt into the chest through a hole in the lid, past recall, to intimate that what has been once resigned to God, must never be resumed; every ma7i, as he purposeth in his heart, so let him give. (2.) The chest was put on the right hand as they went in, which, some think, is alluded to in that rule of charity which our Saviour gives. Let not thy left hand know what thy right hand doeth. But while they were getting all they could, for the repair of the temple, they did not break in ujjon that which was the stated maintenance of the priests, {y. 16.) the trespass-money and the sin-money whicji were given to them by that law. Lev. 5. 15, 16. were reserved to them. Let not the servants of the temple be starved, under colour of repairing the breaches of it.

2. For laying out the money that was raised. (1.) They did not put it into the hands of the priests, who were not versed in affairs of this nature, having other work to mind, but into the hands of those tha'.

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II. KINGS, XIII.

did the work, or, at least, had the oversight of it, v. 11. They were fittest to be intrusted with this business, whose employment lay that way: Tractant fabrilia fabri — Every artist has his trade assigned; but let not those who are called to war, the holy warfare, entangle themselves in the affairs of this life. Tney that were thus intrusted did the business, [1.] Carefully; purchasing materials, and paying workmen, v. 12. Business is done with expedition, when those are employed in it, that understand it, and know which way to go about it. [2.] Faithfully; such a reputation they got for honesty, that there was no occasion to examine their bills, or audit their accounts; let all that are intrusted with public money, or public work, learn hence to deal faithfully, as those that know God will reckon with them, whether men do or no, those that think it is no sin to cheat the government, cheat the country, or cheat the chui'ch, will be of another mind, when God shall set their sins in order before them. (2.) They did not lay it out in ornaments for the temple, in vessels of gold or silver, but in necessary repuii-s first; {v. 13.) whence we may learn, in all our expenses, to give that the preference, which is most needful, and, in dealing for the public, to deal as we would for ourselves. After the repairs were finished, we find the overplus turned into plate for the service of the temple, 2 Chi'on. 24. 14.

17. Then Hazael king of Syria went up, and fought against Gath, and took it: and Hazael set his face to go up to Jerusalem. 18. And Jehoash king of Judah took ail the hallowed things that Jehoshaphat, and Je-horam, and Ahaziah, his fatiiers, kings of Judah, had dedicated, and his own hallowed things, and all the gold that iras found in the treasures of the house of the Lord, and in t!ie king's house, and sent it to Hazael king of Syria: and he went away from Jcn'usa-lem. 19. And the rest of the acts of Jehoash, and all that lie did, are they not written in the book of the Chronicles of the kings of Judah ? 20. And his servants arose, and made a conspiracy, and slew Jehoash in the liouse of Millo, which goeth down to Silla. 21. For Jo/achar the son of Shi-mcalh, and Jehozabad the son of Shomer, his servants, smote him, and he died ; and they buried him with his fathers in the city of David: and Amaziah his son reigned in his stead.

When Joash had revolted fi-om God, and was become both an idolater and a persecutor, the hand of the Lord went out against him, and his last state was worse than his first.

1. His wealth and honour became an easy prey to his neighbour.s. Hazael, when he had chastised Israel, {ch. 10. 32.) threatened Judah and Jerusalem likewise; took (iath, a strong city, (^'. 17.) and thence intended to march with his forces against J'M-us ilem, the royal city, the holy nty, but whose ('efence, on account of its sinfulness, was departed. Joash had neither spirit nor strength to make head against him, but gave him all the hallowed things, and all the gold that was found both in his exchequer and in the tre isures of the temple, (xk 18.) to hire him to march another way. If it were lawful t'^ do this f jr the publi;: safety, better pait with the

gold of the temple than expose the temple itself; yet, (1.) If he had not forsaken God, and forfeited his protection, his affairs had not been brought to this extremity, but he might have forced Hazael to retire. (2.) He diminished himself, and made himself very mean, lost the honour of a prince and a soldier, and of an Israelite too, in alienating the dedicated things. (3.) He impoverished himself and his kingdom. And, (4.) He tempted Hazael to come again, when he could bring home so rich a booty without striking a stroke. And it h;id this effect, for, ti.e next year, the host of Syria came up against Jerusalem, destroyed the princes, and plundered the city, 2 Chron. 24. 23, 24.

2. His life became an easy prey to his own servants. They conspired against him, and slew him; {v. 20, 21.) not aiming at his kingdom, fcr they cp-P'.'sed not his son's succeeding him, but to be avenged on him for some crime he had committed; and we are told in Chronicles, that his murdering of the prophet, Jehoiida's son, was the provocation. In this, how unrighteous soever they were, (vt^ngeance was not their's, nor did it belong to them to repay,) God was righteous; and this was not the only time that he let even kings know that it was at their peril, if they touched his anointed, and did his prophets any harm; and that when he ci'mes to make inquisition for blood, the blood of prophets will run the account very high. Thus fell Joash, who bpgan in the spirit, and ended in the flesh. God usually sets marks of his displeasure upon apostates, e\en in this life; for they, of all sinners, do most refiroach the Lord.

CHAP. XIII.

This chapter brings us again to the history of the kings of Israel, and particularly of the family of Jehu. We have here an account of the rcia^n, I. Of his son Jehoahaz, which continued 17 years. l^Iis bad cliaracter in general, V. 1, 2. The trouble he was brought into, (v. 3.) and the low ebb of his affairs, v. 7. His humiliation before God, and God's compassion toward him, v. 4, 5. and again, v.

23. His continuance in his idolatry nolivithstanding, v. 6. Hisdeath, V. 8, 9. II. Of his grandson Joash, which continued 16 years. Here is a general account of his reign in the usual form, (v. 11 . . 13.) but a particular account of the death of Elisha in his lime. The kind visit the king made him, (v. 14.) and the encouragement he gave the king in his wars with Syria, v. 13. . 19. His death and burial, (v. 20.) and a miracle wrought by his bones, v. 21. And, Lastly, The advantages Joash gained against the Syrians, according to his predictions, v.

24, 25.

1 .TTN the three and twentieth year of Joash, JL the son of Ahaziah king of Judah, Jehoahaz, the son of Jehu, began to reign over Israel in Samaria, and reigned seventeen years. 2. And he did that 7vhich jvas evil in the sight of the Lord, and followed the sins of Jeroboam the son of Nebat, which made Israel to sin; he departed not therefrom. 3. And the anger of the Lord was kindled against Israel; and he dehvered them into the hand of Hazael king of Syria, and into the hand of Ben-hadad the son of Hazael, all their days. 4. And Jehoahaz besought the Lord, and the Lord hearkened unto him; for he saw the oppression of Israel, because the king of Syria oppressed them. 5. (And the I>ord gave Israel a Saviour, so that they went out from under the hand of the Syrians: and the/;hildreu

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615

of Israel dwelt in their tents as beforetime.

6. JNevertheless they departed not from the sins of the house of Jeroboam, who made Tsrael sin, but walked therein : and there remained the grove also in Samaria.) 7. iVeither did he leave of the people to Jehoa-haz but fifty horsemen, and ten chariots, and ten thousand footmen ; for the king of Syria had destroyed them, and had made them like the dust by threshing. 8. Now the rest of the acts of Jehoahaz, and all that he did, and his might, are they not written in the book of the Chronicles of the kings of Israel? 9. And Jehoahaz slept with his fathers; and they buried him in Samaria: and Joash his son reigned in his stead.

This general account of the reign of Jehoahaz, and of the state of Israel during his 17 years, though short, is long enough to let us see two things which are very affecting and instructive.

I. The glory of Israel raked up in the ashes, buried and lost, and turned into shame. How unlike does Israel appear here to what it had been, and might have been! How is its crown profaned, and its honour laid in the dust!

1. It was the honour of Israel, that they worshipped the only li\ing and true God, who is a Spirit, an eternal mind, and had rules, by wjiich to worship him, of his own appointment: but by changing the glory of the incorrufitible God into the similitude of an ox, the truth of God into a lie, they lost this honour, and levelled thcmsehes with the nations thit worshipped the work of their own hands. We find here that the king folloived the sins of Jeroboam, {v. 2.) and the peoi)le departed not from them, hut nvalked therein, x>. 6. There could not be a greater reproach than these two idolized calves were to a people that were instructed in the service of God, and intrusted with the lively oracles. In all the history of the ten tribes we never find the least shock gi\en to that idolatry, but, in every reign, still the calf was their god, and they separated themselves to that shame.

2. It was the honour of Israel, that they were taken under the special protection of Heaven; God himself was their Defence, the Shield of their help, and the Sword of their excellency. Happy wast thou, O Israel, upon this account. But here, as often befoie, we find them stripped of this glory, and exposed to the insults of all their neighbours. They, by their sins, provoked God to anger, and then he delivered them into the hands of Hazael and Een-hadad, v. 3. Hazael o/i/iressed Israel, V. 22. Surely ne\ er was any nation so often plucked and pillaged by their neighbours as Israel was. This they brought upon themselves by sin; when they had provoked God to pluck up their hedge, the goodness of their land did but tempt t'^eir neighbours to prey upon them. So low was Israel brought in this reign by the many depredations which tlie Syrians made upon them, that the militia of the kingdom, and all the force they could bring mto the field, were hut fifty horsemen, ten chariots, and ten thousand footmen, a despicable muster, v. i

7. Are the thousands of Israel come to this? How ! ia the irold become dim! The debauching of a na- j tion will certainly be the debasing of it. I

II. S^me sparks of Israel's ancient hmour appearing in these ashes. It is not quite forgotten, notwithstanding all these quarrels, that this people is the Israel of God, and he the God of Isr.iel. For,

1. It was the ancient honour of Israel, that they

were a praying people: and here we find somewha*-of that honour re\i\ed; for Jehoahaz their king, in his distress, besought the Lord; (v. 4.) applied himself for help, not to the calves, (what help could they give him?) but to the Lord. It becomes kings to be beggars at God's door; and the greatest of men to be humljle petitioners at the footstool of his throne. Need will drive them to it.

2. It was the ancient honour of Israel, that they had God nigh unto them in all that which they called upon him for, (Deut. 4. 7.) and so he was here. Though He might justly have rejected the prayer, as an abomination to him, yet the Lord hearkened unto Jehoahaz, and to his prayer for himself and for his people, {v. 4.) and fie gave Israel a saviour; {v. 5.) not Jehoahaz him.self, for, all his days, Hazael oppressed Israel, {jv. 22.) but his son, to whom, in answer to his father's prayers, God gave success against the Syrians, so that he recovered the cities which they had taken from his father, V. 25. This gracious answer God gave to the prayer of Jehoahaz, not for his sake, or the sake of that unworthy people, but in remembrance of his covenant with Abraham, {v. 23.) which, in such exigencies as these, he had long since promised to have respect to, Lev. 26. 42. See how swift God is to show mercy; how ready to hear prayers; how willing to find out any reason to be gracious! else he would not look so far back as that ancient covenant which Israel had so often broken, and forfeited all the benefit of. Let this invite and engage us fcr ever to him; and encourage even those that have forsaken him, to return and repent; for there i^ forgiveness with him, that he may be feared.

10. In the thirty and seventh year of Joash king of Jiidah, began Jehoash the son of Jehoahaz to reign over Israel in Samaria, and reio/ied sixteen years. 11. And he did that which iras evil in the sight of the Lord ; he departed not from all the sins of Jeroboam the son of Nebat, who made Israel sin; J?// he walked therein. 12. And the rest of the acts of Joash, and all that he did, and his might wherewith he fought against Amaziah king of Judah, are they not written in the book of the Chronicles of the kings of Israel ? 13. And Joash slept with his fathers; and Jeroboam sat upon his throne: and Joash was buried in Samaria with the kings of Israel. 14. Now Elisha was fallen sick, of his sickness whereof he died. And Joash the king of Israel came down unto him, and wept over his face, and said, O my father, my father ! the chariot of Israel, and the horsemen thereof! 15. And Elisha said unto him. Take bow and arrows: and he took unto him bow and arrows. 16. And he said to the king of Israel, Put thine hand upon the bow: and he put his hand upon it; and Elisha put his hands upon the king's hands. 17. And he said. Open the window eastward : and be opened it. Then Elisha said. Shoot: and he shot. And he said, The arrow of tiie Lord's deliverance, and the arrow of deliverance from Syria; for thou shalt smite the Syrians in Aohek till thou have con-

11. KINGS, XIII.

sumed tliem. 18. And he said, Take the arrows: and he took them. And he said unto the king of Israel, Smite upon the ground : and he smote thrice, and stayed. 19. And the man of God was wroth with him, and said. Thou shouldest have smitten five or six times, then hadst thou smitten Syria till thou hadst consumed it: whereas now thou shalt smite Syria but thrice.

We have here Jehoash, or Joash, the son of Je-hoahaz, and grandson of Jehu, upon the throne of Israel. Probably, the hruse of Jehu intended some respect to the house of Da\ id, when they gave this heir-apparent to the crown, the same name with him that was then king of Judah.

I. The general account here given of him and his reign, is much the same with what we have already met with, and has little in it remarkable, t^. 10. .IS. He was none of the worst, and yet, because he kept up th^t ancient and politic idolatry of the house of Jeroboam, it is said. He did that which was evil in the sight of the Lord. That one evil was enough to leave an indelible mark of infamy upon his name; for, how little evil soever men saw in it, it was, in the sight of the Lord, a very wicked thing; and we are sure tliat liis judgment is according to truth. It is observable, how lightly the inspired penman passes over his acts, and his might wherewith he warred, leaving it to the common historians to record them, while he takes notice only of the respect he showed to Elisha. One good action shall make a better figure in God's book, than 20 great ones; and, in his account, it gains a man a much better reputation to honour a prophet, than to conquer a king and his army.

II. The particular account of what past between him and Ehsha, has se\ eral things in it remarkable.

1. Elisha fell sick, v. 14. Observe, (1.) he lived long, for it was now about 60 years since he was first called to be a prophet. It was a great me cy to Israel, and especially to the sons of the prophets, that he was continued so long, a burning and shining light. Elijah finished his testimony in a fourth part of that time. God's prophets have their day set them, some longer, others shorter, as Infinite Wis-•Jom sees fit. (2.) All the latter part of his time, from the anointmg of Jehu, which was 45 years before Joash began his reign, we find no mention made of him, or of any thing he did, till we find him here upon his death-bed. He might be useful to the last, and yet not so famous as he had sometimes been. The time of his flourishing was less rhan the time of his living. Let not old people complain of obscurity, but rather be well pleased with retirement. (3.) The Spirit of Elijah rested on Elisha, anf* yet he is not sent for to heaven in a fiery chaiiot, as Elijah was, but goes the common road out of the world, and is visited ivith the visita-tio7i <f all men. If God honour some above others, who yet are not inferior to them in gifts or graces, who sliall find fault? May he not do what he will with hi.s own?

2. King Joash visited him in his sickness, and wefit over him, v. 14. This was an evidence of some good in him, that he had a value and affection for a faithful prophet; so far was he from hating and persecuting him as a troubler of Israel, that he loved and honoured him as one of the greatest l)less-inejs of his kingdom, and lamented the loss of him. There have been those who would not be obedient to the word of God, and yet have had the faithful ministers of it so manifested in their consciences, that they could not but have an honour for them.

Observe here, (1.) When the king heard ol Eli-sha's sickness, he came to visit him, and to receive his dying counsel and blessing; and it was no disparagement to him, though a king, thus to honour one whom God honoured. Note, It may turn much to our spiritual advantage, to attend the sicTc-beds and death-beds of good ministers and other good men, that we may learn to die, and may be encouraged in religion by the living comforts they have from it in a dying hour. (2.) Though Elisha was very old, had been a great while useful, and, in the course of nature, could not continue long; yet the king, when he saw him sick and likely to die, wept over him. The aged are most experienced, and therefore can worst be spared. In many causes, one old witness is worth ten young ones. (3.) He lamented him in the same words with which Elisha had himself lamented the removal of Elijah, My father, my father. It is probable he had heard or read them in that famous st ry. Note, Those that give just honours to the generation that goes before them, are often recompensed with the like from the generation that comes after them. He that watereth with tears, shall be so watered also himself, when it comes to his own turn, Prov. 11. 25. (4.) This king was herein selfish, he lamented the loss of Elisha, because he was the chariots and horsemen of Israel, and therefore could be ill spared, when Israel was so poor in chariots and horsemen, as we find they were, (v. 7. ) when they had in all but fifty horsemen and ten chariots. Tliey who consider how much good men contribute to the defence of a nation, and the keeping off of God's judgments, will see cause to lament the removal of them.

3. Elisha gave the king great assurances of his success against the Syrians, Israel's present oppressors, and encouraged him to prosecute the war against him with vigour. Elisha was aware that therefore he was loath to part with him., because he looked upon him as the great bulwark of the kingdom against that common enemy, and depended much upon his blessings and prayers in his designs against them. "Well," says Elisha, "if that be it that makes thee thus sad, let not that trouble thee, thou shalt be victorious over the Syrians, when I am in my grave: / die, but God will surely visit you. He has the residue of the Spirit, and can raise up other prophets to pray for you.'* God's grace is not tied to one hand; he can bury his workmen, and yet carry on his work.

To animate the king against the Syrians, he gives him a sign: orders him to take bow and arrows, (y. 15.) to intimate to him that, in order to the deliverance of his kingdom from the Syrians, he must put himself into a military posture, and resohe to undergo the perils and fatigues of war; God would be the Agent, but he must be the instrument. And that he should be successful, he gives him a token, by directing him,

(1.) To shoot an arrow toward Syria, v. 16, 17, The king, no doubt, knew how to manage a bow better than the prophet did, and yet, because the arrow now to be shot, was to have its significancy from the divine institution, as if he were now to be disciplined, he receives the words of command from the prophet. Put thy hand ufion the bow: Open the window: Shoot. Nay, as if he had been a child that never drew a bow before, Elisha put his hands ufion the king's hands, to signify that in all his expeditions against the Syrians, he must look up to God for direction and strength; must reckon his own hands not sufficient for him, but go on, in a dependence upon divine aid; He teacheth my hands to war, Ps. 18. 34.-*-144. 1. The trembling hands of a dying prophet, as they signified the concurrence and communication of the power of God, gav-- this

11. KINGS, XIII.

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arrow more force than the hands of the king in his full strength. The Syrians had made themselves masters of the country that lay eastward, ch. 10. 33. Thitherward therefore the arrow is directed, and such an interpretation given by the prophet of the shriotiiig of this arrow, though shot, in one respect, at random, as made it [1.] A commission to the king, to attack tlie Syrians, notwithstanding their power and possession. [2.] A promise of success therein: it is the arrow of the Lord's deliverance, even the arrow of deliverance from Syria. It is God that commands deliverance; and when he will effect it, who can hinder? The arrow of deli\er-ance is his. He shoots out his arrows, and the work is done, Ps. 18. 14. " Thou shall smile the Syria?is in .,1/ihek, where they are now encamped, or where they are to have a general rendezvous of their forces, till thou have consumed those of them that are vexatious and oppressive to thee and thy kingdom."

(2.) To strike ivith the arrows, v. 18, 19. The prophet having in God's name assured him of victory over the Syrians, he will now try him what improvement he will make of his victories, whether he will push them on with more zeal than Ahab did, when Ben-hadad lay at his mercy. For the trial of this, he bids him smite with the arrows on the ground; "Believe tliem brought to the ground by the arrow of the Lord's deliverance, and laid at thy feet; and now show me what thou wilt do to them when thou hast them down, whether thou wilt do as David did when God gave him the necks of his enemies, beat them small as the dust before the wind," Ps. 18. 40, 42. The king showed not that eagerness and flame which one might have expected upon this occasion, but smote thrice, and no more. Either out of a foolish tenderness to the Syrians, he smote as if he were afraid of hurting them, or, at least, of ruining them; willing to show mercy to them that never did, nor ever would, show mercy to him or his people. Or, perhaps, he smote but thrice, and \ery coldly, because he thought it but a silly thing, that it looked idle and childisli for a king to beat the floor with his arrows; and thrice was often enough for him to play the fool, merely to please the prophet. But, by contemning the sign, he lost the thing signified, sorely to the grief of the dying prophet, who was wroth with him, and told him he should have smitten five or six times. Not being straitened in the power and promise of God, why should he be straitened in his own expectations and endeavours? Note, It cannot but be a trouble to good men, to see those they wish well to, stand in their own light, and forsake their own mercies; to see them lose their advantages against their spiritual enemies, and so give them advantage.

20. And Elislia died, and they buried him. And the bands of the Moabites invaded the land at the coming in of the year. 21. And it came to pass, as they were burying a man, that, behold, they spied a band of men ; and they cast the man into the sepulchre of F'.lisha: and when the man was let down, and touched the bones of Elisha, he revived, and stood up on his feet. 22. But Hazael king of Syria oppressed Israel all the days of .Tehoahaz. 23. And the Lord was gracious unto them, and had compassion on them, and had respect unto them, because of his covenant with Abraham, Isaac, and Jacob, and

Vol. II.—4 1

would not destroy them, neither cast he them from his presence as yet. 24. So Hazael the king of Syria died; and Ben-hadad his son reigned in his stead. 25. And Je-hoash, the son of Jehoahaz, took again, oul of the hand of Ben-hadad the son of Hazael, the cities which he had taken out of the hand of Jehoahaz his father by war: three times did Joash beat him, and recovered the cities of Israel.

We must here attend,

I. The sepulchre of Elisha: he died in a good old age, and they buried him; and what follows, shows,

1. What power there was in his life to keep off judgments; for, as soon as he was dead, the bands of the Moabites invaded the land; not great armies to face them in the field, but roving skulking bands, that murdered and plundered by surprise. God has many ways to chastise a provoking people The king was apprehensive of danger only from the Syrians, but, behold, the Moabites invade him. 1 rouble comes sometimes from that point whence we least feared it. The mentioning of this, immediately upon the death of Elisha, intimates, that the removal of God's faithful prophets, is a presage of judgments coming. When ambassadors are recalled, heralds may be expected.

2. VVhat power there was in his dead body; it communicated life to another dead body, v. 21. This great miracle, though very briefly related, \yas a decided proof of his mission, and a confirmation of all his prophecies. It was also a plain indication of another life after this; when Elisha died, there was not an end of him, for then he could not have done this. From opei-ation we may infer existence. By this it appeared that the Lord was still the God of Elisha, therefore Elisha still lived, for he is not the God of the dead, but of the living. And it may, perhaps, have a reference to Christ, by whose death and burial the grave is made to all believers a safe and happy passage to life. It likewise intimated that though Elisha was dead, yet, in the virtue of the promises made by him, Israel's interests, though they seemed quite sunk and lost, should revi\ e and flourish again. The neighbours were carrying the dead body of a man to the grave, and, fearing to fall into the' hands of the Moabites, a party of whom they saw at a distance near the place where the body was to be interred, they laid the corpse in the next convenient place, which proved to be Elisha's sepulchre. The dead man, upon touching his biines, revi\ ed, and, it is likely, went home again with his friends. Josephus relates the story otherwise; That some thieves, having robbed and murdered an honest traveller, threw his dead body into Elisha's gra\e, and it immediately re\ived. Elijah was honoured in his departure, Elisha was honoured after his departure. God thus chspenses honours as he pleases, but, one way or other, the rest of all the saints will be glorious, Isa. II. 10. It is good being near the saints, and having our lot with them both in life and death.

II. The sword of Joash king of Israel; and we find it successful against the Syrians.

1. The cause of his success was God's favour; {v. 23.) The Lord was gracious to them, had compassion on them in their miseries, and resfiect unto them. The several expressions here of the same import, call upon us to observe and admire the tiiuniphs of divine goodness in the deliverance of such a provoking people. It was of the Lord's mercies, that they were not consumed; because he would not destroy them as yet. He foresaw they

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would destroy themselves, at last, but, as yet, he would reprieve them, and give them space to repent. The slowness of God's processes against sinners must be construed to the honour of his mercy, not the impeachment of his justice.

2. The effect of his success, was, Israel's benefit. He reco\ered out of the hands of Ben-hadad the cities of Israel which the Syrians were possessed of, 71. 23. This was a gre;it kindness to the cities themselves, which were hereby brought from under the yoke of oppression; and to the whole kingdom, v\\\c\\ was mu h strengthened by the reduction of those cities.. Thrice Joash be it the Syrians, just as often as he ha^d struck the ground witii the arrows, and then a full stop was put to tiie course of his Victories. Many have repented, when it was too late, of their distrusts, and the straitness of their desires.

CHAP. XIV.

This chapter continues the history of the succession in the kingdoms both of Judih and Israel. I. In the kingdom of Judah, here is the entire history (as much as is recorded in this book) of Amaziah's reign; his good character; (v. 1..4.) the justice he executed on the murderers of his father; (v. 5, 6.) his victory over the Edom-ites; (v. 7.) his war with Joash, and his defeat in that war; (v. S..14.) his fail, at last, by a conspiracy against him; (v. 17.. 'iO.) and the beginning of the history of Azariah, v. 21, 2-2. II. In the kingdom of Israel, the conclusion of the reign of Joash, ;^v. 15, 16.) and the entire history of Jeroboam his son, the second of that name, v. 23.. 29. How many great men are made to stand in a little compass in (iod's book!

1. TN the second year of Joash, son of M Jehoahaz king of Israel, reigned Ama-ziah, tiie son of Joasli king of Judah. 2. He was twenty and five years old when he began to reign, and reigned twenty and nine years in Jerusalem: and his mother's name was Jehoaddan of Jerusalem. 3. And he did that ivhich urns right in the sight of the Lord, yet not like David his father: he did according to all things as Joash his father did. 4. Howbeit the high places were not taken away: as yet the people did sacrifice and burnt incense on the liigh places. 5. An^ it came to pass, as soon as the kingdom was confirmed in his hand, that he slew his servants which had slain the king his father. 6. But the children of the murderers he slew not: according unto that which is written in the book of the law of Moses, wherein the Lord commanded, saying, The fathtn-s shall not be put to death for the children, nor the children be put to death for the fathers; but every man shall be put to death for his own sin. 7. He slew of Edoin, in the valley of Salt, ten thousand, and took Selah by war, and called the name of it Joktheel unto this day.

Amaziah is the king whom here we have an account of, the son and successor of Joash: let us take a view of him,

1. In the temple; and there he acted, in some measure, well, like Joash, but not like David, v. 3. He began well, but did not persevere. He did that tvliich was right iti the .si^ht of the Lord, kept up his attendance on (iod's altars, and his attention to God's word, yet not like David. It is not enough

to do that which our pious predecessors did, merely to keep up the usage, but we must do it as they did it, from the same principle of faith and devotion, and with the same sincerity and resolution. It is here taken notice of, as before, that the high places •were not taken away, x<. 4. It is hard to get clear of those corruptions, which, by long usage, have gained both prescription and a favourable opinion.

2. On the bench; and tiiere we have him doing justice on the traitors that muidered his father; not as soon as ever he came to the crown, lest it should have occasioned some disturbance, but he prudently deferred it till the kingdom was con-

Jirrned in his hand, v. 5. To weaken a factious party gradually, when it is not safe to provoke, often pro\ es the way to ruin it effectually. Justice strikes surely by striking slowly, and is often executed most prudently, when it is not executed presently. Wisdom here is profitable to direct. Amaziah did thus, (1.) According to the rule of the law, that ancient rule, that he that sheds man's blood, by man shall his blood be shed. Never let traitors or murderers expect to come to their graves like other men: let them flee to the pit, and let no m.an stay them. (2.) Under the limitation of the law. 'Ihe children of murderers he slew not, because the law of Moses had expressly provided that the children should not be put to death for the fathers, v. 6. It is probable that this is taken notice of, because there were those about him, that advised him to that rigour, both in revenge, because the crime was extraordinary, the nmrder of a king; and in policy, that the children might not

Slot against him, in revenge for their father's death, ut against these insinuations he opposed the express law of God, (Deut. 24. 16.) which he was to judge by, and whicli he resoh ed to adhere to, and trust God with the issue. God visits the iniquity of the fathers upon the children, because every man is guilty before him, and owes him a death; so that if he require the life fov the father's sin, he does no wrong, the sinner having forfeited it already by his own: but he does not allow earthly princes to do thus; the children, before them, are innocent, and therefore must not suffer as guilty.

3. In the field; and there we find him triumphing over the Edomites, -v. 7. fLdom had reuolted from under the hand of Judah in Joram's time,

{ch. 8. 22.) now he makes war upon them to brine them back to their allegiance; kills 10,000, ana takes the chief city of Arabia the Stony, called Selah, a rock, and ga\ e it a new name. We shall find a larger account of this expedition, 2 Chron. 25, 5, &c.

8. Then Amaziah sent messengers to Je-hoash, the son of Jehoahaz, son of Jehu king of Israel, saying. Come, let us look one another in the face. 9. And Jehoash the king of Israel sent to Amaziah king of Judah, saying, The thistle that ivas in Lebanon sent to the cedar that irns in Lebanon, saying, Give thy daughter to my son to wife: and there passed by a wild beast that ivas in Lebanon, and trode down the thistle. 10. Thou hast indeed smitten Edom, and thine heart hath lifted thee up: glory of this, and tarry at home; for why shouklcst thou meddle to fhi/ hurt, that thou shouldcst fall, eve??, thou, and .hulah with ihcc? 11. But Amaziah would not hear: therefore Jehoash 1 king of Israel went up; and he and Ama-

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ziah king of Judah looked one another in the face at Beth-shemesh, which belorigeth to Judah. 12. And Judah was put to the worse before Israel; and they fled every man to their tents. 13. And Jehoash king of Israel took Amaziah king of Judah, the son of Jehoash, the son of Ahaziah, at Beth-sheniesh, and came to Jerusalem, and brake down the wall of Jerusalem, from the gate of Ephraim unto the corner-gate, four hundred cubits. 14. And he took all the gold and silver, and all the vessels that were found in the house of the Lord, and in the treasures of the king's house, and hostages, and returned to Samaria.

For several successions after the division of the kingdoms, ^hat of Judah suffered much by tlie en-micy of Israel. After Asa's time, for several successions, it suffered more by the friendshi/i of Israel, and by the alliance and affinity they made with them. But now we meet with hostility between them again, which had not been for some ages before.

I. Amaziah, upon no provocation, and without showing any cause of quarrel, challenges Joash into the field; {v. 8.) " Come, let us look one another in the face; let us try our strength in battle." Hud he challenged him to a personal duel only, the error had remained with himself, but each must bring all their forces into the field, and thousands of lives on both sides must be sacrificed to his capricious humour. Hereby he showed himself proud, presumptuous, and prodigal of blood. Some think that he intended to avenge the injury which the dismissed, disgusted Israelites had lately done to his country, in their return, (2 Chron. 25. 13.) and that he had also the vanity to think of subduing the kingdom of Israel, and reuniting it to Judah. A fool's li/is thus enter into contention, and his month calleth for strokes. They that challenge, are chargeable with that beginning of strife, which is as the letting forth of water. He that is eager either to fight, or to go to law, may perhaps have enough of it quickly, and be the first that repents it.

II. Joash sends him a grave rebuke for his challenge, with advice to withdraw it, v. 9, 10. 1. He mortifies his pride, by comparing himself to a cedar, a stately tree, and Amaziah to a thistle, a sorry weed; telling him, he was so far from fearing him, that he despised him, and scorned as much to have any thing to do with him, or make any alii mce with him, as the cedar would to match his daughter to a thistle. The ancient house of David he thinks not wortiiy to be named the sanie day with the house of Jehu, though an upstart. How may an humble man sm'.le to hear two prnud and scornful men set the'r wits on work, to vilifv and undervalue one another! 2. He foretells his fall; a wild beaut trode doivn the thistle, and so put an end to his treaty with the cedar; so easily does Joash think his forces can crush Amaziah, and so un^ible does he think him to make any resistance. 3. He shows him the follv of his chdlenge; " Thou hast indeed smitten Edom, a weak, unarmed, undisciplined, body of men, and therefore thinkest thou canst carry all before thee, and subdue the regular forces of Israel with as much ease; thine heart has lifted thee z//;."'' See where the root of all sin lies; it is in the heart, thence it flows, and that must bear the blame: it is not providence, the event, the occasion, whatever it is, that makes men proud, or secure, ivr discontented, or the like, but it is their own heart

that does it, " Thou art proud of the blow thou hast given to Edom, as if that had made thee formidable to all mankind." Those wretchedly deceive themselves, that magnify their own performances, and, because they have been blessed with some little success and reputation, conclude themselves fit for any thing, and no less sure of it. 4. He counsels him to be content with the honour he had won, and not to hazard that, by grasping at more, that was out of his reach; Why shouldest thou meddle to thy hurt, as fools often do, that will be meddling.'' Prov. 20. 3. Many would have had wealth and honour enough, if they had but known when they had enough; he wains him of the con sequence, that it would be fatal not to himself only, but to his kingdom, which he ought to protect.

III. Amaziah persisted in his resolution, and the issue was bad, he had better have tarried at home, for Joash gave him such a look in the face as to put him to confusion; challengers commonly prove to be on the losing side. 1. His army was routed and dispersed, v. 12. Josephus says. When they were to engage, they were sti-uck with such a terror, that they did not strike a stroke, but every one made the best of his way. 2. He himself^ was taken prisoner by the king of Israel, and then had enough of looking him in the face. Amaziah's pedigree comes in here somewhat abruptly, (the son of Joash, the son of Jhaziah, J btamst, perhaps, he had gloried in the dignity of liis ancestors, or bec;;use he now smarted for their iniquity. 3. The conqueror entered Jcrusakm, which tamely opened to him, and yet he brake down their wall, (and, as Josephus says, drove his chariot in triumph through the breach,) in reproach to them, and that he might, when he pleased, take possession of the royal city. 4. He plundered Jerusalem, took away all that was valuable, and returned to Samaria, laden with spoils, v. 14. It was said of Joash, that he did that which was evil in the sight of the Lord, and of Amaziah, that he did that which was right; and yet Joash triumphs thus over Amaziah; and why so? Because God would show, in Amaziah's fate, that he resists the proud; or because, whatever they were otherwise, Joash had lately been respectful to one of God's prophets, {ch. 13, 14.) but Amaziah had been abusive to another; (2 Chron. 25. 16.) and God will honour these who honour him in his prophets, but th'.sc who despise them, and him in them, shall be lightly esteemed.

15. Now the rest of the acts of Jehoash which he did, and his might, and how he fought with Amaziah king of Judah, are they not written in the book of the Chronicles of the kings of Israel? 16. And .leho-ash slept with his fathers, and was buried in Samaria with the kings of Israel; and .Tero-boam his son reigned in his stead. 17. And Amaziah the son of Joash king of Judah lived after the death of Jehoash, son of Je-hoahaz king of Israel, fifteen years. 18. And the rest of the acts of Amaziah, are they not written in the book of the Chronicles of the kings of Judah? 19. Now they made a conspiracv a^^ainst him in Jerusalem : and he fled to T .arhish : but they sent after him to Lachish, and slew him there, 20. And they brought him on horses ; and he was buried at Jerusalem with his fathers, in the city of David. 21. And all the peo-

H. KINGS, XJV.

pie of Judah took Azariah, whicli was sixteen yeais old, and made him king instead of his father Amaziah. 22. He built Elath, and restored it to Judah, after that the king slept with his fathers.

Here are three kings brought to their gi'aves in these few verses.

1. Joash king of Israel, v. 15, 16. We attended his funeral once before, c/i. 13. 12, 13. But because the historian had occasion to give a further account of his life and actions, he again mentions his death and burial.

2. Amaziah king of Judah; 15 years he survived his conqueror the king of Israel, v. 17. A man may live a great while after he has been shamed, may be thoroughly mortified, (as Amaziah, no doubt, was,) and yet not dead; his acts are said to be found written in his annals, {v. 18.) but not his might, for his cruelty when he was a conqueror over the Edomites, and his insolence when he challenged the king of Israel, showed him void of true courage. He was slain by his own subjects, who hated him for his mal-administration, (v. 19.) and made Jerusalem disagreeable to him, the ignominious breach made in their walls being occasioned by his folly and presumption; he fled to Lachish; how long he continued concealed or sheltered there, A-e are not told, but, at last, he was there murdered, V. 19. No further did the rage of the rebels extend, for they brought him in a chariot to Jerusalem, and buried him there among his ancestors.

3. Azariah succeeded Amaziah, but not till 12 years after his father's death, for Amaziah died in the 15th year of Jeroboam, (as appears by comparing V. 23.' with V. 1.) but Azariah did not begin his reign till the 27th of Jeroboam; (ck. 25. 1.) for he was but four years old at the death of his father, so that, in' 12 years, till he came to be 16, thegrAern-nient was in the hands of protectors: he reigned very long, (-//. 15. 2.) and yet the account of his reign is here industriously huddled up, and broken off abruptly, v. 22. He built Elath, which had belonged to the Edomites, but, it is probable, was recovered by his father, (x-. 7. ) afcer that the king slept with hisfathfru, as if that had been all he did, that was worth mentioning; or rather, it is meant of king Amaziah, he did it soon after he died.

23. In the fifteenth year of Amaziah the son of Joash king of Judah, Jeroboam the son of Joash king of Israel began to reign in Samaria, and reigned forty and one years. 24. And he did that which ivas evil in the sight of the Lord : he departed not from all the sins of Jeroboam the son of Nebat, who made Israel to sin. 25. He restored tile coast of Israel from the entering of Ha-math unto the sea of the plain, according to the word of the Lord God of Israel, which he spake by the hand of his servant .Tonah, the son of Amittai, the prophet, which was of Gath-hepher. 26. For the Lord saw the affliction of Israel, that it ivas veiy bitter : for there was not any shut up, nor any left, nor any helper for Israel. 27. And the Loud said not that he would blot out the name of Israel from under heaven : but he saved them by the hand of Jeroboam the son of Joash. 28. Now the rest of the acts

of Jeroboam, and all that he did, and his might, how he warred, and hov\- h(> i ecover-ed Damascus, and Hamath, ichich belonged to Judah, for Israel, are they not written in the book of the Chronicles ol the kings of Israel ? 29. And Jeroboam slept with his fathers, evmvvith the kings of Israel; and Zachariah his son reigned in his stead.

Here is an account of the reign of Jeroboam the second; I doubt it is an indication of the affection and adherence of the house of Jehu to the sins of Jeroboam the son of JVebat^ who inade Israel to sin, that they called an heir-apparent to the crown by his name, thinking that an honourable name, which, in the book of God, is infamous and stigmatized as much as any other.

I. His reign was long, the longest of all the reigns of the kings of Israel, he reigned 41 years; yet his contemporary Azariah, the king of Judah, reigned longer, even 52 years. This Jeroboam reigned just as long as Asa had done; (1 Kings 15. 10.) yet one did that which was good, and the other that which was evil. We cannot measure men's characters by the length of their lives, or of their outward prosperity; there is 07ie event to the righteous and to the wicked.

II. His character was the same with that of the rest of those kings; he did that which was evil, {v. 24.) for he departed not from the sms of Jeroboam; he kept up the worship of the calves, and never left that, thinking there was no harm in it, because it had been the way of all his ancestors and predecessors: but a sin is never the less evil in God's sight, whatever it is in our's, for its being an ancient usage; and a frivolous plea it will be against doing good, that we have been accustomed to do evil.

III. Yet he prospered more than most of them; for though, in that one thing, he did evil in the sight of the Lord, yet, it is likely, in other respects, there was some good found in him, and therefore God owned him,

1. By prophecy; he raised up Jonah the son of Amittai, a Galilean, (so much were they mistaken, that said, Out of Galilee ariseth no prophet, John 7. 52.) and by him intimated the purposes of his favour to Israel, notwithstanding their provocations, encouraged him and his kingdom to take up arms for the recovery of their ancient possessions, and (which would contribute no little to their success) assured them of victory. It is a sign that God has not cast off his people, if he continue faithful ministers among them; when Elisha was gone, who strengthened the hands of Joash, Jonah was sent to encourage his son. Happy is the land that has a succession of prophets running parallel with a succession of princes, that the word of the Lord ma} endure for ever; of this Jonah we read much in that little book of scripture, that bears his name; it is probable that it was when he was a young man, and fit for such an expedition, that God sent him to Ni-ne\ eh, and that it was when he had yet been but a little conversant with the visions of God, that he flew off and fretted as he did; and if so, this is an undoubted evidence of the forgiveness of his faults and follies, that he was afterward employed as a messenger of mercy to Israel. A commission amounts to a pardon, and he that had himself found mercy, notwithstanding his provocations, could the better encourage them with the hope of mercy notwithstanding their's. Some that have been foolish and passionate, and have gone about their work very awkwardly at first, yet afterward have proved useful and eminent; men must not be thrown away for every fault.

11. KINGS, XV.

621

2 By providence; the event was according to the word of the Lord, his arms were successful, he restored the coast of Israel, recovered those frontier-towns and countries that lay from Hamath in the north, to the sea of the plain, that is, the sea of Sodom in the south, all which the Syrians had possessed themselves of, v. 25. Two reasons are here gi\en why God blessed them with those victories, (1.) Because the distress was very great, which made them the objects of his compassion, v. 26. Tliough he saw not any signs of their repentance and reformation, yet he saw their affliction, that it •was very bitter; they that lived in those countries which the enemies were masters of, were miserably oppressed and ensla\ ed, and could call nothing their own; the rest, we may suppose, were much impoverished by the frequent incursions the enemy made upon them to plunder them, and continually terrified by their threatenings, so that there was none shut up. or left, both towns and countries were laid waste, and stript of their wealth, and no helper appeared. To this extremity were they reduced, m many parts of the country, in the beginning of Jeroboam's reign, when God, in mere pity to them, heard the cry of their affliction, (for no mention is made here of the cry of their prayers,) and wrought this deliverance for them by the hand of Jeroboam. Let those whose case is pitiable, take comfort from the divine pity: we read of God's bowels of mercy, (Isa. 63. 15. Jer. 31. 20.) and that he is full of compassion, Ps. 86. 15. (2.) Because the decree was not yet gone forth for their utter destruction; he had not as yet said, he would blot out the name of Israel, (x'.^r.) and because he had not said it, he would not do it: if it be understood of the dispersion of the ten tribes, he did say it, and do it, not long after; (reprieves are not pardons;) if of the utter extirpation of the name or Israel, he never said it, nor will ever do it, for that name still remains under heaven in the gospel — Israel, and will, to the end of time; and because they, at present, bare that name, which was to have this lasting honour, he showed them this favour, as well as for the sake of the ancient honour of that name, ch. 13. 23.

Lastly, Here is the conclusion of Jeroboam's reign; we read (y. 28.) of his might, and how he warred; but {v. 29.) he slept with his fathers; for the mightiest must yield to death, and there is no discharge in that war.

Many prophets there had been in Israel, a constant succession of them in exery age, but none of the prophets had left any of their prophecies in writing, till those of this age began to do it, and their prophecies are part of the canon of scripture; it was in the reign of this Jeroboam, that I/osea (who continued very long a prophet) began to prophesy, and he was the first that wrote his prophecies, therefore the word of the Lord by him is called the beginning of the word of the Lord, Hos. .1. 2. Then that pari of the word of the Lord began to be written; at the same time, Amos prophesied and wrote h's prophecy; soon after, Micah, and then Isaiah, in the days of Ahaz and Hezekiah; thus God never left himself without witness, but, in the darkest and most degenerate ages of the church, raised up some to be burning and shining lights in it, to their own age by their preaching and living, and a few by their writings to reflect light upon us on whom the ends of the world are come.

CHAP. XV.

In this chapter, T. The history of two of the kings of Judah is hriefly recorded. 1. Of Azariah, or Uzziah, v. 1 .. 7. 2. Of Jotham his son, v. 32.. 38. II. The history of many of the kind's of Israel that rei<rned at the same time, is given us in short, five in succession, all of whom, except one, went down sluiii to the pit, and their murderers

were their successors. I. Zechariah, the last of the house of Jehu, rei<rned six months, and then was slain, and succeeded by Shallum, V. 8 .. 12. 2. Shallum reigned one month, and then was slain, and succeeded by Me-nahemj v. 13.. 15. 3. Menahem reigned ten years, (or tyrannized rather, such was his barbarous cruelty, v. 16. and unreasonable exactions, v. 20.) and then died in his bed, and left his son to succeed hnn first, and then suffer for him, v. 17 . . 22. 4. Pekahiah reigned two years, and then was slain, and succeeded by Pckah, v. 23. .26. 5. Pekah reigned twenty years, and then was slain, and succeeded by Hosca, the last of all the kings of Israel ; (v. 27.. 31.) for things were now working and hastening apace toward the final destruction of that kingdom.

1. TTN the twenty and seventh year of Je-1 roboam king of Israel, began Azariah son of Amaziah king of Judah to reign. 2. Sixteen years old was he when he began to reign, and he reigned two and fifty years in Jerusalem: and his mother's name was Je-choliah of Jerusalem. 3. And he did that whiQh was right in the sight of the Lord, according to all that his father Amaziah had done; 4. Save that the high places were not removed: the people sacrificed and burnt incense still on the high places. 5. And the Lord smote the king, so that he was a leper unto the day of his death, and dwelt in a several house. And Jotham the king's son was over the house, judging the people of the land. 6. And the rest of the acts of Azariah, and all that he did, are they not written in the book of the Chronicles of the kings of Judah ? 7. So Azariah slept with his fathers; and they buried him with his fathers in the city of David: and Jotham his son reigned in his stead.

This is a short account of the reign of Azariah.

1. Most of it is general, and the same that has been given of others; he began young and reigned long; {v. 2.) did, for the most part, that which was right, V. 3. It was happy for the kingdom, that a good reign was a long one; only he had not zeal and courage enough to take away the high places, v. 4.

2. That which is peculiar, that God smote him with a leprosy, (y. 5.) is more largely related, with the occasion of it, 2 Chron. 26. 16, &c. where we have also a fuller account of the glories of the former part of his reign as well as of the disgraces of the latter part of it. He did that which was right, as Amaziah had done; like him, he began well, but failed before he finished. Here we are told, (1.) That lie was a leper; the greatest of men are not only subject to the common calamities, but also to the' common infirmities, of human nature; and if they be guilty of any heinous sin, they lie as open as the meanest to the most grievous strokes of divine vengeance. (2.) God smote him with this leprosy, to chastise him for his presumptuous invasion of the priests' office; if great men be proud men, son.e way or other, God will humble them, and make them know he is both above them, and against them, for he resisteth the proud. (3.) That he was a leper to the day of his death; though we have reason to think he repented, and the sin was pardoned, yet, for warning to others, he was continued under this mark of Ciod's displeasure as long as he lived, and perhaps it was for the good of his soul, that he was so. (4.) That he dwelt in a several house, as being made ceremonially unclean hv the law, to the discipline of which, thrugh a king, he must submit,

II. KINGS, XV.

lie that presumptuously intruded into God's temple, Had pretended to be a priest, is justly shut out from his own pulace, and shut up as a prisoner or recluse, ever aftei-. We suppose that his several house was made asconvenient and agreeable as might be; some translate it a Jree house, where he had liberty to take his pleasure: but, however, it was a great mortification to one that had been so much a man of honour, and a man of business, as he had been, to be cut off from society, and dwell always in a several house: it would almost make life itself a burthen, even to kings, though they have ne\ er any to converse with but their inferiors; the most contemplative men would soon be weary of it. (5.) That his son was his viceroy in the affairs both of his court, for he was over (he house, and of his kingdom, for he was judging- the fieofxle of the land; and it was both a comfort to him, and a blessing to his kingdom, that he had such a son to fill up his room.

8. In the thirty and eighth year of Azariah king of Judah, did Zachariah the son of Jeroboam reign over Israel in Samaria six months. 9. And he did that which urns evil in the sight of the Lord, as his fathers had done: he departed not from the sins of Jeroboam the son of Nebat, who made Israel to sin. 10. And Shallum the son of Jabesh conspired against him, and smote him before the people, and slew him, and reigned in his stead. 11. And the rest of the acts of Zachariah, behold, they are written in the book of the Chronicles of the kings of Israel. 12. This loas the word of the Lord which he spake unto Jehu, saying. Thy sons shall sit on the throne of Israel unto the fourth gmeiation. And so it came to pass. 13. Shallum the son of Jabesh began to reign in the nine and thirtieth year of Uz-ziah king of Judah; and he reigned a full month iu Samaria. 14. For Menahem the son of Gadi went up from Tirzah, and came to Samaria, and smote Shallum the son of Jabesh in Samaria, and slew him, and reigned in his stead. 15. And the rest of the acts of Shallum, and the conspiracy which he made, behold, they are written in the book of the Chronicles of the kings of Israel. 16. Then Menahem smote I'iph-sah, and all that irfir therein, and the coast thereof from Tir/ah : because they opened not to A/m, therefore he smote zV; arid all the women therein that were with child he ripped up. 17. In the nine and thirtieth year of Azariah king of Judah, began Menahem the son of Gadi to reign over Israel, and reigned ten years in Samaria. 18. And he did that ivhich was evil in the sight of the Lord : he departed not all his days from the sins of Jeroboam the son of Nebat, who made Israel to sin. 19. Ajid Pul the king of Assyria came against the land: and Mcuidiem gave Pul a thousand talents of silver, that his hand might be with him, to confirm the kingdom in his hand. 20.

And Menahem exacted the money of Israel, even of all the mighty men of wealth, of each man fifty shekels of silver, to give to the king of Assyria: so the king of Assyria turned back, and stayed not tliere in the land. 21. And the rest of the acts of Menahem, and all that lie did, are they not written in the book of the Chronicles of the kings of Israel 1 22. And Menahem slept with his fathers: and Pekahiah his son reigned in his stead. 23. In the fiftieth year of Azariah king of Judah, Pekahiah the son of Menahem began to reign over Israel in Samaria, aiid reigned two years. 24 And he did that which was evil in the sight of the Lord; he departed not from the sins of Jeroboam the son of Nebat, who made Israel to sin. 25. But Pekah the son oi Remaliah, a captain of his, conspired against him, and smote him in Samaria, in the palace of tlie king's house, with Argob and Arieh, and with him fifty men of the Gileadites: and lie killed him, and reigned in his room. 26. And the rest of tlie acts of Pekahiah, and all that he did, behold, they are written in the book of the Chronicles of the kings of Israel. 27. In the two and fiftieth year of Azariah king of Judah, Pekah tlie son of Remaliah began to reign over Israel in Samaria, and reigned twenty years. 28. And he did that irhicli iras evil in the sight of the Lord ; he departed not from the sins of Jeroboani the son of Nebat, who made Israel to sin. 29. In the days of Pekah king of Israel, came Tig-lath-pileser king of Assyria, and took Jjon, and Abel-beth-maachali, and Janoah, and Kedesh, and Hazor, and Gilead, and Galilee, all the land of Naphtali, and carried them captive to Assyria. 30. And Hoshea the son of Elah made a conspiracy against Pekah the son of Remaliah, and smote him, and slew him, and reigned in his stead, in the twentieth year of Jot ham the son of Uzziah. 31. And the rest of the acts of Pekah, and all that he did, behold, they art written in the book of the Chronicles of the. kings of Israel.

The best days of the kingdom of Israel were while the government was in Jehu's family; in his reign, and the next three, though there were many-abominable corruptions and miseral)le grievances in Israel, yet the crown went in succession, the kings died in their beds, and some care w;s taken of pulilic affairs; but now that those days are at an end, the history which we have in these verses, of aljout 33 years, represents the affairs of that kingdom in the utmost confusion imaginable; woe to them that were with child, {v. 16.) and to them that gave suck in those davs, for then must nccd.s i)e great tribulations, when, for the iransgrcsshn 'fthi-land, many arc the princes thereof.

6'i3

I. Let us observe something, in general, concerning these unhappy revoluti ns, and the calamities which must needs attend them, these bad times, as they may truly be called,

1. God had tried the people of Israel both with judgments and mercies, explained and enforced by his servants the prophets, and yet they continued impenitent and unreformed, and therefore God justly brought these miseries upon them; as Moses had warned them, If ye will yet walk contrary to me, I will fiuimh you yet seven times more. Lev. 26. 24, &c.

2. God made good h!s promise to Jehu, that his sons, to the fourth generation after him, should sit upon the throne of Israel; which was a greater fa-\our than was shown to any of the royal families either before or after his. God had said it should be so, {ch. 10. 30.) and we are told in this chapter {v. 12.) that so it came to pass. See how punctual God is to his promises; these calamities God long designed for Israel, and they deserved them, yet they were not inflicted till that word had taken effect to the full; thus God rewarded Jehu for his zeal in destroying the worship of Baal and the house of Ahab; and yet, when the measure of the sins of the house of Jehu was full, God avenged upon it the blood then shed, called the blood of Jezreet, Hos. 1. 4.

3. All these kings did that which was evil in the siffht of the Lord, for they walked in the sins of Jeroboam, the son of JVebat; though at variance with one another, yet, in this, they agreed, to keep up idolatry, and the people loved to have it so; though they were emptied from vessel to vessel, that taste remained in them, and that scent was not changed. It was sad indeed, when their government was so often altered, (yet never for the better,) that among all those contending interests, none of them should think it as much their interest to destroy the calves as ethers had drne to support them.

4. Each of these (except one) conspired against his predecess'r, and slew him, Shalliim, Menahem, Pekah, and Hoshta; all traitors and murderers, and yet all kings a while; one of them ten, another twenty, and another nine years; for God may suffer wickedness to prosper, and to carry away the wealth and honours awhile, but, sooner or later, blood shall have blood, and he that dealt treacherously shall be dealt treacherously with: one wicked man is often made a scourge to another, and every wicked man, at length, a ruin to himself.

5. The ambition of the great men made the nation miserable. Here is Tiphsah, a city of Israel, barbarously destroyed, with all the coasts thereof, by one of these pretenders; {v. 16.) and, no doubt, it was through blood that each of them waded to the throne; nor could any of these kings perish alone. No land can ha\ e greater pests, nor Israel worse troubles, than such men as care not how much the welfare and repose of their country are sacrificed to their revenge, and affectation of dominion.

6. While the nation was thus shattered by. divisions ?.t home, the kings of Assyria, first one, {v. 19.) and then another, {v. 29.) came against it, and did what they pleased. Nothing does more toward the making of a nation an easy prey to a common enemv, than intestine broils, and contests for the sovereignty; happy the land where that is settled.

7. This was the condition of Israel, just before they were quite ruined, and carried away capti\es, for that was done in the ninth year of Hoshea, the last of these usurpers. If they had, in these days of confusion and perplexity, humbled themselves before God, and sought his face, that final destruction might have l)een prevented, but when God judgeth, he will overcome; these factions, the fruit of an evil

' spirit sent among them, hastened that captivity; for a kingdom, thus divided against itself, will soon j come to desolation,

II. Let us take a short view of the particular j reigns.

l' 1. Zachariah, the son of Jeroboam, began to reign in the thirty-eighth year of Azariah, or Uz-ziah, king of Judah, v. S. Some of the most critical chr nologers reckon that between Jeroboam and his son Zachariah, the throne was vacant 22 years, others 11 years, through the disturbances and dissensions that were in the kingdom; and then it was j net strange that Zachariah was deposed before he : was well seated on the throne: he reigned but six j months, and then Shallum slew him before the fieO' file, perhaps, as Cxsar was slain in the senate; or I he put him to death publicly as a criminal, with the approbation of the people, to whom he had, some [ way or other, made himself odious: so ended the line of Jehu.

I 2. But had Shallum peace, who slew his master.' No, he had not, {y. 13.) one month of days measured his reign, and then lie was cut off; perhaps to this the pj-ophet, who then lived, refers, (Hos. 5. 7.) JSfoiv shall a month devour them with their fior-tions. That dominion seldom lasts long, which is founded in blood and falsehood. Menahem, either provoked by his crime, or animated by his example, soon served him as he had served his master, slew him, and reigned in his stead, v. 14. Probably, he was general of the army, which then lay encamped at Tirzah, and, hearing of Shallum's treason and usurpation, hastened to punish it, as Omri did that of Zimri in a like case, 1 Kings 16, \7.

3. Menahem held the kingdom ten years, v. 17. But whereas we liave heard that the kings of the house of Israel were merciful kings, (1 Kings 20. 31.) this Menahem (the scandal of his country) was so prodigiously cruel to those of his own nation, which hesitated, a little, at submitting to him, that he not only ruined a city, and the coasts thereof, but, forgetting that he himself was born of a woman, riffed ufi all the women with child, v. 16. We may well wonder that ever it should enter into the heart of any man, to be so barbarous, and to be so perfectly lost to Immanity itself. By these ciniel methods he hoped to strengthen himself, and to frighten all others into his interests; but it seems he did not gain his point, for wlien the king of Assyria came against him, (1.) So little confidence had he in his people, that he durst not meet him as an enemy, but was obliged, at a vast expense, to purchase a peace with him. (2.) Such need had he of help to confirm the kingdom in his hajid, that he made it part of his bargain with him, (a bargain which, no doubt, the king of Assyria knew how to make a good hand of, another time,) that he should assist him against his own subjects that were disaffected to him. The money wherev/ith he purchased his fiiendship, was a vast sum, no less than 1,000 talents of silver, {v. 19.) which Menahem exacted, it is probable, by military execution, of all the mighty men of wealth, very considerately sparing the poor, and hiying the burthen (as was fit) on those that were best able to bear it: being raised, it was given to the king of Assyria, as pay for his army, 50 shekels of silver for each man in it. Thus he got clear of the king of Assyria for this time; he stayed not to quarter in the land, {v. 20.) but his army now got so fich a booty with so little trouble, that it en-encouraged them to come again, not long after, when they laid all waste; thus was he the betrayer of his country, that should have been the protector of it.

4. Pekahiah, the son of Menahem, succeeded his father, but reigned only two 'years, and then was treacherously slain by Pekah, falling under the load

II. KINGS, XVI.

both of his own and of his father's wickedness. It is repeated concerning him, as before, that he departed not from the sins of Jeroboam: still that is mentioned, to show that God was righteous in bringing that destruction upon them, which came not long after, because they hated to be reformed, v. 24. Pekah, it seems, hud some persons of figure in his interest, two of them are here named, [y. 25.) and with their help he compassed his design.

5. Pekah, thougli he got the kingdom by treason, kept it 20 years; (y. 27.) so long it was before his violent dealing returned upon his own head; but it returned at last. This Pekah, son of Remaliah, (1.) Made himself more considerable abroad than any of these usurpers, for he was, even in the latter end of his time, (in the reign of Ahaz, which began .n his 17th year,) a great terror to the kingdom of Judah, as we find, Isa. 7. 1. 8cc. (2.) He lost a great part of his kingdom to the king of Assyria; several cities are here named, {y. 29.) which were taken from him; all the land of Gilead on the other side Jordan, and Galilee in the north, containing the tribes of Naphtali and Zebulun, were seized, and the inhabitants carried captive into Assyria. By this judgment God punished him for his attempt upon Judah and Jerusalem; it was then foretold, that within two or three years after he made that attempt, before a child, then born, should be able to cry My father and my mother, the riches of Samaria should be taken aivay before the king of jissyria; (Isa. 8. 4.) and here we have the accomplishment of that prediction. (3.) Soon after this, he left his life to the resentments of his countrymen, who, it is probable, were disgusted at him for leaving them exposed to a foreign enemy, while he was invading Judah; this Hoshea took advantage of, and, to gain his crown, seized his life, slew him, and reigned in his stead. Surely he was fond of a crown indeed, who, at this time, would run such a hazard as a traitor did: for the crown of Israel, now that it had lost the choic*;st of its flowers and jewels, was lined more than ever with thorns, had, of late, been fatal to all the heads that had worn it, was forfeited to divine justice, and now ready to be laid in the dust; a crown, which a wise man would not have taken up in the street, yet Hoshea not only ventures ufion it, but ventures jfor it, and it cost him dear.

32. In tlie second year of Pekah the son of Remaliah king of Israel, began Jotham the son of Uzziah king of Judah to reign. 33. Five and twenty years old was he when he began to reign, and he reigned sixteen years in Jerusalem; and his mother's name was Jerusha, tho daughter of Zadok. 34. And he did I It at which was right in the sight of the Lord : he did according to all that his father Uzziah had done. 35. Howbeit, the high places were not removed: the people sacrificed and burnt incense still in the high places. He built the higher gate of the house of the Lord. 36. Now the rest of the acts of Jotham, and all that he did, are they not written in the book of the Chronicles of the kings of Judah? 37. In those days the Lord began to send against Judah, Rezin the king of Syria, and Pekah the son of Remaliah. 38. And Jotham slept with his fathers, and was buried with his fathers in the city of David

his father: and Ahaz his son reigned in his stead.

We have here a short account of the reign of Jotham king of Judah, of whom we are told,

1. That he reigned well, did that which was right in the sight of the Lord, v. 34. Josephus gives him a very high character, that he was pious toward God, just toward men, and laid out himself for the public good; that, whatever was amiss, he took care to have it rectified; and, in short, wanted no virtue that became a good prince. Though the high places were not taken away, yet, to draw people from them, and keep them close to God's holy place, he showed great respect to the temple, and built the higher gate which he went through to the temple. If magistrates cannot do all they would, for the suppressing of vice and profaneness, let them do so much the more for the support and advancement of piety and virtue, and bringing of them into reputation. If they cannot pull down the high places of sin, yet let them build and beautify the high gate of God's house.

2. That he died in the midst of his days, v. 38. Of most of the kings of Judah we are told how old they were when they began their reign, and by that may compute how old they were when they died; but no account is kept of the age of any of the kings of Israel, (that I remember,) only the years of their reigns. This honour God would put upon the kings of the house of David above those of other families. And by these accounts it Jippears that there was none of all the kings of Judah, that reached David's age, 70, the common age of man. Asa's age I do not find, Uzziah lived to be 68, Manasseh 67, and Jehoshaphat 60; and these were the three oldest, many of them that were of note, did not reach 50, This Jotham died at 41. He was too great a blessing to be continued long to such an unworthy people. His death was a judgment, especially considering the character of his son and successor.

3. That in his days the confederacy was formed against Judah by Rezin, and Remaliah's son, the king of Syria, and the king of Israel, which appeared so very formidable in the beginning of the reign of Ahaz, that, upon notice of it, the heart of that prince was moved, and the heart of the people, as the trees of the wood are moved with the wind, Isa. 7. 2. The confederates were unjust in the attempt, yet it is here said, {v. 37.) The Lord began to send them against Judah, as he bade Shimei curse David, and took away from Job what the Sabeans robbed him of. Men are God's hand, the sword, the rod, in his hand, which he makes use of as he pleases, to serve his own righteous counsels, though men be unrighteous in their intentions. This storm gathered in the reign of pious Jotham, but he came to his grave in peace, and it fell upon his degenerate son.

CHAP. XVI.

This chapter is wholly taken up with the reign of Ahaz; and we have quite enough of it, unless it were better. He had a good father, and a better son, and yet was himself one of the worst of the kings of Judah. I. He was a notorious idohxter, v. 1..4. II. With the treasures of the temple, ns well as his own, he hired the king of Assyria to invade Syria and Israel, v. 5 • . 9. III. He took pattern, from an idol's altar which he saw at Damascus, for a new altar in God's temple, v. 10.. 16. IV. He abused and embezzled the furniture of the temple, V. 17, 18. And so his story ends, v. 19, 20.

IN the seventeenth year of Pekah the son of Remaliah, Ahaz the

son

of Jotham king of Judah began to reign. 2. Twenty years old was Ahaz when he began

62.5

to reign, and reigned sixteen years in Jerusalem, and (lid not that tv/iich tvas right in the sight of the Lord his God, like David his father. 3. But he walked in the way of the kings of Israel; yea, and made his son to pass through the fire, according to the abominations of the heathen, whom the Lord cast out from before the children of Israel. 4. And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree.

We have here a general character of the reign of Ahaz, few and evil were his days: few, for he died at 36; evil, for we are here told,

1. That he did not that which was right, like David; (v. 2.) that is, he had none of that concern and affection for the instituted service and worship of God, which David was famous for. He had no love for the temple, made no conscience of his duty to God, nor had any regard to his law. Herein he was unlike David, it was his honour, that he was of the house and lineage of David, and it was owing to God's ancient covenant with David, that he was now upon the throne, which aggravated his wickedness, that he was a reproach to that honourable name and family, which therefore was really a reproach to him; (Degenerantigenus ofifirobrium — A good extraction is a disgrace to him who degenerates from it:) and that though he enjoyed the benefit of David's piety, he did not tread in the steps of it.

2. That he walked in the way of the kings of Israel, {v. 3.) who all worshipped the calves. He was not joined in any affinity with them, as Jehoram and Ahaziah were with the house of Ahab, but ex mero motu — without any instigation, walked in their way. The kings of Israel pleaded policy and reasons of state for their idolatry, but Ahaz had no such pretence, in him it was the most unreasonable impolitic thing that could be. They were his enemies, and had proved enemies to themselves too by their idolatry; yet he walked in their way.

3. That he made his sons to fiass through the fire, to the honour of his dunghill-deities. He burnt them, so it is expressly said of him, 2 Chron. 28. 3. burnt some of them, and perhaps made others of them (Hezekiah himself not excepted, though afterward he was never the worse for it) to pass between two fires, or to be drawn through a flame, in token of their dedication to the idol.

4. That he did according to the abomination of the heathen whom the Lord had cast out. It was an instance of his great follv, that he would be guided by those in his religion, and follow them, whom he saw fallen into the ditch before his eyes; and of his great impiety, that he would conform to those usages which God had declared to be abominable to him; and set himself to write after the copy of those whom God had cast oui, thus walking directly contrary to God.

5. That he sacrijiced in the high places, v. 4. If his father had but had zeal enough to take them away, it might have prevented the debauching of his sons: but they that connive at sin, know not what dangerous snares they lay for those that come after them. He forsook God's house, was weary of that place where, in his father's time, he had often been detained before the Lord, and performed his devotions on ]\igh hills, where he had a better prospect, and under green trees, where he had a more pleasant shade. It was a religion little worth, which was guided by fancv. not by faith.

Vol li.—4 K

5. Then Rezin king of S3Tia, and Pekah son of Remaliah king of Israel, came up to Jerusalem to war: and they besieged Ahaz, but could not overcome him. 6. At that time Rezin king of Syria recovered Elath to Syria, and drave the Jews from Elath: and the Syrians came to Elath, and dwelt there unto this day. 7. So Ahaz sent messengers to Tiglath-pileser king of Assyria, saying, I am thy servant, and thy son: come up and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me. 8. And Ahaz took the silver and gold that was found in the house of the Lord, and in the treasures of the king's house, and sent it for a present to the king of Assyria. 9. And the king of Assyria hearkened unto him; for the king of Assyria went up against Damascus, and took it, and carried the people of li captive to Kir, and slew Rezin.

Here is,

1. The attempt of his confederate neighbours^ the kings of Syria and Israel, upon him. They thought to have made themselves masters of Jerusalem, and to have set a king of their own in it, Isa. 7. 6. In that, they fell short, hut the king offSyria recovered Elath, a considerable port upon the Red-sea, which Amaziah had taken from the Syrians* ch. 14. 22. What can they keep> that have lost their religion? Let them expect, thenceforward, to be always on the losing hand.

2. His project to get clear of them. Having forsaken God, he had neither courage nor strength to make head against his enemies, nor coald he, with any boldness, ask help of God, but he made his court to the king of Assyria, and got him to come in for his relief. Those whose hearts condemn them, will go any whither in a day of distress, rather than to God. Was it because th^re was not a God in Israel, that he sent to the Assyrian for help? Was the Rock of ages removed cut of its place, that he stayed himself on this broken reed? The sin itself was its own punishment; for though it is true that he gained his point, (the king of Assyria hearkened to him, and, to serve his own turn, made a descent upon Damascus, whereby he ga\ e a powerful diversion to the king of Syria, (t^. 9.) and obliged him to let fall his design jtgainst Ahaz, carrying the Syrians captive to Kir, as Amos had expressly foretold, (ch. 1. 5.) yet, considering all, he made but a bad bargain; for, to compass this,

(1.) He enslaved himself; (7;. 7.) / am thy servant and thy son; that is, " I will be as dutiful and obedient to thee as to a master or father, if thou wilt but do me this good turn." Had he thus humbled himself to God, and implored his favour, he might have been delivered upon easier terms; he might have saved his money, and needed only to have parted with his sins: but if the prodigal forsake his father's house, he soon becomes a slave to the worst of masters, Luke 15. 15.

(2.) He impoverished himself; for he took the silver and gold that were laid up in the treasuiy both of the temple and of the kinu;dom, and sent it to the king of Assyria, v. 8. Both church and state must be squeezed and exhausted, to gratify this his new patron and guardian. I know not what authority he had thus to dispose of the public stock;, but it is common for those that have brought thein-

II. MiNGb. XVI.

selves into straits by one sin, to help themselves out by anotherj and those that have alienated themselves from God, will make no difficulty of alienating any of his rights.

10. And king Ahaz went to Chimascus to meet Tiglath-pileser king of Assyria, and saw an altar that was at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof

11. And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made it against king Ahaz came from Damascus.

12. And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered thereon. 13. And he burnt his burnt-offering, and his meat-offering, and poured his drink-offering, and sprinkled the blood of his peace-offerings upon the altar. 14. And he brought also the brazen altar, which was before the Lord, from the fore-front of the house, from between the altar and the house of the Lord, and put it on the north side of the altar. 15. And king Ahaz commanded Urijah the priest, saying. Upon the great altar burn the morning burnt-offering, and the evening meat-offering, and the king's burnt-sacrifice, and his meat-offering, with the burnt-offering of all the people of the land, and their meat-offering, and their drink-offerings; and sprinkle upon it all the blood of the burnt-offering, and all the blood of ihe sacrifice: and the brazen altar shall be for me to inquire by. 16. Thus did Urijah the priest, according to all that king Ahaz commanded.

Though Ahaz had himself sacrificed in high •places, on hills, and under every green tree, {v. 4.) yet God's altar had hitherto continued in its place, and in use, and the king\i hurnt-offirhig and his meat-offering, (i'. 15.) had been offered upon it by the •priests that attended it; but here we have it taken away hv wicked Ahaz, and another altar, an idola-trcTus one, put in tlie room of it—a bolder stroke than the worst of the kings had yet given to religion. We have here,

I. Th« model of this new altar, taken from one at Damascus, by the king himself, v. 10. The king of Assyria having taken Damascus, thither Ahaz went, to congratulate him on his success, to return him thanks for the kindness he had done him by this expedition, and, as his servant and son, to receive his commands. Had he been faithful to his God, he had not needed to have crouched thus to a foreign powen At Damascus, either while viewing the rarities of the place, or rather while joining with them in their devotions, (for when he was there, he thought it no harm to do as they did,) he saw an altar that pleased his fancy extremely, not such a plain old-fashioned one as that which he had been trained up in attendance upon at Jerusalem,-but curiously carved, it is likely, and adorned with image-work; there were many things about it, which were significant, he thought, surprising,

charming, and calculated to excite his devotion. Solomon had but a dull fancy, he thinks, compared with the ingenious artist that made this adtar. Notiiing will serve him but he must have an altar just like this; a pattern of it must be taken immediately; he cannot stay till he returns himself, but sends it before him in all haste, with c;rders to Urijah the priest, to get one made exactly according to this model, and have it ready against he came home. The pattern God showed to Moses in the mount, or to David by the Spirit was not comparable to this pattern sent from Damascus. The hearts of idolaters walked after their eyes, which are therefore said to go a nvhoring after their idols; but the true worshippers worship the true God by faith.

II. The making of it by Urijah the priest, v. 11. This Urijah, it is likely, was the chief priest, who, at this time, presided in the temple-service. Tc him Ahaz sent an intimation of his mind, (for we read not of any express orders he gave him,) to get an altar made by this pattern. And, without any dispute, or objection, he put it in hand immediately, being perhaps as fond of it as the king was, at least, being very willing to humour the king, and desirous to curry favour with him. Perhaps he might have this excuse for gratifying the king herein, that, by this means, he might keep him to the temple at Je-rusiilem, and prevent his totally deserting it for the high places and the groves. "Let us oblige him in this," (thinks Urijah,) "and then he will bring all his sacrifices to us; for by this craft we get our living." But, whatever pretence he had, it was a most base wicked thing for him that was a priest, a chief priest, to make this altar, in compliance with an idolatrous prince. For hereby, 1. He prostituted his authority, and profaned the crown of his priesthood, making himself a servant to the lusts of men. There is not a greater disgrace to the ministry, than obsequiousness to such wicked commands as this was. 2. He betrayed his trust. As priest, he was bound to maintain and defend God's institutions, and to oppose and witness against all inno\ations; and for him to assist and serve the king, in setting up an altar to confront the altar which, by divine appointment, he was consecrated to minister .at, was such a piece of treachery and perfidiousness, as may justly render him infamous to all posterity. Had he only connived at the doing of it, had he been frightened into it by menaces, had he endeavoured to dissuade the king from it, or but delayed the doing of it till he came home, that he might first talk with him about it, it had not been so bad; but so willingly to walk after his commandment, as if he were glad of the opportunity to oblige him, was such an affront to the God he served, as was utterly inexcusable.

III. The dedicating of it. Urijah, perceiving that the king's heart was much upon it, took care to have it ready against he came down, and set it near the brazen altar, but somewhat lower and further from the door of the temple. The king was exceedingly pleased with it, and approached to it with all possible veneration, and offered thereon his burnt-oflfering, &c. t'. 12, 13. His sacrifices were not offered to the god of Israel, but to the gods of Damascus; (as we find, 2 Chron. 28. 23.) and when he borrowed the Syrians' altar, no marvel that he borrowed their gods. Naaman, the Syrian, embraced the God of Israel, when he got earth from the land of Israel to make an altar of.

IV. The removal of God's altar, to make room for it. Urijah was so modest, that he put this altar at the lower end of the court, and left God's altar in its place, between this and the house of the Lord, V. 14. But that would not satisfy Ahaz; he removed God's altar to an obscure corner, in the north side of the court, and put his own before the

627

sanctuary, in the place of it. He thinks his new altur is much more stately, and much more sightly, and disgraces that; and therefore let that be laid aside as a vessel in which there was no pleasure. His superstitious invention, at first, justled with, but at length justled out God's sacred institution. Note, Those will soon come to make nothing of God, that will not be content to make him their all. Aliaz durst not, (perhaps for fear of the people,) quite demolish the brazen altar, and knock it to pieces; but while he ordered all the sacrifices to be offered upon his new altar, {v. 15.) The brazen altar (says he) shall be for me to inquire by. Having thrust it out from the use for which it was instituted, whicl\ was to sanctify the gifts offered upon it, he pretends to advance it above its institution, ■which it is common for superstitious people to do. The altar was never designed for an oracle, yet Ahaz will have it for that use. The Romish church seemingly magnifies Christ's sacraments, yet wretchedly corrupts them. But some give another sense of Ahaz's purpose; "As for the brazen altar, I will consider what to do with it, and give order about it." Tlie Jews say, that, afterward, of the brass of it he made that famous dial, which was called the dial of Ahaz, ch. 20. 11. The base compliance of the poor-spirited priest with the presumptuous usurpations of an ill-spirited king, is again taken notice of; {y. 16.) Urijah the priest did according to all that king Ahaz commanded. Miserable is the case of great men, when those that should reprove them for their sins, strengthen and serve them in their sins.

17. And king Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brazen oxen that lotre under it, and put it upon a pavement of stones: 18. And the covert for the sabbath that they had built in the house, and the king^s entry without, turned he from the house of the Lord for the king of Assyria. 19. Now the rest of the acts of Ahaz which he did, are they not written in the book of the Chronicles of the kings of .Tudah ? 20. And Ahaz slept with his fathers, and was buried with his fathers in the city of David : and Hezekiah his son reigned in his stead.

Here is,

1. Ahaz abusing the temple: not the building itself, but some of the furniture of it. (1.) He defaced the bases on which tlie lax ers were set, (1 Kings 7. 28, 29.) and took down the molten sea, v. 17. These the priests used for washing; against them therefore he seems to have a particular spite. It is one of the greatest prejudices that can be done to religion, to obstruct the purifying of the priests, the Lord's ministers. (2.) He removed (he covert for the sabbath; erected either in honour of the sabbath, or for the conveniency of the priests, •when, on the sabbath, they officiated in greater numbers than on oth'^ days. Whatever it was, it should seem that in removing it, he intended to put a contempt upon the sabbath, and so to open as wide an inlet as any other to all manner of impiety. (3.) The king's entry, which led to the house of the Lord, for the convenience of the royal family, (perhaps, that ascent which Solomon had made, and '■which the queen of Sheba admired, (1 Kings 10. 5.) he turned another way, to show that he did not mtend to frequent the house of the Lord any more.

This he did for the king of Assyi-ia, to oblige him, who perliaps returned his visit, and found fault with tliis entry, as an inconvenience and disparagement to his palace. When those that have had a ready passage to the house t-f the Lord, to please their neighbours, turn it another way, they aie going down the hill apace toward their ruin.

2. Ahaz resigning his life in the midst of his days, at 36 years of age, {v. 19.) and leaving his kingdom to a better man, Hezekiah his son, {v. 20.) who proved as much a friend to the temple, as he had been an enemy to it. Perhaps, this very son he had made to pass through the fire, and thereby dedicated him to Moloch; but God, by his grace, snatched him as a brand out of the burning.

CHAP. XVII.

This chapter gives us an account of the captivity of the ten tribes, and so finishes the history of that kiiiwdom, after it had continued about 265 years, from the setting up of Jeroboam the son of Nebat. In it, we have, I. A short narrative of this destruction, v. 1..6. II. Remarks upon it, and the causes of it, for the justiyiritf of God in it, and for warning to others, v. 7.. 23. III. An account of the nations which succeeded them in the possession of their land, and the mongrel religion set up among them, v. £4.. 41.

l.TN the twelfth year of Ahaz king of JL Jiidah, began Hoshea the son of Elah to reign in Samaria over Israel nine years. 2. And he did that w/nch was evil ia the sight of the Lord, but not as the kings of Israel that were before him. 3. Against him came up Shalmaneser king of Assyria ; and Hoshea became his servant, and gave him presents. 4. And the king of Assyria found conspiracy in Hoshea: for he had sent messengers to So king of Egypt, and brought no present to the king of Assyria, as he had done year by year: therefore the king of Assyria shut him up, and bound him in prison. 5. Then the king of Assyria came up throughout all the land, and went up to Samaria, and besieged it three years. 6. In the ninth 3^ear of Hoshea the king of Assyria took Samaria, and carried Israel away into Assyria, and placed them in Halah, and in Habor b?/ the river of Go-zan, and in the cities of the JVIedes.

W^e ha\ e here the reign and ruin of Hoshea, the last of the kings of Israel, concerning whom observe,

I. That though he forced his -"-ay to the crown by treason and murder, (as we .ead ch. 15. 30.) yet he gained not the possession of it till seven or eight years after; for it was in the fourth year of Ahaz that he slew Pekah, b"*^ did not ir-^s^'!'" begin to reign till the 12th year < Ahaz, v. i. "^N'.iethei:. hy the king of Assyria, or l^y the kinfr "f Judah, or by some of his own people, does nor r ar; but, it seems, so long he was Icer.t out of "h: irone he aimed at. Justly were hi: r;,;d practices Lhcs chastised, and the word of t]" jrophet wa» thus fulfilled, (Hos. 10. 3.) A^'oii 'lu-y shall lay. We have no king, because nve fean ' ' o' the Lo-^d.

II. That though he wa;- ■ i ;, vet no'c so bad as the k'.ngs of Israel that had er. before him, {v. 2.) not so devoted to the calve . :is they had been. One of them, (that at Dan,) t le Jews say, had been, before this, carried away liy the king of Assyria ir

(>2B

II. KliNGS, XVll.

I hat expedition, ch. 15. 29. to which, perhaps, the prophet refers; (Hos. 8. 5.) T/iy calf, O Sarnaria, has cast thee off; which made him put the less confidence in the other. And some say that this Ho-shea took off the embargo which the former kings had put their subjects under, forbidding them to go up to Jerusalem to worship, which he permitted those to do, that had a mind to it. But what shall we think of this dispensation of providence, that the destruction of the kingdom of Israel should come in the reign of one of the best of its kings? Thy judgments, O God, are a great deep. God would hereby show that in bringing this ruin upon them, he designed to punish, 1. Not only the sins of that generation, but of the foregoing ages, and to reckon for the iniquities of their fathers, who had been long in filling the measure, and treasuring up wrath agfainst this day of wrath. 2. Not only the sins of their kings, but the sins of the people. If Hoshea was not so bad as the former kings, yet the people were as bad as those that went before them, and it was an aggravation of their badness, and brought ruin the sooner, that their king did not set them so bad an example as the former kings had done, nor hinder them from reforming; he gave them leave to do better, but they did as bad as ever, which laid the blame of their sin and ruin wliolly upon themselves.

III. That the destruction came gradually. They were for some time made tributaries, before they were made captives, to the king of Assyria, {y. 3.) and if that lesser judgment had prevailed to humble and reform them, the greater had been prevented.

IV. That they brought it upon themselves by the indirect course they took to shake off the yoke of the king of Assyria, v. 4. Had the king and people of Israel applied themselves to God, made their peace with him, and their prayers to him, they might have recovered their liberty, ease, and honour; but they withheld their tribute, and trusted to the king of Egypt to assist them in their revolt, which, if it had taken effect, had been but to change their oppressors. But Egypt became to them the staff of a broken reed. This provoked the king of Assyria to proceed against them with more severity. Men get nothing by struggling with the net, but entangle themselves the more.

V. That it was an utter destruction that came ipon them.

1. The king of Israel was made a prisoner; he was shut up and bound; being, it is probable, taken by surprise, before Samaria was besieged.

2. The land of Israel was made a prev. The army of the king of Assyria came up throughout all the land, and made themselves masters of it, (■y. 5.) and used them as traitors punished with the sword of justice, rather than as fair enemies.

3. The royal city of Israel was besieged, and, at length, taken. Three years it held out, after the country was conquered, and, no doubt, a great deal of misery they endured in that time, which is not particula' / rec'uled; h\-x the very brevity of the story. Slid the passing ot \ lis matter over lightly, methin .s, intimate that thiy were abandoned of God, a ,d he did not now r» gard the affliction of Israel, a- sometimes he had none.

4. Tiie people of Isr el were carried captives •.nto As'iyna, x<. 6. 'I'he ;-eneralitv of the people, those thL't ^ere of any noii , were forced awav mto the conqueror's country', ♦^ > be slaves and begg\rs there. (1.) Thus he wa« leased to exercise a dominion ever them, and to s.how that they were entirely at his disposal. (2.) By depriving them of *heir possessions und estate:;, real and personal, and ixposing them to-all the hardships and reproaches ■\i a removal to a #trange country, under the power

of an imperious army, he chastised them for their rebellion, and their endeavour to shake off his yoke. (3.) Thus he effectually prevented all such attempts tor the future, and secured their own country to himself. (4.) Thus he got the benefit of their service in his own country, as Pharaoh did that of their fathers; and so this unworthy people were lost, as they were found, and ended, as they began, in servitude, and under oppression. (5.) Thus he made room for those of his own country, that had little, and little to do, at home, to settle in a good land, a land flowing with milk and honey. All these several ways, he served himself by this captivity of the ten tribes. We are here told in what places of his kingdom he disposed of them; in Halah and Habor, in places, we may suppose, fir distant from each other, lest they should keep up a coiTespondence, incorporate again, and become formidable. There, we have reason to think, after some time, they were so mingled with the nations, that they were lost, and the name of Israel was no more in remembrance. They that forgot God, were themselves forgotten; they that studied to be like the nations, were buried among them; and they that would not ser\'e God in their own land, were made to serve their enemies in a strange land. It is probable that they were the men of honour and estates, who were carried captive, and that many of the meaner sort of people were left behind, many of every tribe, who either went over to Ju-dah, or became subject to the Assyrian colonies, and their posterity were Galileans, or Samaritans. But thus ended Israel as a nation; now they became Lo-ammi, notapeople; imd Lo-ruhamah, unpitied. Now Canaan spued them out. When we read their entry under Hoshea the son of Nun, who would have thought that such as this should have been their exit under Hoshea the son of Elah.** Thus Rome's glory in Augustus, sunk, many ages after, under Augustulus. Providence so ordered the eclipsing of the honour of the 10 tribes, that the honour of Judah the royal tribe, and Levi the holy tribe, which yet remained, might shine the brighter. Yet we find a number sealed of each of the 12 tribes, (Rev. 7.) except Dan. James writes to the 12 tribes scattered abroad, (Jam. 1. 1.) and Paul speaks of the 12 tribes which instantly served God day and night. Acts 26. 7. So that though we never read of the return of those that were carried captive, nor have any reason to credit the conjecture of some, that they yet remain a distinct body in some remote corner of the world; yet a remnant of them did escape, to keep up the name of Israel, till it came to be worn by the gospel-church, the spiritual Israel, in which it will ever remain. Gal. 6. 16.

7. For so it was, that the children of Israel had sinned against the Lord their God, which had hroiight them up out of the land of Egypt, from under the hand of Pharaoh king of Egypt, and had feared other gods. 8. And walked in the statutes of the heathen, whom the 1 iORD cast out from be fore the children of Israel^and of the kinj:«> of Israel, which they liafTmade. 9. Ami the children of Israel did secretly those things that 7rerf not right against the Lord their God, and they built them high places in all their cities, from the tower of the watchmen to the fenced city. 10, And they set them up images and groves in every high hill, and under every green tree:

C29

II. And there they burnt incense in all the high places, as did the heathen whom the Lord carried away before them; and wrought wicked things to provoke the Lord to anger: 12. For they served idols, whereof the Lord had said unto them, Ye shall not do this thing. 13. Yet the Lord testified against Israel, and against Judah, by all the prophets, and by all the seers, saying, Turn ye from your evil ways, and keep my commandments and my statutes, according to all the law which I commanded your fathers, and which I sent to you by my servants the prophets. 14. Notwithstanding, they would not hear, but hardened their necks, like to the neck of their fathers, that did not believe in the Lord their God. 15. And they rejected his statutes, and his covenant that he made with their fathers, and his testimonies which he testified against them; and they followed vanity, and became vain, and went after the heathen that were round about them, concerning whom the Lord had charged them, that they should not do like them. 16. And they left all the commandments of the Lord their God, and made them molten images, even two calves, and made a grove, and worshipped all the host of heaven, and served Baal. 17. And they caused their sons and their daughters to pass through the fire, and used divination and enchantments, and sold themselves to do evil in the sight of the Lord, to provoke him to anger. 18. Therefore the Lord was very angry with Israel, and removed them out of his sight: there was none left but the tribe of Judah only. 19. Also Judah kept not the commandments of the Lord their God, but walked in the statutes of Israel which they made. 20. And the Lord rejected all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, until he had cast them out of his sight. 21. For he rent Israel from the house of David ; and they made Jeroboam, the son of Nebat, king: and Jeroboam drave Israel from following the Lord, and made them sin a great sin. 22. For the children of Israel walked in all the sins of Jeroboam which he did; they departed not from them ; 2.3. Until the Lord removed Israel out of his sight, as he had Jfid by all his servants the prophets. So was Israel carried away out of their own land to Assyria unto this day.

Though the destruction of the kingdom of the 10 tribes was but briefly related, it is in these verses largely commented upon by our historian, and the reasons of it assigned, not taken from the second causes, the weakness of Israel, their impolitic ma-

nagement, and the strength and growing greatness ot the Assyrian monarch, these things are overlooked; but only from the First Cause.

1. It was the Lord that removed Israel out of his sight; whoever were the instruments, he was the Author of this calamity. It was destruction from the jil-mighty; the Assyrian was but the rod of his anger, Isa. 10. 5. It was the Lord that rejected the seed oj Israel, else their enemies could not have seized upon them, V. 20. Who gave Jacob to the sfioil and Israel to the robbers? Did not the Lord? Isa. 42. 24. We lose the benefit of national judgments, if we do not eye the hand of God in them, and the fulfilling of the scripture; for that also is taken notice of here; {y. 23.) The Lord removed Israel out of his favour, and out of their own land, as he had said by all his servants the firofihets. Rather shall hea\en and earth pass, than one tittle of God's word fall to the ground. When God's word and his works are compared, it will be found not only that they agree, but that they illustrate each other. But why would God ruin a people that were raised and incorporated, as Israel was, by miracles and oracles.'* Why would he undo that which himself had done, at so vast an expense? Was it purely an act of sovereignty? No, it was an act of necessary justice. For,

2. They provoked him to do this by their wickedness. Was it God's doing? Nay, it was their own; their nvay arid their doings procured all this to themselves, and it was their own wickedness that did correct them. This the sacred historian shows here at large, that it might appear that Gcd did them no wrong, and that others might hear and fear. Come, and see what it was that did all this mischief, that brake their power, and laid their honour in the dust; it was sin; that, and nothing else, separated between them and God; this is here very movingly laid open as the cause of all the desolations of Israel. He here shows,

I. What God had done for Israel, to engagi them to serve him. 1. He gave them their liberty (t'. 7.) he brought them from under the hand of Pharaoh who oppressed them, asserted their freedom, f Israel is my son, J and effected their freedom with a high hand: thus they were bound in duty and gratitude to be his servants, for he had loosed their bonds; nor would he that rescued them out of the hand of the king of Egypt, have contradicted himself so far as to deliver them into the hand of the king of Assyria, as he did, if they had not, by theil iniquity, betrayed their liberty, and sold themselves. 2. He gave them their law, and was himself their king; they were immediately under a divine regimen; they could not plead ignorance of g^od and evil, sin and duty, for God had particular-Iv charged them against those very things which here he charges them with, (v. 15.) That they should not do like the heathen. Nor could they be in any doubt concerning their obligation to observe this charge, for they were the commandments and statutes of the Lord their God, {v. 13.) so that no room was left to dispute whether they should keep them or no; he had not dealt so ivith other nations, Ps. 147. 19, 20. 3. He gave them their land, for he cast out the heathen from before them, (r. 8.) to make room for them; and the casting out of them for their idolatries, was as fair a warning as could be given to Israel not to do like them.

II. What they had done against God, notwith standing these engagements which he had laid upon them.

1. In general; they sinned against the Lord *hetr God, (v. 7. J they did those things that were not right, \v. 9.) but secretly; so -^fedded were they to their evil practices, that when they could not do them publicly, could not, for shame, or could not, for fear, they would do them secretly: an instance

TI. KINGS XVII.

ot their atheism, that they thought what was done ill secret, was from under the eye of God himself, .ind would not be required. Again, they wrought wicked things in such a direct contradiction to the divine law, that it seemed as if it were done on pur-past X.O firovoke the Lord to anger, {y. 11.) in con-cempt of his authority, and defiance of his justice. They rejected God's statutes, and his covenant; {v. 15.) would not be bound up either by his com-liiand, or the consent they themselves had given to tiie covenant, but threw off the obligations of both, md therefore God justly rejected them, v, 20. See Hos. 4. 6. They left all the commandments of the Lord their God, {v. 16.) left the way, left the work, which those commandments prescribed chem, and directed them in; nay, lastly, they sold r/i ems elves to do evil in the sight of the Lord, that IS, they wholly addicted themselves to sin, as slaves to the ser\ice of ttiose to whom they are sold, and, by their obstinate persisting in sin, so hardened their own hearts, that, at length, it was become morally impossible for them to recover themselves, iis one that has sold himself has put his liberty past 'ecall.

2. In particular; though they were guilty (no doubt) of many immoralities, and violated all the commands of the second table, yet nothing is here specified, but their idolatry; that was the sin that did most easilv beset them, that was, of all others, most provoking to God, it was the spiritual adultery that broke the marriaije-covenant, and was the inlet of all other wickedness; this is again and again mentioned here as the sin that ruined them. (1.) They feared other gods, {v. 7. ) that is, worshipped them, and paid their homage to them, as if they feared their displeasure. (2.) They walked in the statutes of the heathen, which were contrary to God's statutes; {v. 8.) did as did the heathen; {v. 11.) went after the heathen that were round about them, {v. 15.) so prostituting the honour of their peculiarity, and defeating God's design roncerning them, which was, that they .should be listinguished from the heathen. Must they that Arere taught of God, go to school to the heathen? They that were appro[)riated to God, take their measures from the nations that were abandoned by him? (3.) They walked in the statutes of the idolatrous kmgs of Israel, {v. 8.) m all the sins of Jeroboam, V. 22. When their kings assumed a power to alter, and to add to, the divine institutions, they submitted to them, and thought the command of their kings would bear them out, in disobedience to the command of their God. (4.) They built them high /daces in all their cities; {y. 9.) it it were bilt the tower of the watchmen, a country-town, that had no walls, but only a tower to shelter the watch in time of danger, or but a lodge for shepherds, it must be honoured with a high place, and that with an altar; if it were a fenced city, it must be further fortified with a high place; having forsaken God's holy place, they knew no end of high places, in which every man followed his own fancy, and di-I'ected his devotion to what gnd he pleased; sacred things were hereby ])rofaned and laid common, when their altars were as heafis in the furrows of (he field, Hos. 12. 11. (5.) They set them up. images and groves, Ashcrim, even wooden images, so some think that should be rendered, which we translate groves; or jishtaroth, soothers, {v. 10.) 'lirectly contrary to the second commandment. They served idols, {v. 12.) the works of their own hands, and creatures of their own fancy, though God had warned them particidarly not to do this thing. (6.) They burnt incense in all the high hlaces, to the honour of strange gods, for it was to Mie dishonour of the true God, v. 11. (7.) They followed vanity; idols are called so, because they

could do neither good nor evil, but were the most insignificant things that could be; they that worshipped them, were like unto them, apd so they became vain and good for nothing; {v. 16.) va^in in ^ their devotions, which were brutish and ridiculous, and sobecame vain in their whole conversation. (8.) Beside the molten images, even the two calves, they worshifified all the host of heaven, the sun, moon, and stars, for it is not meant of the heavenly host of angels, they could not rise so far above sensible things as to think of them; and withal, they served Baal, the deified heroes of the Gentiles, v. 16. (9.) They caused their children to pass through the Jire, in token of their dedicating of them to their idols; and lastly, they used di\ inations and en chantments, that they might receive directions from the gods to whom they paid their devotions.

III. What means God used with them, to bring them off from their idolatries, and to how little purpose; he testified against them, showed them their sins, and warned them of the fatal consequences of them by all the prophets, and all the seers, (for so the prophets had been formerly called,) and had pressed them to turn from their evil ways, V. 13. We have read of the prophets, more or less in every reign; though they had forsaken God's family of priests, he did not leave them without a succession of prophets, who made it tlieir business to teach them the good knowledge (f the Lord, but all in vain; {v. 14.) they would not hear, but hardened their necks, persisted in their idolatries, and were like their fathers, that would n(,t bow their necks to God's yoke, because they did not believe in him, did not receive his trutlis, nor would venture upon his promises: it seems to refer to their fathers in the wilderness; the same sin that kept them out of Canaan, turned these out, and that was, unbelief.

IV. How God punished them for their sins; lie was very angry with them; {v. 18.) for, in the matter of his worship, he is a jealous God, and resents nothing more deeply than gi\ ing that honour to any creature, which is due to him only. He afflicted them, (v, 20.) and delivered them into the hand of spoilers, in the days of the judges and of ' Saul, and afterward, in the days of most of their kings, to see if they would be awakened by the judgments of God to consider and amend their ways, but when all these corrections did not pie\ ail to drive out the folly, God first rent Israel from the house of David, under which they might have been happy. As Judah was hereby weakened, so Israel was hereby corrupted; for they made king a man who drove them from following the Lord, and made them sin a great sin, v. 21. This was a national judgment, and the punishment of their former idolatries; and, at length, he remo'ved them quite out of his sight, {v. 18, 23.) without giving them any hopes of a return out of their captivity.

Lastly, Here is a complaint against Judah in the midst of all; {v. 19.) Also Judah kept not the commandments of God; though they were not as yet quite so bad as Israel, yet t\\Qy'walked in the statutes of Israel; and tliis aggravated the sin of Israel, that they commvmicated the infection of it to Judah; see Ezek. 23. 11. Those that bring sin into a country or family, bring a plague into it, and will have to answer for all the mischief that follows.

21. Aiifl the king of Assyria bioiiiiht mm from Babylon, and from Cuthah, aiul from Ava, and from Hamatli, and from Scphar-vaim, and placed tliPin in the cities cf Samaria, instead of the children of Israel: and they possessed Samaria, and dwelt in the

cities thereof. 25. And so it was, at the beginning of their dwelhng there, that they feared not the Lord ; therefore the Lord sent hons among them, which slew some of them. 26. Wherefore they spake to the king of Assyria, saying, The nations which thou hast removed, and placed in the cities of Samaria, know not the manner of the God of the land: therefore he hath sent lions among them, and, behold, they slay them, because they knew not the manner of the God of the land. 27. Then the king of Assyria commanded, saying, Carry thither one of the priests whom ye brought from thence; and let them go and dwell there, and let him teach them the manner of the God of the land. 28. Then one of tlie priests, whom they had carried away from Samaria, came and dwelt in JBeth-el, and taught them how they should fear the Lord. 29. Howbeit every nation made gods of their own, and put them in the houses of the high places which the Samaritans had made, every nation in their cities wherein they dwelt. 30. And the men of Babylon made Succoth-benoth, and the men of Cuth made Nergal, and the men of Hamath made Ashima, 31. And tiie Avites made Nibhaz and Tartak, and the Sepharvites burnt their children in fire to Adrammelech and Anammelech, the gods of Sepharvaim. 32. So they feared the Lord, and made unto themselves of the lowest of them priests of the high places, which sacrificed for them in the houses of the high places. 33. They feared the Lord, and served their own gods, after the manner of the nations whom they carried away from thence. 34. Unto this day they do after the former manners: they fear not the Lord, neither do they after their statutes, 3r after their ordinances, or after iie law and commandment which the Lord commanded the children of Jacob, whom he named Israel; 35. With whom the Lord had made a covenant, and charged them, saying. Ye shall not fear other gods, nor bow yourselves to them, nor serve them, nor sacrifice to them : 36. But the Lord, who brought you up out of the land of Egypt with great power and a stretched-out arm, him shall ye fear, and him shall ye worship, and to him shall ye do sacrifice.

37. And the statutes, and the ordinances, and the law, and the commandment, which he wrote for you, ye shall observe to do for evermore; and ye shall not fear other gods.

38. And the covenant that 1 have made with you ye shall not forget, neither shall ye fear other gods. 39. But the Lord your

f)3I

God ye shall fear; and he shall deliver you out of the hand of all your enemies. 40. Howbeit they did not hearken, but they did after their former manner. 41. So these nations feared the Lord, and served their graven images, both their children and their children's children : as did their fathers, so do they unto this day.

Never was land lost, (we say,) for want of an heir. When the children of Israel were dispossessed, and turned out of Canaan, the king of Assyria soon transplanted thither the supernumeraries of his own country, such as it could well spare, who should be servants to him, and masters to the Israelites that remained; and here we have an account of these new inhabitants, whose story is related here, that we may take our leave of Samaria, as also of the Israelites that were carried captive into Assyria.

I. Concerning the Assyrians that were brought into the land of Israel, we are here told,

1. That they possessed Samaria, and dwelt ifi the cities thereof, v. 24. It is common for lands to change their owners, but sad that the holy land should become a heathen land again; see what work sin makes.

2. That at theii- first coming God se?2t lions among them. They were probably insufficient to people the countiy, which occasioned the beast of the field to multifily against them; (Exod. 23. 29.) yet, beside^ the natural cause, there was a manifest hand of God in it, who is Lord of hosts, of all the creatures, and can serve his own purposes by which he pleases, small or great, lice or lions. God ordered them this rough welcome, to check their pride and insolence, and to let them know that though they had conquered Israel, the God of Israel had power enougli to deal with them, that he could have prevented theii- settling here, by ordering lions into the service of Israel, and that he permitted it, not for their righteousness, but the wickedness of his own people, and that they were now under his visitation: they had lived without God in their own land, and were not plagued with lions; but if they do so in this huid, it is at their peril.

3. That they sent a remonstrance of this grievance to the king their master, setting forth, it is likely, the loss their infant colony had sustained by the lions, and the continual fear they were in of them, that they looked upon it to be a judgment upon them for not worshipping the God of the'land, which they could not, because they knew not how, v. 26. The God of Israel was the God of the whole world, but they ignorantly call him the God of the land, apprehending themselves therefore within his reach, and concerned to be upon good terms with him; herein they shamed the Israelites, who were not sc ready to hear the voice of God's judgments as they were, and who had not served the God of that land, though he was the God of their fathers, and their great Benefactor, and though they were well instructed in the m inner of his worship. Assyrians beg to be tauglit that which Israelites hated to be taught.

4. That the king of Assyria took care to have them taught the manner of the God of the land, {v. 27, 28.) not out of any alTection to that God, but to save his subjects from the lions. On this errand he sent bark one of the priests whom he had carried away captive: a prophet would have done them more good, for this was but one of tlie priests of the calves, and therefore chose to dwell at Betli-el for old acquaintance-sake, and though he might teach them to do better than they did, he was not likely to teach them to do well, unless he had taught his own people better; however, he came and dwelt among them,

II. KINGS, XVIII.

to teach them how they shouldyear the Lord; whether he taught them out cf the book of the law, or i-Rly by woid of mouth, is uncertain.

5. i hat, being thus taught, they made a mongrel religion of it, worsliipped the God of Israel for fear, and their own idols for love; (x'. 33.) They feared the Lord, but they served their own gods; they all agreed to worship the God of the land, according to tne manner to observe the Jewish festivals and rites of sacrificing, but every nation made gods of their own besides, not only for theii- private use in their own families, but to be put in the houses of their high places, v. 29. The idols of each country are here named, v. 30, 31. The learned are at a loss for the signification of several of these names, and cannot agree by what representations these gods were worshipped. If we may credit the traditions of the Jewish doctors, they tell us, that Succoth-Benoth was worshipped in a hen and chickens, Nergal in a cock, Ashima in a smooth goat, Nibhaz in a dog, Tartak in an ass, Adrammelech in a peacock, Anammelech in a pheasant. Our own tell us, more probably, That Succoth-Benoth, signifying the tents of the daughters, was Venus; Nergal, be-mg worshipped by the Cuthiles or Persians, was the fire; Adrammelech and Anammelech were only distmctions of Moloch; see how vain idolaters were in their imaginations, and wonder at their sottish-ness. Our very ignorance concerning these idols teaches us the accomplishment of that word which God has spoken. That these false gods should all perish; (Jer. 10. 11.) they are all buried in oblivion, while the name of the true God shall continue for ever.

This medley superstition is here said to continue until this day, {v. 41.) till the time when this book was written, and long after, above 300 years in all, till the time of Alexander the Great, when Manasse, brother to Jaddus the high priest of the Jews, having marned the daughter of Sanballat, governor of tlie Samaritans, went over to them, got leave of Alexander to build a temple in mount Gerizzim, drew over many of the Jews to him, and prevailed with the Samaritans to cast away all their idols, and to worship the God of Israel only; yet their worship was mixed with so much such superstition, that our Saviour tells them they knew not what they worshipped, John 4. 22.

II. Concerning the Israelites that were carried into tlie land of Assyria; the historian has occasion to speak of them, v. 33. showing that their successors in the land did as they had done, {after the manner of the nations whom thei/ carried away,) they worshipped both the God ot Israel and those other gods; but what did the captives do in the land of their affliction? Were they reformed, and brought to repentance, by their troubles? No, they do after the former manner, v. 34. When the two tribes were afterward carried into Babylon, they were cured by it of their idolatry, and therefore, after 70 years, they were iM-ought back with joy; but the 10 tribes were hardened in the furnace, and therefore were justly lost in it, and left to perish.

This obstinacy of their's is here aggravated by the Consideration, 1. Of the honour God had put upon them, as the seed of Jacob, whom he named Israel, and from him they were so named, but were a reproach to that worthy name by which they were called. 2. Of the covenant he made with them, and the charge he gave them upon that covenant, which is here very fully recited, that they should fear and serve the Lord Jehovah only, who had brought them u/i out of Egypt; {v. 36.) that, having receiTed his statutes and ordinances in writing, they should obseTiie to do them for evermore, {v. 37.) and never forget that covenant which God had made with them, the promises and conditions of that cove-

nant, especially that g^eat article of it which is here thrice repeated, because it had been so often inculcated, and so much insisted on, that they should not fear other gods. He had told them that if they kept close to him, he would deliver them out of the hand of all their enemies; {y. 39.) yet, when they were in the hand of their enemies, and stood in need of deliverance, they were so stupid, and had so little sense of their own'interest, that they did after the former manner, [y. 40.) they served both the true God, and false gods, as if they knew no difference. Ephraim is joined to idols, let him alone; so they did, and so did the nations that succeeded them: well might the apostle ask. What then? Are toe better than they? JVo, in no wise, for both Jews and Gentiles are all under sin, Rom. 3. 9.

CHAP. XVIII.

When the prophet had condemned Ephraim for lies and deceit, he comforted himself with this, that Judah yet ruled with God, and was faithful with the most holy, Has. 11. 12. It was a very melancholy view which the last chapter gave us of the desolations of Israel; but this chapter shows us the affairs of Judah in a good posture at the same time, that it may appear God has not quite cast off the seed of Abraham, Rom. II. I. Hezekiah is here upon the throne, 1. Reforming his kingdom, v. 1. .6. II. Prospering in all his undertakings, (v. 7, 8.) and this, at the same time when the ten tribes were led captive, v. 9. .12. III. Yet invaded by Sennacherib, the king of Assyria, V. 13. His country put under contribution, v. 14.. 16. Jerusalem besieged, t. 17. God blasphemed, himself reviled, ajid his people solicited to revolt, in a virulent speech made by Rab-shakeh. v. 18.. 37. But how well it ended, and how much to the honour and comfort of our great reformer, we shall find in the next chapter.

1.1VTOW it came to pass, in the third year Jl^ of Hoshea son of Elah king of Israel, that Hezekiah the son of Ahaz king of Judah began to reign. 2. Twenty and five years old was he when he began to reign; and he reigned twenty and nine years in Jerusalem. His mother's name also was Abi, the daughter of Zachariah. 3. And he did that luhich was right in the sight of the Lord, according to all that David his father did. 4. He removed the high places, and brake the images, and cut down the groves, and brake in pieces the brazen serpent that Moses had made: for unto those days the children of Israel did burn incense to it: and he called it Nehushtan. 5. He trusted in the Lord God of Israel; so that after him \\ as none like him among all the kings of Judah, nor any that were before him. 6. For he clave to the Lord, and departed not from following him, but kept his commandments, which the Lord commanded Moses. 7. And the Lord was with him; and he prospered whithersover he went forth: and he rebelled against the king of Assyria, and served him not. 8. He smote the Philistines, even unto Gaza, and the borders thereof, from the tower of the watchmen to the fenced city.

We have here a general account of the reign of Hezekiah; it appears, by comparing his age with his father's, that he was born when his father was about 11 or 12 years old. Divine Providence so ordering that he might be of full age, and fit for busi-

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63:)

ness then, when the measure of his father's iniquity should be full. Here is,

I. His great piety, which was the more wonderful, because his father was very wicked and vile, one of the worst of the kings, yet he one of the best, which may intimate to us, 1. That what good there is in any, is not of nature, but of grace, free grace, sovereign grace, whft.h, contrary to nature, grafts into the good olive, tliat which was wild by nature, Rom. 11, 24. 2. Th:it that grace gets over the greatest difficulties and disadvantages: Ahaz, it is likely, gave his son a bad education as well as a bad example; Urijah, his priest, perhaps, had the tuition 01 liim; his attendants and companions, we may suppose, were such as were addicted to idolatry; and yet Hezekiah became eminently good: when God's grace will work, what can hinder iti*

(1.) He was a genuine son of David, who had a great mmy degenerate ones, v. 3. He did that which was right, according to all that David his father did, with whom the covenant was made, and therefore he was entitled to the benefit of it. We have read of some of them, who did that which was right, but not like David; {ch. 14. 3.) they did not love God's ordinances, nor cleave to them, so as he did; but Hezekiah was a second David, had such a love for God's word, and God's house, as he had. Let us not be frightened with an apprehension of the continual decay of virtue, as if, when times and men are bad, they must needs, of course, grow worse and worse; that does not follow, for, after many bad kings, God raised up one that was like David himself.

(2.) He was a zealous reformer of his kingdom, and, as we find, (2 Chron. 29. 3.) he began betimes to be so, fell to work as soon as ever he came to the crown, and lost no time; he found his kingdom very corrupt, the people in all things too superstitious; they had always been so, but in the last reign worse than ever, by the influence of his wicked father; a deluge of idolatry had overspread the land, his spirit was stirred against it, we may suppose, as Paul s at Athens, while his father lived, and therefore, as soon as ever he had power in his hands, he set himself to abolish it, (i'. 4.) though, considering how the people were wedded to it, he might think it could not be done without opposition.

[1.] The images and the groxes were downright idolatrous, and of heathenish original; those he brake and destroyed; though his own father had set them up, and showed an affection for them, that should not protect them. We must never dishonour God, in honour to our earthly parents.

[2.] The high i)laces, though they had sometimes been used by the prophets upon special occasions, and had been hitherto connived at by the good kings, yet, (because they were an affront to the temple, and a breach of the law which required them to worship there only, and being fi'om under the inspection of the priests, gave opportunity for the introducing of idolatrous usages,) Hezekiah, who made God's word his rule, not the example of his predecessors, removed them, made a law for the removal of them, the demolishing of the chapels, tabernacles, and altars, there erected, and the suppressing of the use of them, which law was put in execution with vigour: and, it is probable, the terrible judgments, which the kingdom of Israel was now under for their idolatry, made Hezekiah the more zealous, and the people the more willing to comply with him. It is well, when our neighbours' harms are our warnings.

[3. ] The brazen serpent was originally of divine institution, and yet, because it had been abused to idolatry, he brake it to pieces. The children of Israel had brought that with them to Canaan; where they set it up we are not told, but it seems it had been care-

Voi. II.—4 L

fully preserved, as a memorial of God's goodness to then* fathers in the wilderness, and a traditional evidence of the truth of that story, Numb. 21. 9. for the encouragement of the sick to apply themselves to God for a cure, and of penitent sinners to apply themselves to him for mercy. But, in process of time, when they began to worship the creature more than the Creator, they that would not worship images borrowed from the heathen, as some of their neighbours did, were drawn in by the tempter to bum incense to the brazen serpent, because that was made by order from God himself, and had been an instrument of good to them. But Hezekiah, in his pious zeal for God's honour, not only forbade the people to worship it, but, that it might never be so abused any more, he showed the people that it was Ad-AwsA/Gw,nothing else but a piece of brass, and that therefore it was an idle wicked thing to burn incense to it; he then brake it to pieces; that is, as Bishop Patrick expounds it, ground it to powder, which he scattered in the air, that no fragment of it might remain. If any think that the just honour of the brazen serpent was hereby diminished, they will find it abundantly made up again, John 3. 14. where our Saviour makes it a type of himself; good things, when idolized, are better parted with than kept.

(3.) Herein he was a nonesuch; {v. 5.) none of all the kings of Judah were like him, either before or after him. Two things he was eminent for, in his reformation; [1 ] Courage and confidence in God: in abolishing idolatry, there was danger of disobliging his subjects, and provoking them to rebel; but he trusted in the Lord (iod of Israel to bear him out in what he did, and save him from harm: a firm belief of God's all-sufficiency to protect and reward us, will conduce much to make us sincere, bold, and vigorous, in the way of our duty, like Hezekiah; when he came to the crown, he found his kingdom compassed with enemies, but he did not seek for succour to foreign aids, as his father did, but trusted the God of Israel to be the keeper of Israel. [2.] Constancy and perseverance in his duty; for this, there was none like him, that he clave to the Lord with a fixed resolution, and never defiarted from following him, v. 6. Some of his predecessors that began well, fell off, but he, like Caleb, followed the Lord fully; he not only abolished all idolatrous usages, but kejjt God's commandments, and, in every thing, made conscience of his duty.

II. His gteat prosperity; {v. 7, 8.) he was with God, and then God was with him, and, having the special presence of God with him, he firosfiered whithersoever he went, had wonderful success in all his enterprises; in his wars, his buildings, and especially his reformation, for that good Avork was carried on with less difficulty than he could have expected. They that do God's work, with an eye tc his glory, and with confidence in his strength, mav expect to prosper in it; great is the truth, and will prevail. Finding himself successful, 1. He threw off the voke of the king of Assyria, wliich his father had basely submitted to; this is called rebelling against him, because so the king of Assyria called it: but it was really an assertingof the just rights of his crown, which it was not in the power of Ahaz to alienate. If it was imprudent to make this bold struggle so soon, yet I see not that it was, as some think, unjust; when he had thrown out the idolatry of the nations, he might well throw off the yoke of their oppression. The surest way to libertv, is, to serve God. 2. He made a vigorous attack upon the Philistines, and smote them even unto Gaza, both the country-villages and the fortified towns, the tower of the watchmen, and the fenced cities, reducing those places which they had made them-seh es masters of in his father's time, 2 Chron. 28. i 18. When he had purged out the corruptions his

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father had brought in, he might expect to recover

the possessions his father had lost; of his victories over the Philistines Isaiah propresied, ch. 14. 28, &c.

9. And it came to pass in the fourth year of king Hezekiah, which was the seventh year of Hoshea son of Elah king of Israel, thai Shahnaneser king of Assyria came up against Samaria, and besieged it. 10. And at the end of three years they took it, avcn in the sixth year of Hezekiah (that is^ the ninth year of Hoshea king of Israel) Samaria was taken. 11. And the king of Assyria did carry away Israel unto Assyria, and put tliem in Halah and in Habor by the river of Gozan, and in the cities of the Medes : 12. Because they obeyed not the voice of the Lord their God, but transgressed his covenant, and all that Moses the servant of the Lord commanded, and would not hear ihcm^ nor do them. 13. Now, in the fourteenth year of king Hezekiah did Sennacherib king of Assyria come up against all the fenced cities of Judah, and took them. 14. And Hezekiah king of Judah sent to the king of Assyria to La-chish, saying, I have offended ; return from me: that which thou puttest on me will I bear. And the king of Assyria appointed unto Hezekiah king of Judah three hundred talents of silver and thirty talents of gold. 15. And Hezekiah gave him all the silver that was found in the house of the Lord, and in the treasures of the king's house. 16. At that time did Hezekiah cut off the gold from the doors of the temple of the Lord, and from the pillars which Hezekiah king of Judah had overlaid, and gave it to the king of Assyria.

The kingdom of Assyria was now grown considerable, though we never read of it till the last reign; such changes there are in the affairs of nations and families: those that have been despicable, become formidable, and those, on the contraiy, are bnnight low, that ha\ e made a great noise and figure. We have here an account,

I. Of the success of Shalmaneser, king of Assyria, against Israel; his besieging Samaria, {v. 9.) taking it, (-('. 10.) and carrying the people into captivity; (z^. 11.) witli the reason why God brought this judgment upon them, (t. 12.) Because they obeyed not the voice of the Lord their God. This was related more lai-gely in the cliapter l^efore, but it is here repeated, 1. As tliat which stirred up Hezekiah and his people to purge out idolatry with so much zeal, Ijecause they saw tlie ruin which it brought upon Israel: when their neiglibour's house was on fire, and their own in danger, it was time to cast away tl\e accursed thing. 2. As that \vl\ich Hezekiah mucli lamented, but had not strength to prevent: though the 10 tribes had revolted from, and often been vexatious to, the house of David, no longer ago than in his father's reign, yet being of the seed of Israel, he could not be glad at their calamities. 3. As that which laid Hezekiah and his kingdom open to the king of Assyria, and made it much more easy for him to invade him; it is said of the 10

tribes here, that they would neither hear God's commandments, nor do them, x>. 12. Many will be content to give God the hearing, that will give him no more, (Ezek. 33. 31.) but tliese, being resolved not to do their duty, did not caie to hear of it.

II. Of the attempt of Sennacherib, the succeeding king of Assyria, against Juc^h, in which he was encouraged by his predecessor's success against Israel, whose honours he would vie with, and whose victories he would push forward. The descent he made upon Judah was a great calamity to that kingdom, by which God would try the faith of Hezekiah, and chastise the people, who are called a hypocritical nation, (Isa. 10. 6.) because they did not heartily comply with Hezekiah's reformatitn, nor willingly part with their idols, i)ut kept them up in their hearts, and, perhaps, in their houses, though their high places were remo\ed. Even times of reformation may prove troublous times, made so by those that oppose it, and then the blame is laid upon the reformers; this calamity will appear great upon Hezekiah, if we consider,

1. How much he lost of his country, v. 13. The king of Assyria took all, or most, of the fenced cities of Judah, the frontier-towns, and the garrisons; and then all the rest fell into his hands, of course; the confusion which the country was put into by this invasion, is described by the prophet, Isaiah 10 28..32.

2. How dear he paid for his peace; he saw Jerusalem itself in danger of falling into the enemies hand, as Samaria had done, and was willing to purchase its safety at the expense, (1.) Of a mean submission; " I have offended in denying the usual tribute, and am ready to make satisfaction as shall be demanded," v. 14. Where was Hezekiah's courage? Where his confidence in God? Why did he not advise with Isaiah before he sent this crouching message? (2.) Of a vast sum of money; 300 talents of silver, and 30 of gold; not to be paid annually, but as a present ramsom, abo\ e 200,000 pounds: to raise this sum, he was forced not only to empty the public treasures, {v. 15.) but to take the gold plates oflF from the doors of the temple, and from the pillars, v. 16. Though the teivfile sanctiji-ed the gold which he had dedicated, yet, the necessity being urgent, he thought that he might make as bold with that as his father David (whom he took for his pattern) did with the show-bread, and that it was neither impious nor imprudent to give a part for the preservation of the whole; his father Ahaz had plundered the temple in contempt of it; (2 Chron. 28. 24.) he had repaid with interest what his father took, and now, with all due reverence, he only begs leave to borrow it again in an exigence, and for a greater good, with a resolution to restore it in full, as soon as he should be in a capacity to do it.

17. And the king of Assyria sent Tartan, and Rabsaris, and Rab-shakeh, from La-chish to king Hezekiah, with a great host against Jerusalem: and they went up, and came to Jerusalem. And when they were come up, they came and stood by the conduit of the upper pool, which is in the highway of the fuller's field. 18. And when they had called to the king, there came out to them Eliakim the son of Hilkiah, which loas over the household, and Shebna the scribe, and Joali the son of Asaph the recorder. 19. And Rab-shakeh said unto them, Speak ye now to Hezekiah, TJius

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saith the great king, the king of Assyria, What contidence is this wherein thou trust-est? 20. Thou sayest (but the?/ are but vain words,) / have counsel and strength for the war. Now, on whom dost tliou trust, that thou rebellest against me? 21. Now, behold, thou trustest upon the staff of this bruised reed, eveii upon Egypt, on which if a man lean it will go into his hand and pierce it: so is Pharaoh king of Egypt unto all that trust on him. 22. But if ye say unto me. We trust in the Lord our God : IS not that he whose high places and whose altars Hezekiah hath taken away; and hath said to Judah and Jerusalem, Ye shall worship before this altar in Jerusalem?

23. Now therefore, I pray thee, give pledges to my lord the king of Assyria, and I will deliver thee two thousand horses, if thou be able on thy part to set riders upon them.

24. How then wilt thou turn away the face of one captain of the least of my master's servants, and put thy trust on Egypt for chariots and for horsemen? 25. Am I now come up without the Lord* against this place to destroy it? The Lord said to me, Go up against this land, and destroy it. 26. Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rab-shakeh, Speak, r pray thee, to thy servants in the Syrian language; for we understand?'/: and talk not with US in the Jews' language, in the ears of the people that ore on the wall. 27. But Rab-shakeh said unto them, Hath my master sent me to thy master, and to thee, to speak these words ? hath he not sent me to the men which sit on the wall, that they may eat their own dung, and drink their own piss, with you? 28. Then Rab-shakeh stood, and cried with a loud voice in the Jews' language, and spake, saying. Hear the word of the great king, the king of Assyria : 29. Thus saith the king. Let not Hezekiah deceive you; for he shall not be able to deliver you out of his hand: 30. Neither let Hezekiah make you trust in the Lord, saying. The Lord will surely deliver us, and this city shall not be delivered into the hand of the king of x\ssyria. 31. Hearken not to Hezekiah: for thus saith the king of Assyria, Make an agreement with me by a present, and come out to me, and then eat ye every man of his own vine, and every one of his fig-tree, and drink ye every one the waters of his cistern; 32. Until r come and take you away to a land like your own land; a land of corn and wine, a land of bread and vineyards, a land of oil-olive and of honey, that 3^e may live and not die: and hearken not unto Heze-

kiah, when he persuadeth you, saymg. The Lord will deliver us. 33. Hath any of the gods of the nations delivered at all his land out of the hand of the king of Assyria ? 34. Where are the gods of Hamath, and of Arpad ? where are the gods of Sepharvaim, Hena, and Ivah ? have they deliveied Samaria out of mine hand? 35. Who are they, among all the gods of the countiies, that have delivered their country out of mine hand, that the Lord should deliver Jerusalem out of mine hand ? 36. But the people held their peace, and answered him not a w ord: for the king's commandment was, saying, An^w'er him not. 37. Then came Eliakim the son of Hilkiah,wJiich was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder, to Hezekiah, with their clothes rent, and told him the w ords of Rab-shakeh.

Here is,

I. Jerusalem besieged by Sennacherib's army; {v. 17.) he sent three of his great generals with a great host against Jerusalem. Is this the great king, the king of Assyria? No, ne\ er call him so; he is a base, false, perfidious man, and worthy to be made infamous to all ages; let him never be named with honour, that could do such a dishonourable thing as this, to take Hezekiah's money, which he gave him upon condition he should withdraw his army, and then, instead of quitting his country, according to the agreement, to advance against his capital city, and not send him his money again neither. Those are wicked men indeed, and, let them be ever so great, we will call them so, whose principle it is, not to make their promises binding, any further than is for their interest; now Hezekiah had too much reason to repent his treaty with Sennacherib, which hud made him much the poorer, and never the safer.

n. Hezekiah, and his princes and people, railed upon by Rab-shakeh, the chief speaker of the three generals, and that had the most satirical genius; he was instructed, no doubt, by Sennacherib, what to say, who intended hereby to pick a new quarrel with Hezekiah; he had promised, upon the receipt of Hezekiah's money, to withdraw his army, and therefore cannot for shame make a forcible attack upon Jerusalem immediately, but he sends Rab-shakeh to persuade Hezekiah to surrender it, and if he refuse, that shall serve him for a pretence (and a very poor one) to besiege it, and, if it hold out, to take it by storm. Rab-shakeh has the impudence to desire audience of the king himself at the conduit of the upper pool, without the walls; but Hezekiah has the prudence to decline a personal treaty, and sends three commissioners, (the prime-ministers of state,) to hear what he had lo say, but with a charge to them, not to answer that fool according to his folly, {v. 36.) for they could not convince him, but would certainly provoke him; and Hezekiah had learned of his father Da\ id to believe that then God would hear, when he, aa a deaf man, heard not, Ps. 38. 13 .. 15. One interruption they gave him in his discourse, wliich was only to desire him that he would speak to them now in the Syrian language, and they would consider of what he said, and report it to the king, and if they did not give him a satisfactory answer, then he might appeal to the people, by speaking in the Jews' language, v. 26. This was a reasonable re-

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quest, and agreeable to the custom of treaties, which is, that the plenipotentiaries should settle matters between themselves, before any thing be made public; but Eliakim did not consider what an uni-easonable man he had to deal with, else he would not have made this request, for it did but exasperate Rab-shakeh, and make him the more rude and boisterous, v, 27. Against all the rules of decency and honour, instead of treating with the commissioners, he menaces the soldiery, persuades them to desert or mutiny, threatens if they held out to reduce them to tiie last extremities of famine, and then goes on with his discourse, the scope of which, is, to persuade Hezekiah, and his pnnces and people, to surrender the city. Observe how, in order to this,

1. He magnifies his master the king of Assyria; once and again he calls him, 7'he great king, the king of jissyria, v. 19, 28. What an idol did he make of that prince whose creature he was! God is the great Kmg, but Sennacherib was, in his eye, a little god, and he would possess them with the same veneration for him that he had, and thereby frighten them into a submission to him; but to those who, by faith, see the King of kings in his power and glory, even the king of Assyria looks mean and little. What are the greatest of men, when either they come to compare with God, or God comes to contend with them' Ps. 82. 6, 7.

2. He endeavours to make them believe that it would be much for their advantage to surrender; if they held out, they must expect no other than to eat the refuse of all herbs, by reason of the want of provisions, which would be entirely cut off from them by the besiegers; but if they would capitulate, seek his favour with a present, and cast themselves upon his mercy, he would give them very good treatment, v. 31. I wonder with what face Rab-shakeh could speak of making an agreement with a present, when his master had so lately broken the agreement Hezekiah made with him, with that great present, v. 14. Can those expect to be trusted, thnt have been so grossly perfidious? But, Ad fiofiulum fihaleras — Rut gild the chain, and the vulgar -iVill let you bind them. He thinks to soothe up all with a promise, that if they would surrender upon discretion, though they must expect to be prisoners and captives, yet it would really be happy for them to be so. One would wonder he should ever th'nk to prevail by such gross suggestions as these, but that the Devil does tims impose upon sinners every day by his temptations. He will needs persuade them, (1.) That their imprisonment would be to their advantage, for they should eat every man of his own vine, v. 31. Though the property of their estates would be vested in the conquerors, yet they should have the free use of them; but he does not explain it now to them as he would afterward, that it must be understood just as much, and just as long, as tlie conqueror pleases. (2.) That their captivity would be much more to their advantage, I will take you away to a land like your own land; and what the better would they be ror that, when they must have nothing in it to call their own?

3. That which he aims at, especially, is, to convince them that it was to no purpose for them to stand it out; What confidence is this wherein thou trustest? So he insults over Hezekiah, v. 19. To the people he says, {y. 29.) " Let not Hezekiah deceive you into your own ruin, for he shall not be able to deliver you, you must either bend or break." It were well, if sinners would submit to the force of this argument, in making their peace with God —That it is therefore our wisdom to yield to him, because it is in vam to contend with him: what confidence IS that which those trust in, who stand it

out against him? jire we stronger than he? Or wliat shall we get by setting briers and thorns before a consuming fire ? But Hezekiah was not so helpless and defenceless as Rab-shakeh would here represent him.

Three things he supposes Hezekiah might trust to, and he endeavours to make out the insufficiency of each.

(1.) His own military preparations; Thou sayest, I have counsel and strength for the war; and "we find that so he had, 2 Chron. 32. 3. But this Rab-shakeh turns off with a slight, '* They are but vain words, thou art an unequal match for us," 7'. 20, With the greatest haughtiness and disdain imaginable, he challenges him to produce 2000 men of all his people that knew how to manage a horse, and will venture to give him 2000 horses, if he can; he falsely insinuates that he had no men, or none fit to be soldiers; {y. 23.) thus he thinks to run him down with confidence and banter, and will lay him any wager that one captain of the least of his master s servants is able to baffle him and all his forces.

(2.) His alliance with Egypt; he supposes that he trusted to Egypt for chariots and horsemen, (v. 24.) because the king of Isi-ael had done so, and of this confidence he truly says. It is a broken reed; (t. 21.) it will not only fail a man when he leans on it, and expects it to bear his weight, but it will run into his hand and pierce it, and rend his shoulder, as the prophet further illustrates this similitude, with application to Egypt; (Ezek. 29. 6, 7.) so is the king of Egypt, says he; and truly so had the king of Assyria been to Ahaz, who trusted-in him, but he distressed him, and strengthened him not, 2 Chron. 28. 20. They that trust to any arm of flesh, will find it no better than a broken reed; but God is the Rock of ages.

(3.) His interest in God, and relation to him; this was indeed the confidence in which Hezekiah trusted; (v. 22.) he supported himself by depending on the power and promise of God, with this he encouraged himself and his people; (t». 30.) The Lord will surely deliver us; (and again, v. 32.) this, he was sensible, was their great stay, and therefore he is most large in his endeavours to shake this, as David's enemies, who used all the arts they had, to drive him from his confidence in God, (Ps. 3. 2.—11. 1.) and thus did Christ's enemies, Matth. 27. 43.

Three things Rab-shakeh suggests to discourage their confidence in God, and they are all false.

[1.] That Hezekiah had forfeited God's protection, and thrown himself out of it, by destroying the high places and the altars, v. 22. Here he measures the God of Israel by the gods of the heathen, who delighted in the multitude of altars and temples, and concludes that Hezekiah had given a great offence to the God of Israel, in obliging his people to offer at one altar: this is one of the best deeds he ever did in his life, misconstrued as impious and profane, by one that did not, or would not, know the law of the God of Israel; if that be represented by ignorant and malicious men as evil and a provocation to God, which is really good and pleasing to him, we must not think it strange; if this was to be sacrilegious, Hezekiah would ever be so.

[2.1 That God had given orders for the destiuc-tion of Jerusalem, at this time; {v. 25.) Am I now come up without the Lord? This is all an empty boast; he did not himself think he had any commission from God to do what he did, (by whom should he have it?) but he makes this pretence, to amuse and terrify the people that were on the wall. If he had any colour at all for what he said, it might be taken from the notice which, perhaps, he had had, by the writings of the prophets, of the hand of God,

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in the destruction of the 10 tribes, and he thought he had as good a warrant for the seizing of Jerusalem as of Samaria; many that have fought against God, have pretended commissions from him.

[3.] That if Jehovah, the God of Israel, should undertake to protect them from the king of Assyria, yet lie was not able to do it; with this blasphemy he concludes his speech, {v. 33««35.) comparing the God of Israel with the gods of the nations whom he had conquered, and putting him upon a level With them, and concluding that because they could not defend and deliver their worshippers, the (iod of Israel could not defend and deliver his. See here. First, His pride; when he conquered a city, he reckoned himself to have conquered its gods, and valued himself mightily upon it; his high opinion of the idols, made him have a high opinion of himself as t<io hard for them. Secondly, His pro-faneness; the God of Israel was not a local deity, but the God of the whole earth, the only living and true God, the Ancient of days, and had often proved himself to be abo\e all gods; yet he makes no more of Him than of the upstart fictitious gods of Hamath and Arpad, unfairly arguing that the gods (as some now say the priests) of all religions are the same, and himself above them all. The tradition of the Jews is, that Rab-shakeh was an apostate Jew, which made him so ready in the Jews* language; if so, his ignorance of the God of Israel was the less excusable, and his enmity the less strange, for apostates are commonly the most bitter and Spiteful enemies, witness Julian. A great deal of art and management, it must be owned, there is in this speech of Rab-shakeh, but, withal, a great deal of pride, malice, falsehood, and blasphemy; one grain of sincerity would have been worth all this wit and rhetoric.

Lastly, We are told what the commissioners on Hezekiah's part did. 1. They held their peace; not for want of something to say both on God's behalf and Hezekiah's, they might easily and justly have upbraided him with his master's treachery, and breach of faith, and have asked him, What religion encourages you to hope that that will prosper? At least, they might have given him that grave hint which Ahab gave to Ben-hadad's like insolent demands; f Let not him that girdeth on the harness, boast as thous^h he had fiiit it off;) but the king had commanded'them not to answer him, and they observed their instructions. There is a time to keep silence, as well as a time to speak, and there are those to whom to offer any thing religious or rational, is to cast pearls before swine. What can be said to a madman? It is probable that their silence made Rib-shakeh yet more proud and secure, and so his heart was lifted up and hardened to his destruction. 2. Thev rent their clothes, in detestation of his blasphemy, and in grief for the despised afRicted condition of Jerusalem, the reproach of which was a burthen to them. 3. They faithfully reported the matter to the king, their master, and told him the words of Nab-shakeh, that he might consider what was to be done, what course they should take, and what answer they should return to Rab-sliakeh's summons.

CHAP. XIX.

Jerusalem's erreat distress we read of in the foreoroina; chapter, and left it besieged, insulted, threatened, terrified, and just ready to be swallowed up, by the Assyrian army. But in this chapter, we have an account of its glorious deliverance, not by sword or bow, but by prayer and prophecy, and by the hand of an ang^el. I. Hezekiah, in a g^reat concern, sent to the prophet Isaiah, to desire his prayers, (v. 1. .5.) and received from him an answer of peace, v. 6, 7. II. Sennacherib sent a letter to Hezekiah to fricrhten him into a surrender, v. «.. 18. Hezekiah, thereupon, by a very solemn prayer,

recommended his case to God, the righteous Judge, and begged help from him, v. 14.. 19. IV. God, by Isaiah, sent him a very comfortable message, assuring him of deliverance, v. 20..34. V. The army of the Assyrians was all cut off by an angel, and Sennacherib himself slain by his own sons, v. 36. . 37. And so God glorified himself, and saved his people.

1. 4 ND it came to pass, when kin^ He-J\. zekiah heard ?/, that lie rent his clothes, and covered himself with sackcloth, and went into the house of the Lord. 2. And he sent Eliakim, which teas over the household, and Shebna the scribe, and the elders of the priests, covered with sackcloth, to Isaiah the prophet, the son of Amoz. 3. And they said unto him. Thus saith Hezekiah, This day is a day of trouble, and of rebuke, and blasphemy: for the children are come to the birth, and,there is not strength to bring forth. 4. It may be the Lord thy God will hear all the words of Rab-shakeh, whom the king of Assyria his master hath sent to reproach the living God; and will reprove the words which the Lord thy God hath heard: wherefore lift up t/iij prayer for the remnant that are left. 5. So the servants of king Hezekiah came to Isaiah. 6. And Isaiah said unto them, Thus shall ye say to your master. Thus saith the Lord, Be not afraid of the words which thou hast heard, with which the servants of the king of Assyria have blasphemed me. 7. Behold, I will send a blast upon him, and he shall hear a rumour, and shall return to his own land; and I will cause him to fall by the sword in his own land.

The contents of Rab-shakeh's speech being brought to Hezekiah, one would ha\ e expected (and it is likely Rab-shakeh did expect) that he should have called a council of war, and it should have been debated, whether it was best to capitulate or no. Before the siege, he had taken counsel with his firinces, and his mighty men, (2 Chron. 32. 3.) but that would not do now; his greatest relief is, that he has a God to go to, and what passed between him and his God on this occasion, we have here an account of.

I. Hezekiah discovered deep concern at the dishonour done to God by Rab-shakeh's blasphemy. When he heard it, though at second hand, he rent his clothes, and covered himself with sackcloth, v. 1 Good men were wont to do so, when they heard ol any reproach cast on God's name; and great men must not think it any disparagement to them, to sympathize with the injured honour of the e reat Grd. Royal robes are not too good to be rent, nor royal flesh too good to be clothed with sackclrtli, in humiliation for indignities done to Gf^d, and for the perils and terrors of his Jerusalem. This, God now called to, and was displeased with those who were not thus affected ;(Isa. 22. 12. . 14.) Behold joy and gladness, slaiiing oxen and killing sheep, though it was a day of trouble and perpleocity in the valley of vision; {y. 5.) which refers to this very event. The king in sackcloth, but many of his subjects in soft clothing.

II. He went up to the house of the Lord, according to the example of the psalmist, who, when he-

II. KINGS, XIX.

■was 5rie.ved at the pride and prosperity of the wicked, iven! into the sanctuary of God, and there understood their end, Ps. 73. 17. He went to the house of God, to meditate and pray, and get his spirit into a sedate composed frame, after this agitation. He was not considering what answer to return to Rab-shakeh, but refers himself to God, 7'hou shalt answer. Lord, for me; Herbert. In the house of the Lord he found a place both of rest and refuge, it treasury, a magazine, a council-chamber, and all he needed, all in God. Note, When the church's enemies are very daring and threatening, it is the wisdom and duty of the church's friends to apply themselves to God, appeal to him, and leave then-cause with him.

III. He sent to the prophet Isaiah, by honourable messengers, in token of the great respect he had for him, to desire his prayers, v. 2. . 4. Elia-kim and Shebna were two of those that had heard the words of Rab-shakeh, and were the better able both to possess and to affect Isaiah with the case. The elders of the priests were themselves to pray for the people, in the time of trouble, Joel 2. 17. but they must go to engage Isaiah's prayers, because he could pray better, and had a better interest in heaven. The messengers were to go in sackcloth, because they were to represent the king, who was so clothed. Their errand to Isaiah was, Lift ufi thy prayer for the remnant that is left, that is, for Ju-dah, which is but a lemnant now that the 10 tribes are gone; for Jerusalem, which is but a remnant now tl;at the defenced cities of Judah are taken. Note, 1. It is very desirable, and what we should be desirous of when we are in trouble, to have the prayers of our friends for us. In begging it, we honour God, we honour prajer, and we honour our brethren. 2. When we desire tlie prayers of others for us, that must not excuse us from praying for ourselves. When Hezekiah sent to Isaiah, to pray for him, he himself went into the house of the Lord, to offer up his own prayers. 3. Those wlio speak from God to us, we should in a particular manner desire to speak to God foj- us. He is a firofihet, and he shall fir ay for thee. Gen. 20. 7. The groat Prophet is tlie great Intercessor. 4. Those are likely to prevail with fiod, that lift ufi their prayers, that is, that lift u]) their hearts in prayer. 5. \\'hen the interests of God's church are brought very low, so that there is l)iit a remnant left, few friends, and those weak, and at a loss, tlien it is time to lift up. our fir ay ers for that remnant.

Two tilings are urged to Isaiah, to engage his prayers for them.

(i.) Their fears of the enemy, i\ 3. " He is insolent and haughty, it is a day of rebuke and blasphemy, we are despised, God is dishonoured, upon this accotint it is a day of trouble, never were such a king and kingdom so trampled on and abused as we are; our soul is ejcceedingly filled with the contempt of the proud; and it is a sword in our bones, to hear them reproach our confidence in God, and say. Where is now your God? And, which is worst of all, we see not which way we can help ourselves, and get clear of the reproach. Our cause is good, our people are faithful, l)ut we are quite overpowered with numbers; the children are brought to the birth, now is tlic time, the critical moment, when, if ever, we must be relieved; one successful lilow given to the enemy, would accomplisli our wishes. But alas, we are not able to gi\e it; there is not strength to bring forth. Our case is as deplorable, and calls for as speedy help, as that of a woman in travail, that is quite spent with her throes, so that she has not strength to bear the child. Compare with this Hos. 13. 13. We are ready to perish; //' thou canst do any thing, have compassion upon lis, and help us. "

(2.) Their hopes in God. To him they look, on him they depend, to appear for them; uie woid from him will turn the scale, and save the sinking renmant; if he but reprove the words of Rab-shakeh, that is, disprove them, (7^ 4.) if he undertake to convince and confound the blasphemer, all will be well. And this they trust he will do, not for their merit's sake, but for his own honour's s;ike, because he has refiroached the living (iod, by levelling him with dead and dumb idols. They have reas( n to think the issue will be good, for they can interest God in the quariel; Ps. 74. 22, Arise', O God, plead thine own cause, "He is the Lord thy God," say they to Isaiah, "thine, whose glory thou art concerned for, and whose favour thou ;.rt interested in. He has heard and known the blasphemous words of Ral)-shakeli, and therefore, it may be, he will hear and rebuke them. \A'e hope he will. Help us with thy prayers to bring the cause before him, and then we are c iitent to leave it with him."

IV. God, by Isaiah, sent to Hezekiah, to assure him that he would glorify himself in the ruin of the Assyrians. Hezekiah sent to Isaiah, not to hiquiii; concerning the event, as many did that sent to th»' prophets, {Shall I recover? or the like,) but to desire his assistance in his duty It was this that he was solicitous about; and therefore G( d let him know what the event should be, in recompense of his care to do liis duty, v. 6, 7. 1. God interests himself in the cause; 7'hei/ have blasphemed me. 2. He encourages Hezekiah, who was much dismayed; lie not afraid of the nvords which thou hast heard: they are but words, (though swelling and fiery words,) and words are but wind. 3. He promised to frighten the king of Assyria worse than Rab-shakeh had frightened him; I ivill send a blast upon him, that pestilential bieath which killed his army, upon which, terrors shall seize him, and drive him into his own country, where death shall meet him. This short threatening from the mouth of (iod, would do execution, when all the impotent menaces that came from Rab-shakeh's mouth, would vanish into air.

8. So llab-sliakch returned, and (bund the king; of Assyria w anine; against I^ihnah : for he liad heard that he was departed from liarhish. 9. And when he heard say of Tirhakah king of Ethiopia, Behold, he is come out to fight against thee ; he sent messengers again unto Hezekiali, saying, 10. Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God in whom thou truslest deceive thee, saying, Jerusalem shall not be delivered into the hand of the king of Assyria. 11. Behold, thou hast heard what the kings of Assyria have done to all lands, by destroying them utterly; and shak thou be delivered ? 12. Have the gods of the nations delivered them which my fathers have destroyed \ns Gozan, and Haran, and Rezeph, and the children of Eden which ?/'erf? in Thelasar? 13. Where is the king of Hamath, and the king; of Arpad, and the king; of the city of Sepharvaim, of Hena, and Ivah ? 14. And Hezekiah received the letter of the hand of the messengers, and read it: and Hezekiah went up into the house of the L>oi{D,and spread it before the Lord. 15. And Hezekiah ptayed befoi^

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the Lord, and said, O Lord God of Israel, which dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth ; thou hast made heaven and earth. 16. Lord, bow down thine ear, and hear : open, Lord, thine eyes, and see; and -hear the words of Sennacherib, which hath sent him to reproach the living God.

17. Of a truth, Lord, the kings of Assyria 6ave destroyed the nations and their lands,

18. And have cast their gods into the fire : for they iDcre no gods, but the work of men's hands, wood and stone; therefore they have destroyed them. 19. Now therefore, O Lord our God, I beseech thee, save thou us out of his hand, that all the kingdoms of the earth may know that thou art the Lord God, even thou only.

Rab-shakeh, having delivered his message, and received no answer, (which silence, whether he took it for a consent or a slight, does not appear,) left his army before Jerusalem, under the command of the other generals, and went himself, to attend the king his master for further orders. He found him besieging Libnah, a city that had revolted from Judah, ch. 8. 22. Wliether he had taken Lachish or no, is not certain; some think he departed from it, because he found the taking of it impracticable, V. 8. However, he was now alarmed with the rumour that the king of the Cushites, who liordered upon the Arabians, was coming out against him with a great army, v. 9. This made him very desirous to gain Jerusalem with all speed. To take it by force, would cost him more time and men than he could well spare, and therefore he renews his attack upon Hezekiah, to persuade him tamely to-surrender it. Having found him an easy man once, ch. 18. 14. when he said, That which thou {luttest on me I will bear, he hoped again to frighten him into a submission, but in vain. Here,

I. Sennacherib sent a letter to Hezekiah, a railing letter, a blasphemous letter, to persuade him to surrender Jerusalem, because it would be to no purpose for him to think of standing it out. His letter IS to the same purport with Rab-shakeh's speech; there is nothing new offered in it. Rab-shakeh had said to the people, Let not Hezekiah deceive you, ch. 18. 29. Sennacherib writes to Hezekiah, Let not thy God deceive thee, v. 10. Those that have the God of Jacob for their help, and whose hofje is in the Lord their God, need not fear being deceived by him, as the heathen were by their gods.

To terrify Hezekiah, and drive him from his anchor, he magnifies himself and his own achievements. See how proudly he boasts, 1. Oi the lands he had conquered, {v. 11.) all lands; and destroyed utterly! How are the mole-hills of his victoi-ies swelled to mountains! So far was he from destroying all lands, that, at this time, the land of Cush, and Tirhakah its king, were a terror to him. What vast hyperboles may one expect in proud men's praises of themsehes! 2. Of the gods he had conquered, V. 12. "Each vanquished nation had its gods, which were so far from being al)le to deliver them, that they fell with them: and shall thy God deliver thee?" 3. Of the /cings he had conquered, (v. 13.) the king of Llamath, and the kin^ ofArfiad. Whether he means the prince or the idol, he means to make hinaself appear greater than either, and therefore very formidable, and the terror of the mighty in the land of the living.

n. Hezekiah encloses this in another letter, a praying letter, a believing letter, and sends it to the King of kings, who judges among the gods. Hezekiah was not so haughty, as not to receive the letter, though we may suppose the superscription did not give him his due titles; when he had received it, he was not so careless as not to read it; when he had read it, he was not in such a passion as to write an answer to it in the same provoking language; but he immediately went up to the temjjle, presented himself, and then spread the letter before the Lord, V. 14. Not as if God needed to have letters showed him, (he knew what was in it before Hezekiah did,) but hereby he signified that he acknowledged God in all his ways, that he desired not to I'.ggravate the injuries his enemies did him, or to make them appear v/orse than they were, but desired thev might be set in a true light; and that he referred himself to God, and his righteous judgment, upon the whole matter. Hereby likewise he would affect himself in the prayer he came to the temple to make; and we have need of all possible helps to quicken us in that duty.

In the prayer which Hezekiah prayed over this letter,

1. He adores the God whom Sennacherib had blasphemed; (z'. 15.) calls him the God of Israel, because Israel was his peculiar people; and the God that dwelt between the cherubims, because there was the peculiar residence of his glory upon eanh; but gives glory to him as the God of the whole earth, and not as Sennacherib fancied him to be, the God of Israel only, and confined to the tem])le. "Let them say what they will, thou art sovereign Lord, for thou art the God, the Ciod of gods; sole Lord, even thou alone; universal Lord of all the kingdoms of the earth; and rightful Lord, for thou hast made heaven and earth. Being Cieator of all, by an incontestable title, thou art Owner and Ruler "of all."

2. He appeals to God concerning the insolence and profaneness of Sennacherib, v. 16. "Lord, hear; Lord, see. Here it is under his own hand." Had Hezekiah only been abused, he would have passed it by; but it is God, the living God, that is reproached, the jealous God. Lord, what wilt thou do for thy great name?

3. He owns Sennacherib's triumphs over the gods of the heathen, but distinguishes between them and the God of Israel, v. 17, 18. They have indeed cast their goas into the fire; for they were no gods, unable either to help themselves or their worshippers, and therefore no wonder that they have destroyed them; and, in destroying them, though they know it not, they really served the justice and jealousy of the God of Israel, who has determined to extirpate all the gods of the heathen. But they are deceived, who think they can therefore be too hard for him. He is none of the gods whom men's hands have made, he has himself made all things, Ps. 115. 3, 4.

4. He prays that God would now glorify himself in the defeat of Sennacherib, and the deliverance of Jerusalem out of his hands, T. 19. " J^ow therefore save us; for if we be conquered, as other lands are, they will say that thou art conquered, as the gods of those lands were: but, Lord, distinguish thyself, by distinguishing us, and let all the world know, and be made to confess, that thou art the Lord God, the self-existent, sovereign God, even thou onli/, and that all pretenders are \anity and a lie." Note, The best pleas in prayer are those which are taken from God's honour; and therefore, the Lord's prayer begins with Hallowed be thy 7iame, and concludes with Thifie is the glory.

20. Then Isaiah the son of Amoz sent tc Hezekiah, saying, Thus saith the liORt

II. KINGS, XIX.

God of Israel, That whicli thou hast prayed to nie against Sennacherib king of Assyria I have heard. 21. This is the word that the Lord hath spoken concerning him ; The virgin the daughter of Zion hath despised thee, and laughed thee to scorn ; the daughter of Jerusalem hath shaken her head at thee. 22. Whom hast thou reproached and blasphemed ? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the Holy One of Israel. 23. By thy messengers thou hast reproached the Lord, and hast said, With the multitude of my chariots 1 am come up to the height of the mountains, to the sides of Lebanon, and will cut down the tall cedar-trees thereof, and the choice fir-trees thereof: and I will enter into the lodgings of his borders, and into the forest of his Car-mel. 24. I have digged and drunk strange waters, and with the sole of my feet have I dried up all the rivers of besieged places. 25. Hast thou not heard long ago how I have done it, and of ancient times that I have formed it ? now have I brought it to pass, that thou shouldest be to lay waste fenced cities into ruinous heaps. 26. Therefore • their inhabitants were of small power, they were dismayed and confounded ; they were as the grass of the field, and as the green herb, as the grass on the house-tops, and as corn blasted before it be grown up. 27. But I know thy abode, and thy going out, and thy coming in, and thy rage against me. 28. Because thy rage against me and thy tumult is come up into mine ears, therefore I will put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou earnest. 29. And this shall be a sign unto thee, Ye shall eat this year such things as grow of themselves, and m the second year that which springeth of the same; and in the third year sow ye and reap, and plant vineyards, and eat the fruits thereof 30. And the remnant that is escaped of the house of Judah shall yet again take root downward, and bear fruit upward. 31. For out of Jerusalem shall go forth a remnant, and theA^ that escape out of mount Zion: the zeal of the Lord of hosts shall do this. 32. Therefore thus saith the Lord concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it. 33. By the way that he came, by the same shall he return, and shall not come into this city, saith the Lord. 34. For T will defend this city to save it, for mine own sake, and for my servant David's sake.

We have here the gracious copious answer whirh God gave to Hezekiah's prayer. The message which he sent him by the same hand, v. 6, 7. one would think, had been an answer sufficient to his prayer; but, that he might have strong consolation, he is encouraged by two immutable things, in which it nvaa imfiossible Jor God to lie, Heb. 6. 18. In general, God assures him that his prayer was heard, his prayer against Sennacherib, v'. 20. Note, The case of those is miserable, that have the prayers of God's people against them. For if the oppressed cry to God against the oppressor, he nvill hear, Exod. 22. 23. God hears and answers; hears •with the saving strength of his right hand, Ps. 20. 6.

This message speaks two things:

I. Confusion and shame to Sennacherib and his forces. It is here foretold that he should be humbled and broken. The prophet elegantly directs his speech to him, as he does, Isa 10. 5, O As-Syrian, the rod of mine anger. Not that this message was sent to him, but what is here said to him he was made to know by the event; Providence spake it to him with a witness; and perhaps his ovm heart was made to whisper this to him; for God has more ways than one of speaking to sinners in his wrath, so as to vex them in his sore disfileasure, Ps. 2. 5.

Sennacherib is here represented,

1. As the scorn of Jerusalem, v. 21. He thought himself the terror of the daughter of Zion, that chaste and beautiful virgin, and that by his tlireats he could force her to submit to him; •* But, being a virgin in her Father's house, and under his protection, she defies thee, despises thee, laughs thee to scorn. Thine impotent malice is ridiculous; he that sits in heaven, laughs at thee, and therefore so do those that abide under his shadow." By this word God intended to silence the fears of Hezekiah and his people. Though to an eye of sense the enemy looked formidable, to an eye of faith he looked despicable.

2. As an enemy to God; and that was enough to make him miserable. Hezekiah pleaded this; "Lord, he has reproached thee," v. 16. "He has," saith God, "and I take it as against myself," V. 22. Whom hast thou rffiroached? Is it not the Holy One of Israel, whose honour is dear to him, and who has power to vindicate it, which the gods of the heathen have not? JVemo me imfiune lacessit — Ab one shallproTotce me with impunity.

3. As a proud vain-glorious fool, that %\>vike great swelling words of vanity, and boasted of a false gift; by his bonsts, as well as by his threats, reproaching the Lord. For, (1.) He magnified his own achievements out of measure, and quite above what really they were, v. 23, 24. This was not in the letter he wrote, but God lets Hezekiah know that he not only saw what was written there, but heard what he said elsewhere, probably in the speeches he made to his councils or armies. Note, God takes notice of the boasts of proud men, and will call them to an account, that he may look upon them, and abase them, Job 40. 11. What a mighty figure does Sennacherib think he makes! Driving his chariots to the tops of the highest mountains, forcing his wav througli woods and rivers, breaking through all difficulties, making himself master of all he had a mind to; nothing could stand before him, or be withheld from him, no hills too high for him to climb, no trees too strong for him to fell, no waters too deep for him to dry up, as if he had the power of a God, to speak and it is done. (2.) He took to himself the glory of doing these great things, whereas they were all the Lord's doing, v. 25, 26. Sennacherib, in his letter, had appealed to what Hezekiah had heard, v. II, Thou hast heard what

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the kings of Assyria have done; but, in answer to that, he is reminded of what God has done for Israel of old, drying up the Red-sea, leading them through the wilderness, planting them in Canaan; •♦What are all thy doings to these? And as for the desolations thou hast made in the ^arth, and particularly in Judah, thou art but the instrument m God's hand, a mere tool: it is / that have hrought it to fiass; I gave thee thy power, gave thee thy success, and made thee what thou art; raised thee up to lay waste fenced cities, and so to punish them for their wickedness, and therefore their inhahitants were of small fiower." What a foolish insolent thing was it for him to exalt himself above God, and against God, upon that which he had done by him and under him. Sennacherib's boasts here are expounded, Isa. 10. 13, 14, By the strength of my hand I have done it, and by my •wisdom, &c. and they are answered, x>. 15, Shall the axe boast itself against htm that heweth there-tvtth? It is surely absurd for the fly upon the wheel to say, What a dust do I make! Or for the sword in the hand to say. What execution do I do! If God be the principal Agent in all that is done, boasting is for ever excluded.

4. As under the check and rebuke of that God whom he blasphemed. All his motions were, (1.) Under the divine cognizance, xk 27. " I know thy abode, and what thou dost secretly devise and design; thu going out and coming in, marches and counter marches, and thy rage against me and my peop'ie, the tumult of thy passions, the tumult of thy preparations, the noise and bluster thou makest, \ know it all." That was more than Hezekiah did, tvho wished for intelligence of the enemy's motions; but what need, when the eye of God was a constant spy upon him? 2 Chron. 16. 9. (2.) Under the divine control, v. 28. " I -will fiut my hook in thy nose; thou great Leviathan," Job 41. 1, 2. " M^y bridle in thy jaws, thou great Behemoth. I will restrain thee, manage thee, turn thee where I please, send thee home, re infecta — disafifiointed of thy aim. " Note, It is a great comfort to all the church's friends, that God has a hook in the nose, and a bridle in the jaws, of all her enemies; can make even their wrath to serve and praise him, and then restrain the remainder of it; Here shall its proud waves be staid.

II. Salvation and joy to Hezekiah and his people. This shall be a sign to them of God's favour, and that he is reconciled to them, and his anger is turned away; (Isa. 12. 1.) a wonder in their eyes, (for so a sign sometimes signifies,) a token for good, and an earnest of the further mercy God has in store for them, that a good issue shall be put to their present distress in every respect.

1, Provisions were scarce and dear; and what should they do for food? The fruits of the earth were devoured by the Assyrian army, Isa. 32. 9, 10, &c. Why, they shall not only dwell in the land, but verily they shall be fed. If God save them, he will not starve them, nor let them die by famine, when they had escaped the sword: *'Eat ye this year that vjhich groweth of itself and ye shall find ennoijh rf that. Did the Assyrians reap what you sowed? You shall reap what you did not sow." Bir. the next year was the sabbatical year, when the land was to rest, and they must neither sow nor reap. What must they do that year? Why, Jehovah-Jireh, The Lord will provide; God's blessing shall save them seed and labour, and, that vear too, the voluntary productions of the earth shall serve to maintain them, to remind them that the earth hrought forth before there was a man to till it. Gen. 1. 11, And then, the third year, their husbandry should return into its former channel, and thev should sow and reap as they used to do.

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2. The country was laid waste, families were broken up and scattered, and all was in confusion; how should it be otherwise, when it was ovennin by such an army? As to this, it is promised that the remnant that is escaped of the house of Judah, that is, of the country people, shall yet again be planted in their own ha!>itations, upon their own estates, shall take root there, shall increase and grow rich, v. 30. See how their prosperity is described; it is taking root downward, and bearing fruit upward, being well fixed, and well provided for themselves, and then doing gond to others. Such is the prosperity of the soul; k is taking root downward by faith in Christ, and then being'fruitful in fruits of righteousness.

3. The city was shut up, none went out or came in; but now the remnant in Jerusalem and Zioii shall go forth freely, and there shall be none to hinder them, or make them afraid, v. 31. Great destruction had been made both in city and country, but in both there was a remnant that escaped, which typified the saved remnant of Israelites indeed, as appears by comparing Isa. 10. 22, 23. (which speaks of this very event,) with Rom. 9. 27, 28 they shall go forth into the glorious liberty of the children of God.

4. The Assyrians were advancing toward Jerusalem, and would, in a little time, besiege it in form, and it was in great danger of falling into their hands. But it is here promised that the siege they feared should be prevented; though the enemy were now (as it should seem) encamped before the city, yet they were never to come into thf city, no, nor so much as to shoot an arrow into it, v. 32, 33. He shall be forced to retire with shame, and, a thousand times, to repent his undertaking. God himself undertakes to defend the city, {v. 34.) and that person, that place, cannot but be safe, which he undertakes the protection of.

5. The honour and truth of God are engaged for the doing of all this. These are great things, but how will they be effected? Why, the zeal of the Lord of hosts shall do this, v. 31. He is Loi-d of hosts, has all creatures at his beck, therefore he is able to do it; he \^ jealous for Jerusalem with great jealousy; (Zech. 1. 14.) having espoused, her a chaste virgin to himself, he will not suffer her to be abused, v. 21. "You have reason to think yourselves unworthy that such great things should be done for you; but God's own zeal will do it." His zeal, (1.) For his own honour; {x>. 34.) " I will do it for my own sake, to make me an everlasting name." God's reasons of mercy are fetclied from within himself. (2.) For his own truth; " I will do it for my servant David's sake; not for the sake of his merit, but the promise made to him, and the covenant made with him, those sure mercies of David." Thus all the deliverances of the church are wrought for the sake of Christ, the son of David.

35. And it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians a hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses. 36. So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. .37. And it came to pass, as he was worshipping in the house of Nisroch his god, that Adram-melech and Sharezer his sons smote him with the sword: and they escaped into the

II. KINGS, XX.

land of Armenia. And Esar-haddon his son reigned in his stead.

Sometimes it is long ere prophecies were accomplished, and promises performed; but here the word was no sooner spoken than the work was done.

I. The army of Assyria was entirely routed. That night wliicli immediately followed the sending of this message to Hezekiah, when the enemy was just sat down before the city, and were preparing (as we now say) to open the trenches, that night was the main body of their army slain upon the spot by an angel, v. 35. Hezekiah had not force sufficient to sully out upon them, and attack their camp, nor would God do it by the sword or bow; but he sent his angel, a destroying angel, in the dead of the night, to make an assault upon them, which their sentinels, though ever so wakeful, could neither discover nor resist. It was not by (he sword of a mighty man, or of a mean man, that is, not of any man at all, but of an angel, that the Assyrian army was to fall, Isa. 31.8. such an angel as slew the first-born of Egypt. Josephus says it was done by a pestilential disease, which was instant death to them. The number slain was very great, 185,000 men, and Rab-shakeh, it is likely, among the rest. When the besieged arose early in the morning, behold, they were all dead corpses, scarcely a living man among them. Some think the 76th Psalm was penned on this occasion, where we read that the stout-hearted were spoiled, and slept their sleep, their last, their long sleep, V. 5. See how great, in power and might, the holy angels are, when one angel, in one night, could make so great a slaughter. See how weak the mightiest of men are before almighty God: who ever hardened himself against him, and prospered? The pride and blasphemy of the king are punished by the destruction of his army. All these lives are s icrificed to God's glory, and Zion's safety. The prophet shows that therefore Ciod suffered this vast rendezvous to be made, that they might be gathered as sheaves into the floor, Mic. 4. 12, 13.

II. "The king of Assyria was hereby put into the utmost confusion; ashamed to see himself, after all his proud boasts, thus defeated, and disabled to pursue his conquests, and secure what he had, (for this, we mav suppose, was the flower of his army,) and continually afraid of falling under the like stroke himself, he departed, and went, and returned. The manner of the expression intimates, the great disorder and distraction of mind he was in; (ti. 36.) and it was not long before God cut him off too, by the hands of two of his own sons, v. 37. 1. They that did it, were \ ery wicked, to kill their own father, (whom they were bound to protect,) and in the act of his devotion; monstrous villany! But, 2. God was righteous in it. Justly are the sons suffered to rebel against their father that begat them, when he' was in rebellion against the God that made him. They whose children are unduti-fal to them, ought to consider, whether they have not been so to their Father in heaven. The God of Israel had done enough to convince him that he was the only true God, whom therefore he ought to worship; yet he persists in his idolatry, and seeks to his false god for protection against a God of irresistible power. Justly is his blood mingled with his sacrifices, who will not be convinced by such a plain and dear-bought demonstration of his folly in worshipping idols.

His sons that murdered him were suffered to escape, and no pursuit made after them; his subjects perhaj)s being weary of the government of so proud a man, and thinking themselves well rid of him. And Ills sons would be looked upon as the more excusable jn Mhat they had done, if it be true (as

Bishop Patrick suggests) that he was low vo»vmg to sacrifice tiiem to his god, so that it \«&s for their own preservation that they sacrificed him. His successor was another son, Esar-haddon, who (as it should seem) did not aim, like his father, to enlarge his conquests, but rather to improve them; for he it was that first sent colonies of Assyrians to inhabit the country of Samaria, though it is mentioned before, ch. 17. 24. as appears, Ezra 4. 2. where the Samaritans say it was Esar-haddon that brought them, thither.

CHAP. XX.

In this chapter, we have, I. Hezekiah's sickness, and his recovery from that, in answer to prayer, in performance of a promise, in the use of means, and confirmed with a sign, V. 1 . . 11. II. Hezekiah's sin, and his recovery from that, v. 12.. 19. In both these, Isaiah was God's messenger to him. III. The conclusion of his reign, V. 20, 21.

1. "jTN those days was Hezekiah sick unto JL death. And the prophet Isaiah the son ofAmoz came to him, and said unto him, Thus saith the Lord, Set thine house in order; for thou shaU die, and not hve. 2. Then he turned his face to the wall, and prayed unto the Lord, saying, 3. I beseech thee, O Lord, remember now how I have walked before thee in truth and with a perfect heart, and have done that lohich is good in thy sight. And Hezekiah wept sore. 4. And it came to pass, afore Isaiah was gone out into the middle court, that the word of the Lord came to him, saying, 5, Turn again, and tell Hezekiah, the captain of my people. Thus saith the Lord, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee; on the third day thou shalt go up unto the house of the Lord. 6. And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand o< the king of Assyria; and I will defend this city for mine own sake, and for my servant David's sake. 7. And Isaiah said. Take a lump of figs. And they took and laid it on the boil, and he recovered. 8. And Hezekiah said unto Isaiah, What shall be the sign that the Lord will heal me, and that I shall go up into the house of the Lord the third day? 9. And Isaiah said. This sign shalt thou have of the Lord, that the Lord will do the thing that he hath spoken : Shall the shadow go forward ten degrees, or go back ten degrees ? 10. And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees. 11. And Isaiah the prophet cried unto the Lord ; and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz.

The historian, having showed us blasphemmg Sennacherib destroyed in the midst of the prospect*^

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of life, here shows us praying Hezekiah delivered in the midst of the prospects of death, the days of the former shortened, of the latter prolonged.

I. Here is Hezekiah's sickness. In those days, that is, in the same year in which the king of Assyria besieged Jerusalem, for he reigning, in all, 29 years, and surviving this, 15 years, this must be in his 14th year, and so was that, ch. 18. 13. Some think it was at tlie time tliat the Assyrian army was besieging the city, or preparing for it, because God promises, v. 6, / will dijend the city, which promise was afterwards repeated, when the danger came to be most imminent, ch. 19. 34. Others think it was soon after the defeat of Sennacherib; and then it shows us the uncertainty of all our comforts in this world: Hezekiah, in the midst of his triumphs in the favour of (iod, and over the forces of his enemies, is seized with sickness, and under the arrest of death; we must therefore always rejoice with tremliling. It should seem, he was sick of the plague, for we read of the boil or plague-sore, v. 7: The same disease which was killing to the Assyrians, was trying to him; God took it from him, and put it upon his enemies. Neither greatness nor goodness can exempt from sickness, from sore and mortal sicknesses. Hezekiah, lately favoured of heaven above most men, yet is sick unto death, in the midst of his days—under 40, and yet sick and dying; and perhaps he was the more apprehensive of its being fatal to \\\m, because his father died when he was about his age, 2 or 3 years younger; "In the midst of life we are in death."

II. Warning brought him to prepare for death; it is brought by Isaiah, who had i)een twice, in the former chapter, a messenger of good tidings to him; we cannot expect to receive from God's prophets any other than what they have received trom the Lord, and we must welcome that, be it pleasing or unpleasing: he tells him, 1. That his disease was mort d, and, if he were not recovered by a miracle of mercy, would he certainly fatal; Thou shalt die, and not live. 2. That therefore he must, with all speed, get ready for death; this we should feel lightly concerned to do, when we are in health, but are most loudly called to do, when we come to be sick; set the heart in order by I'enewed acts of repentance, and faith, and resignation to God, with cheerful farewells to tliis world, and welcomes to another; and if it be not done before, (which is the best and wisest course,) set tlie house in order, make thy will, settle thy estate, put thine affairs in the best posture thou canst, for the ease of those that ' shall come after thee. Isaiah speaks not to Hezekiah of his kingdom, only of his house; David, being J a prophet, had authority to appoint who should reign after him, but other kings did not pretend to bequeath their crowns as part of their goods and chattels. |

III. His prayer, hereupon; He prayed unto the Lord, V. 2. Is any sick? Let him be prayed for, j let him be prayed with, and let him pray. Hezekiah had found in the foregoing chapter, that it was not in vain to wait upon God, but that the ; prayers of faith bring in answers of peace; therefore will he call upon God as long as he lives. Hap- ' py returns of prayer are engagements and encouragements to continue instant in prayer; he had now received the sentence of death within himself, and, 1. If it were reversible, it must be reversed by prayer. When God purposes mercy, he will, for this, be inquired of, Ezek. 36. 37. We have not, if we ask not, or ask amiss. 2. If not, prayer is one of the best ])reparations for death, because by it we fetch_ in strength and grace from God to enable us to finish well. Observe,

(1.) The circumstances of this prayer. [1.] He tinned his face to the wall, probably, as he lay in

his bed; this he did, perhaps, for privacy; he could not i-etire to his closet as he used to do, but he retired as well as he could, turned from the company that were about him, to converse with God. When we cannot be so private as we would be, in our devotions, nor perform them with the usual outwai-d expiessions of reverence and solemnity, yet we must not therefore omit them, but compose ourselves t'> them as well as we can; or, as some think, he turned his face toward the temple, to show how wiilingh he would have gone up thither, to pray this prayer, (as he did, ch. 19. 1, 14.) if he had been able;'and remembering what encouragements were given to all the prayers that should be made in or toward that house. Christ is our Temple; to him we must have an eye in all our prayers, for no man, no service, comes to the Father 6ut by him. [2.] Hewe/ii sore; some gather from hence that he was unwilling to die; it is in the nature of man to have some dread of the separation of soul and bodv, and it was not strange, if the Old Testament saints, to whom another world was but darkly revealed, were not so willing to leave this as St. Paul and other New Testament saints were; there was also something peculiar in Hezekiah's case, he was now in the midst of his usefulness, had begun a good work of refornia-tion, which he feared, if he should die, through the corruption of the people, would fall to the ground; if this was before the defeat of the Assyrian army, as some think, he might therefore be loath to die, because his kingdom was in imminent danger of being ruined; however, it does not appear that he had now any son, Manasseh, that succeeded him, was not born till three years after, and if he die childless, both the peace of his kingdom, and the promise to David, would be in danger: but perhaps these were only tears of importunity, and expressions of a lively affection in prayer; Jacob wept and made supplication, and our blessed Saviour, though I most willing to die, yet offered up strong cries, with tears, to him whom he knew to be able to save him, Heb.5. 7. Let Hezekiah's prayer interpret his tears, and in that we find nothing that intimates him to have been under any of that fear of death, which has either bondage or torment.

(2.) The prayer vfself; ''Remember now, O Lord, how I have walked before thee in truth; and either spare me to live, that'I may continue thus to walk, or, if my work be done, receive me to that glory which thou hast prepared for those that have thus walked." Observe here, [1.] The description of Hezekiah's piety; he had had his conversation in the world with right intentions, "I have walked before thee, as under thine eye, and with an eye ever toward thee; from a right principle, in truth, and with un upright heart; and by a right rule, I have done that which is good in thy sight." [2.] The comfort he now had in reflection upon it; it made his sick bed easy. Note, The testimony of conscience for us, that we have walked with God in our integrity, will be much our support and rejoicing when we come to look death in the face, 2 Cor. 1. 12. [3.] The humble mention he makes of it to God, Lord, reme7tiber it now; not as if God needed to be put in mind of any thing by us, he is greater than our hearts, and knows all things; or, as if th<; reward were of debt, and might be demanded as due; it is Christ's I'ighteousness only that is the purchase of mercy and grace; but our own sincerity may be pleaded as the condition of the covenant which God has wrought in us; "It is the work of thine own hands. Lord, own it." Hezekiah does not pray, "Lord spare me;" or, "Lord, take me, God's will be done;" but. Lord, remember me; whether I live or die, let me be thine.

IV. The answer which God immediately gave to this prayer of Hezekiah's; the prophet was got but

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II. KINGS, XX.

to the middlf; court, when he was sent back with another message to Hezekiah, {v. 4, 5.) to tell him that he should recover: not that there is with God yea or nay, or that he ever says and unsays; but, iipon Hezekiah's prayer, which he foresaw, and which his Spirit inclined him to, God did that for him, which otherwise he would not have done. God here calls Hezekiah the captain ofhisfieopky to intimate that he would reprieve him for his people's sake, because, in this time of war, they could ill spare such a captain: he calls himself the God of David, to intimate that he would reprieve him, out of a regard to the covenant made with David, and the promise that he would always ordain a lamp for iiim.

In this answer, 1. God honours his prayers by the notice he takes of them, and the reference he has to them in this message, / have heard thy prayers, I have seen thy tears; prayers that have much life and affection in them, are, in a special manner, pleasing to God. 2. God exceeds his prayers; he only begged that God would remember his integrity, but God !»ere promises, (1.) To recover him from his illness, I will heal (hee: diseases are his servants; as they go whither he sends them, so they come when he remands them, Matth. 8. 8, 9. / am the Lord that healeth thee, Exod. 15. 26. (2.) To restore him to such a degree of health, that, on the third day, he should go up to the house of the Lord, to return thanks; God knew Hezekiah's heart, how dearly he loved the habitation of God's house, and the place where his honour dwelt, and that as soon as he was well, he would go to attend on public ordinances; thitherward he turned his face when he was sick, and thitherward he would turn his feet when he was recovered; and therefore, because nothing would please him bettei, he promises him this, Let my soul live, and it shall praise thee; the man whom C^hrist healed, was, soon aiter, found in the temple, John 5. 14. (3.) To add 15 years to liis life would not bring him to be an old man, it would reach but to 54 or 55: yet that was longer than he had lately expected to live. His lease was renewed, which he thought was expiring; we have not the instance of any other, that was told beforehand just how long he should live; that good man, no doubt, made a good use of it, but God has wisely kept us at uncertainties, that we may be always ready. (4.) To deliver Jerusalem from the king of Assyria, v. 6. This was the thing which Hezekiah's heart was upon as much as his own recovery, and therefore the promise of this is here repeated; if this was after the raising of the siege, yet there was cause to fear Sennacherib's rallying again; No, says God, I will defend this city.

V. The means which were to be used for his recovery, V. 7. Isaiah was his physician; he ordered an outward application, a very cheap and common thing, "Lay a lump of figs to the boil, to rij)en it, ind bring it to a head, that the matter of the disease may be discharged that way;" this might contribute something to the cure, and yet, considering to what a height the disease was come, and how sudden it was checked, the cure was no less than miraculous. Note, 1. It is our duty, when we are sick, to make use of such means as are proper to help nature, else we do not trust God, but tempt him. 2. Plain and ordinaiy medicines must not t:)e despised, for many such God has graciously made serviceable to man, in consideration of the poor. 3. Wliat God ap]5oints, lie will succeed and make effectual.

VI. The sign which was given for the encouragement of his faith. 1. He begged it; not in any distrust of the power or promise of God, or as if he > taggered at that, but because he looked upon the *'lings promised to be very great things, and worthy to be so confirmed, and because it had been

usual with God thus to glorify himself, and favotir his people; and he remembered how much God was displeased with his father for refusing to ask a sign, Isa. 7. 10--12. Observe, Hezekiah asked, JVhat is the sign, not that I shall go up to the thrones of judgment, or up to the gate, but up to the house of the Lord; therefore he desired to re-covei', that he might glorify God in the gates of the daughter of Zion. It is not worth while to live for any other purpose than to serve God. 2. It was put to his choice, whether the sun should go back or go forward, for it was equal to Onmipotence, and it would be the more likely to confirm his faith, if he chose that which he thought the more difficult of the two; perhaps, to this, that of this prophet may-refer, Isa. 45. 11, Jlsk me of things to come concerning my sons, and concerning the work of my hands command ye me. It is supposed that the degrees were half hours, and that it was just noon when the proposal was made, and the question is, "Shall the sun go back to its place at seven in the morning, or forward to its place at five in the evening?" 3. He humbly desired the sun might go back 10 degrees, because, though either would be a great miracle, yet, it being the natural course of the sun to go forward, its going back would seem more strange, and would be more significant of Hezekiah's returning to the days of his youth,{ioh 33. 25.) and the lengthening out of the days of his life. It was accordingly done, upon the prayer of Isaiah, (y. 11.) he cried unto the Lord by special warrant and direction, and God brought the sun back 10 degrees, which appeared to Hezekiah, (for the sign was intended for him,) by the going back of the shadow upon the dial of Ahaz, which, it is likely, he could see through his chamber window: and the same was observed upon all other dials, even in Babylon, 2 Chron. 32. 31. Whether this retrograde motion of the sun was gradual, or per saltum — suddenly; whether it went back at the same pace that it used to go forward, which would make the day 10 hours longer than usual; or whether it darted back on a sudden, and, after continuing a little while, was restored again to its usual place, so that no change was made in the state of the heavenly bodies, (as the learned Bishop Patrick thinks,) we are not told: bvit this work of wonder shows the power of God in heaven as well as on earth, the great notice he takes of prayer, and the great favour he bears to his chosen. The most plausible idolatry of the heathen was their's that worshipped the sun, yet that was hereby convicted of the most egregious folly and absurdity, for by this it appeared that their god was under the check of the God of Israel. Dr. Lightfoot suggests that the 15 songs of degrees, Ps. 120, 8cc. might, perhaps, be so called, because selected by Hezekiah to be sung to his stringed instrument, Isa. 38. 20. in remembrance of the degrees on the dial which the sun went b ick, and the 15 years added to his life; and he observes how much of these psalms is applicable to Jerusalem's distress and deliverance, and Hezekiah's sickness and recovery.

12. At that time Berodach-baladan, the son of Baladan king of Babylon, sent letters and a pn^sent nnto Hezekiah : for he had heard that !^(v,(>kiaii had been siek, 1.3. And Hezekiah hearkened unto them, and showed them the honse of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all tliat was found in his treasures: there was nothing in his house

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nor in all his dominion, that Hezekiah showed them not. 14. Then came Isaiah the prophet unto king Hezekiah, and said unto him. What said these men ? and from whence came they unto thee ? And Hezekiah said, They are come from a far country, eveii from Babylon. 15. And he said, What have they seen in thine house ? And Hezekiah answered, All the things that are in mine house have they seen: there is nothing among my treasures that I have not showed them. 16. And Isaiah said unto Hezekiah, Hear the word of the Lord. 17. Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried unto Babylon: nothing shall be left, saith the Lord. 18. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon. 19. Then said Hezekiah unto Isaiah, Good is the word of the Lord which thou hast spoken. And he said, Is it not good, if peace and truth be in my days ? 20. And the rest of the acts of Hezekiah, and all his might, and how he made a pool, and a conduit, and brought water into the city, are they not written in the book of the Chronicles of the kings of Judah 1 21. And Hezekiah slept with his fathers: and Manasseh his son reigned in his stead.

Here is,

I. An embassy sent to Hezekiah by the king of Babylon, to congratulate him on his recovery, v. 12. The kings of Babylon had hitherto been only deputies and tributaries to the kings of Assyria, and Nineveh was the royal city: we find Babylon subject to the king of Assyria, ch. 17. 24. But this king of Babylon began to set up for himself, and, by degrees, things were so changed, that Assyria became subject to the kings of Babylon. This king of Babylon sent to compliment Hezekiah, and ingratiate himself with him upon a double account. 1. Upon the account of religion. The Babylonians worshipped the sun, and, perceiving what honour their god had done to Hezekiah, in going back for his sake, they thought themselves obliged to do honour to him likewise. It is good having those our friends, whom we perceive to be the favourites of Heaven. 2. Upon the account of civil interest. If the king of Babylon was now meditating a revolt from the king of Assyria, it was policy to get Hezekiah into his interest, in answer to whose prayers, :md for whose protection, Heaven had given '.hat fital blow to the king of Assyria. He found himself obliged to Hezekiah, and his God, for the weakening of the Assyrian forces, and had reason to think he could not have a more powerful and valuable ally, than one that had so good an interest in the upper world. He therefore made his court to him with all possible respect, by ambassadors, letters, and a present.

II. The kind entertainment Hezekiah gave to these ambassadors, v. 13, It was his duty to be civil to them, and receive them with the respect

due to ambassadors; but he exceeded, and did it to a fault. 1. He was too fond of them. He hearkened unto them. Though they were idolaters, yet he became intimate with them, was forward to come into a confederacy with the king their master, and granted them all they came for. He was mor<' open and free than he should have been, and stood not so much upon his guard. What reason had he that was in covenant with God, so eagerly to catch at an alliance with a heathen prince, or to value himself at all upon his respectful notice.'* What honour could this embassy add to one whom God had so highly favoured, that he should please himself so much with it.'' 2. He was too fond of showing them his palace, his treasures, and his magazines, that they might see, and might report to their mas-tei-, what a great king he was, and how well worthy of the honour their master did him. It is not saicl that he showed them the temple, the book of the law, and the manner of his worship, that he might proselyte them to the true religion, which he had now a fair opportunity of doing; but, in compliment to them, lest that should affront them, he waved that, and showed them the rich furniture of his closet, that house of his precious things, the wealtli he had heaped up since the king of Assyria had emptied his coffers, his silver, and gold, and tpices. All the valuable things he had, he showed them, either himself or by his officers. And what harm was there in this? What is more commonly, and (as we think) more innocently, done, than to show strangers the riches and rarities of a countiy? To show our friends our houses and their furniture, our gardens, stables, and libraries? But if we do this in the pride of our hearts, as Hezekiah did, to gain applause from men, and not giving praise to God, it turns into sin to us, as it did to him.

III. The examination of Hezekiah concerning this matter, -v. 14, 15. Isaiah, who had often been his comforter, is now his reprover. The blessed Spirit is both, John 16. 7, 8. Ministers must be both, as there is occasion. Isaiah spake in God's name, and therefore called him to account as one having authority: " Who are these? Wlience come they? What is their business? What have they seen?" Hezekiah not only submitted to the examination, (did not ask him, " Why should you concern yourself, and question me about this affair?") but made an ingenuous confession, There is nothing among my treasures that I have not shonued them. Why then did he not bring them to Isaiah, and show him to them, who was, without doubt, the best treasure he had in his dominions, and who, by his pi-ayers and prophecies, had been instrumental in all those wonders, which these ambassadors came to inquire into? I hope Hezekiah had the same value for Isaiah now, that he had in his distress; but it had become him to sliow it, by bringing these ambassadors to him in the first place, which might have prevented the false step he took.

IV. The sentence passed upon him for his pride and vanity, and the too great relish he had of the things of the world, aftei- that intimate acquaintance he had so lately been admitted into with divine things. The sentence is, (ti. 17, 18.) 1. That the treasures he was so proud of, should hereafter become a prey, and his family should be robbed o them all. It is just with God, to take that from us, whicli we make the matter of our pride, and in which we put our confidence. 2. That the king oi Babylon, he was so fond of an alliance with, should be the enemy that should make a prey of them. Not that it was for this sin, that that judgment should be brought upon them: the sins of Manasseh, his idolatries and murders, were the cause of that calamity; but it is now foretold to Hezekiah, to

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•;onvince him of the folly of his pride, and of the \'alue he had for the king of Babylon, and to make him ashamed of it. Hezekiah was fond of assisting the king of Babylon to rise, and to reduce the exorbitant power of the kings of Assyria; but he is told, that the snake he is cherishing, will, ere long, sting the bosom that cherishes it, and that his royal seed shall become the king of Babylon's slaves; which was fulfilled, Dan. 1. 1, &c. Hezekiah could not iia\ e been more mortified than by such a thought. Babylon will be the ruin of those that are fond of Babylon. Wise thei'cfore and liappy are they that come out from her, Rev. 18. 4.

V. Hezckiaii's humble and patient submission to tliis sentence, v. 19. Observe how he argues himself into this submission. 1. He lays it down for a truth, that good is the word of the Lord, even this word, though a threatening, tor every word of his is so. It is not only just, but good; for as he does no wrong to any, so he means no hurt to good men. " It is good; for he will bring good out of it, and do me good l)y the foresight of it;" We should believe this concerning every providence, that it is good, is working for good. 2. He takes notice of that in this word, which was good, that he should not live to see this evil, much less to share in it. He makes the best of the bad; " Is it not good? Yes, certainly it is, and better than I deserve." Note, (1.) True penitents, when they are under divine rebukes, call them not only just, but good; not only submit ti, but accept of, the punishment of their iniquity. So Hezekiah did, and by this it appeared, that he was indeed humbled for the pride oj his heart. (2.) When, at any time, we arc under dark dispensations, or have dark prospects, public or personal, we must take notice of what is for us, as well as of what is against us, that we may, by thanksgiving, honour God, and may in our patience possess our own souls. (3.) As to public affairs, it is good, and we are bound to think it so, if peace a7id truth be in our days. That is, [1.] Whatever else we want, it is good if we ha\e peace and truth; if we have the true religion professed and protected. Bibles and ministers, and enjoy these in peace, not ten-ified with the alarms of war or persecution. [2.] Whatever trouble may come when we are gone, it is good if all be well in our days. Not that we should i)e unconcerned for posterity, it is a grief to foresee evils; but we should own that the deferring of judgments is a gi-eat favour in general; and to ha\e them deferred so long as that we may die in peace, is a particular favour to us, for charity begins at home. We know not how we shall bear the trial, and therefore ha\ e reason to think it well, if Ave muv but get safe to heaven before it comes.

Lastly, Here is the conclusion of Hezekiah's life and story, v. 20, 21. In 2 Chronicles, Book 2. ch. 29, 30, and 31. much more is recorded of Hezekiah's work of reformation than is in this book of Kings: and it seems that in the civil chronicles, not now extant, there were many things recoi'ded of !iis might, and the good offices he did for Jerusalem, particularly his bringing water by pipes into the city. To have water in plenty, without striving for it, and without being terrified with the noise of archers in the drawing of it, to have it at hand, and convenient for us, is to be reckoned a great mercy, . fnr the want r f water would be a great calamity. But here this historian lea\ es him asleep ivith his fathers, and a son in his throne that pro\ ed very !!ntoward; for parents cannot give grace to their children. Wicked Ahaz was the son of a godly father, and the father of a godly son; holy Hezekiah w as the son of a wicked father, and the father of a wicked son. When the land was not reformed, as It should have been, by a good reign, it was plagued .md ripened for ruin by a bad one; yet then tried

again with a good one, that it might appear how loath God was to cut off his people,

CHAP. XXI.

In this chapter, we have a short but sad account of the

reif^ns of two of the kings of Judah, Manasseh and Amon

i I. Concerning Manasseh, all the account we have of

him here, is, 1. That he devoted himself to sin, to all

manner of wickedness, idolatry and murder, v. 1 .. 9. and

V. 16. 2. That therefore God devoted him, and Jerusa-

I lem for his sake, to ruin, v. 10.. 18. In the book ol

I Chronicles, we have an account of his troubles, and his

repentance. II. Concerning Amon we are only told

that he lived in sin, v. 19.. 22. Died quickly by tht

sword, and left good Josiah his successor, v. 23.. 26

By these two reigns Jerusalem was much debauched, and

much weakened, and so hastened apace toward its de

struction, which slumbered not.

l."M/jrANASSEH ivas twelve years old ItJL when he began to reign, and reigned fifty and five years in Jerusalem. And his mother's name ivas Hephzi-bah. 2. And he did ihat which wasevW in the sight of the Lord, after the abominations of the heathen, whom the Lord cast out before the children of Israel. 3. For he built up again the high places which Hezekiah his father had destroyed ; and he reared up altars for Baal, and made a grove, as did Ahab king of Israel; and worshipped all the liost of heaven, and served them. 4. And he built altars in the house of the Lord, of which the Lord said, In Jerusalem will 1 put my name. 5. And he built altars for all the host of heaven in the two courts of the house of the Lord. 6. And he made his son pass through the fire, and observed times, and used enchantments, and dealt with familiar spirits and wizards: he wrought much wickedness in the sight of the Lord, to provoke him to anger. 7. And he set a graven image of the grovt; that he had made in the house, of which the Lord said to David, and to Solomon his son. In this house, and in Jerusalem, which I have chosen out of all tribes of Israel, will I put my name for ever: 8. Neither will I make the feet of Israel move any more out of the land which I gave their fathers ; only if they will observe to do according to all that I have commanded them, and according to all the law that my servant Moses commanded them. 9. But they hearkened not: and Manasseh seduced them to do more evil than did the na tions whom the Lord destroyed before the children of Israel.

How delightful were our meditations on the last reign! How many pleasing views had we of Zion in its glory, that isj in its purity and in its triumphs, of the king in his beauty! For the refeience (Isa. 33. 17.) is to Hezekiah, and as it follows there, v. 20. Jemsalem was a (juiet habitation, because a city of righteousness, Isa. 1. 26. But now Me luu e mela'ncholv work ui)on tur hands, unpleasant grrtmd to travel, and canmt but driv heavily Bo'.r i>itht

11. KINGS, XXI.

647

gold become dim, and the most fine gold changed! Xhe beauty of Jerusalem is stained, and all her glory, all her joy, sunk and gone. These verses give such an account of this reign, as make it, in all respects, the reverse of the last, and, in a manner, the ruin of it.

I. Manasseh began young. He was but 12 years old when he began to reign, {y. 1.) born when his father was about 42 years old, three years after his sickness. If he had sons before, either they were dead, or set by as unpromising. As yet, they knew of nothing bad in hi7n, and they hoped he would prove good; but he proved very bad, and peihaps his coming to the crown so young might lielp to make it so, which yet will by no means excuse liim, for his grandson Josiah came to it younger than he, and yet acted well. But being young, 1. He was puffed up with his honour, and proud of it; and, thinking himself very wise, because he was very ^eat, valued himself upon his undoing what his tather had done. It is too common for no\'ices to be lifted up with pride, and so to fall into the condemnation of the Devil. 2. He was easily wrought upon and drawn aside by seducers, that lay .in wait to deceive. They that were enemies to Hezekiah's reformation, and retained an affection for the old idolatries, flattered him, and so gained his ear, and used his power at their pleasure. Many ha\ e been undone by coming too soon to their honours and estates.

II. He reigned long, longest of any of the kings of Judah, 55 years. This was the only very bad reign that was a long one; Joram's was but 8 years, and Ahaz's 16; as for Manasseh's, we hope that in the beginning of his reign, for some time, affairs continued to move in the course that his father left them in; and that in the latter end of his reign, after his repentance, religion got head again; and, no doubt, when things were at the worst, God had his remnant that kept their integrity. Though he reigned long, yet, some of this time, he was a prisoner in Babylon, which may well be looked upon as a drawback from these years, though they are reckoned in the number, because then he repented, and began- to reform.

III. He reigned very ill. 1. He did that which was evil in the sight of the Lord; and which, having been well educated, he could not but know was so; (t. 2.) He wrought much wickedness in the sight of the Lord, as if on purpose to pro\ oke him to anger, v. 6. 2. He did after the abominations of the heathen, {v. 2.) and as did Ahab, {v. 3.) not taking warning bv the destruction both of the nations of Canaan, and the house of Ahab, for their idolatry; nay, (xk 9.) he did more evil than did the nations whom the Lord destroyed. When the holy seed degenerate, they are commonly worse than the worst of the profane.

More particularly, (1.) He rebuilt the high places which bis father had destroyed, v. 3. Thus did he trample upon the dust, and affront the memory, of his worthy father, though he knew how much he was favoured of God, and honoured of men. He concurred, it is probable, with Rab-shakeh's sentiments, {ch. 18. 22.) that Hezekiah had done ill in destroying those high places, and pretended the honour of God, and the edification and convenience of the people, in rebuilding them. This he began with, but proceeded to that which was much worse: for, (2.) He set up other gods, Baal, and Ashtaroth, (wiiich we translate a grove,) and all the host of heaven, the sun and moon, the other planets, and the constellations; these he worshipped and served, {v. 3.) gave their names to the images he made, and then did homage to them, and prayed for help from them. To these he built altars, {y, 5.) and offered sacrifices, no doubt, on these altars. (3.) He made

his son fiass through the fire, by which he dedicated

him a votary to Moloch, in contempt of the seal of circumcision by which he had been dedicated to God. (4.) He made the De\il his oracle, and, in contempt both of Urim and prophecy, he u.s(d enchantments and dealt with fa7niliar spirits, (r. 6.) like Saul. Conjurers and fortune-tellers, who ])re-tended, by the stars or the clouds, lucky and unlucky days, good and bad omens, the flight of birds, or the entrails of beasts, to foretell things to come, were great men with him, his intimates, his confidants; their ;irts pleased his fancy, and gained his belief, and his counsels were under their direction, (5.) We find afterward, (i^. 16.) that he shed innocent blood very much in gratification of his own passion and revenge; some, perhaps, were secretly murdered, others taken off by colour of law. Probably, nmch of the blood he shed was their's that opposed idolatry, and witnessed against it, that would not bow tlie knee to Baal. The blood of the projihets is, in a particular manner, charged upon Jerusalem, and it is probable that he put to death many of them. The tradition of the Jews is, that he caused the prophet Isaiah to be sawn asunder; and many think the apostle refers to that, Heb. 11. 37. where he speaks of those that had so suffered.

Three things are here mentioned as aggravations of Manasseh's idolatry. [1.] That he set up his images and altars in the house of the Lord, {v. 4.) in the two courts of the temple, {v. 5.) in the very house of which God had said to Solomon, Here will I fiut my name, v. 7. Thus he defied God to his face, and impudently affronted him with his rivals immediately under his eye, as one that was neither afraid of God's wrath, nor ashamed of his own folly and wickedness. Thus he desecrated what had been consecrated to God, and did, in effect, turn God out of his own house, and put the rebels in possession of it. Thus, when the faithful worshippers of God came to the place he had appointed for the performance of their duty to him, they found, to their great grief and terror, other gods ready to receiv e their offerings. God had said that here he would record his name, here he Avould put it for e\ei", and here it was, accordingly, preserved, while the idolatrous altars were kept at a distance: but Manasseh, by bringing them into God's house, did what he could to alter the property, and to make the name of the God of Israel to be no more in remembrance. [2.] That hereby he put a great slight upon the word of God, and his covenant with Israel. Observe the favour he had showed to thtit people, in putting his name among them—the kindness he intended them, never to make them m.ove out of that good land —and the reasonableness rf his expectations from them, only if they will observe to do according to all that I have commanded them, V. 7, 8. Upon these good terms did Israel stand with God, and had as fair a prospect of being happy as any people could have: but they hearkened 7iot, V 9. They would not be kept close to (iod, either by his precepts or by his promises, both were cast behind their back. [3.] That hereby he seduced the people of God, debauched them, and drew them into idolatry; {v. 9.) he mad'' Jud;ih to sin, (x". 11.) as Jeroboam had made Israel to sin. His very example was enough to coirupt the generality of unthinking people, who would do CIS their king did, right or wrong. All that aimed at preferment, would do as the court did; and others thought it safest to comply, for fear of making theii king their enemy. Thus, one way or other, the holy city became a harlot, and Manasseh made her so. Those will have a great deal to answer for, that not only are wicked themselves, b'l*- he^p to make others so.

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II KINGS, XXI.

10. And the Lord spake by his servants the prophets, saying, 11. Because Manas-seh king of Judah liath done these abominations, and hath done wickedly aboM. all that the Amorites did, which were before him, and hath made Judah also to sin with his idols; 12. Therefore thus saitii the Lord God of Israel, Behold,I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. 13. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab : and I will wipe Jerusalem as a man wipeth a dish, wiping ?/, and turning it upside down. 14. And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies ; and they shall become a prey and a spoil to all their enemies; 15. Because they have done that which was evil in my sight, and have provoked me to anger, siiice the day their fathers came forth out of Egypt, even unto this day. 16. Moreover, Manasseh shed innocent blood very much, till he had filled Jesusalem from one end to another; beside his sin wherewith he made Judah to sin, in doing that which ivas evil in the sight of the Lord. 17. Now the rest of the acts of Manasseh, and all that he did, and his sin that he sinned, are they not written in the book of the Chronicles of the kings of Judah ? 18. And Manasseh slept with his fathers, and was buried in the garden of his own house, in the garden of Uzza: and Anion his son reigned in his stead.

Here is the doom of Judah nnd Jerusalem read, and it is a heavy doom. The prophets were sent, in the first ])lare, to teach them the knowledge of God, to remind them of their duty, and direct them in it: if they succeeded not in that, their next work was to reprove th.em for tlieir sins, and to set them in view before them, that they might repent and reform, and return to tb.eir duty: if in this they prevailed not, but sinners went. on frowardly, their next work was to foretell the judgments of God, that the terror of tlicm might awaken those to repentance, who wou'd not be m ide sensible of the obligations of his love, or else th it the execution of them, in their season, might be a demonstration of the divine mission of the prophets that foretold them. The projjhets were deputed judges to those that would not heai- and receive them as teachers. We ha\e here,

I. A recital of the crime: the indictment is rend, upon which the judsrment is grounded, v. 11. Manasseh has done wickedly himself, though he knew better things, has even justified the Amorites, whose copv he wrote after, by outdoiug them in impieties, and de1)auched the people of God, whom he has taught to sin, and forced to sin; and beside that, (though that wv.s bad enough,) /if has filled Jerusalem ividi innocent blood, (v. 16.) has multiplied his murders in every comer of the city, and filled the measure of Jerusalem's blood-guikiness (Matth. 23. 32.) up to the brim, and all this,

against the crown and dignity of the King of kings, the peace of his kingdom, and the statutes in these cases made and provided.

II. A prediction of the judgment God would bring upon them for this. 77iey hc.je clone that ivhich ivas evil, and therefore / am biinging evil upon them.; (t'. 12.) it will come, and it is not fai off. The judgment should be, 1. Very terrible and amazing, the very report of it should make men's ears to tingle, {v. 12.) that is, their hearts to tremble. It should make a great noise in the world, and occasion many speculations. 2. It should be copied out (as the sins of Jerusalem had been) from Samaria, and the house of Ahab, v. 13. When God lays righteousness to the line, it shall be the line of Samaria, measuring out to Jerusalem that which had been the lot of Samaria; when he lays judgment to the plummet, it shall be the plummet of the house of Ahab, marking out for the same ruin to which that wretched family was devoted. See Isa. 28. 17. Note, Those who resemble and imitate others in their sins, must expect to fare as they fared. 3. That it should be an utter destruc tion: / nvill wipe it as a man luipes a dish. This intimates, (1.) That every thing should be put into disorder, and their state subverted; they should be turned upside down, and all their foundations put out of course. (2.) That the city should be emptied of its inhabitants, which had been the filth of it, as a dish is emptied when it is wiped: they shall all be carried captive, the land shall enjoy her sabbaths, and be laid by as a dish when it is wiped. See the comparison of the boiled pot, not much unlike this, Ezek. 24. 1.. 14. (3.) That yet this should be in order to the purifying, not the destroying of Jem salem. The dish shall not be dropt, not broken to pieces, or melted down, but only wiped. This shall Ije the fruit, the taking away of the sinnere first, and then of the sin. 4. That therefore they should be destroyed, because they should be deserted; {v. 14.) I ivill forsake the remnant of mine inheritance. Justly are those that forsake God, forsaken of him; nor does he ever leave any, till they have first left him: but when God has forsaken a people, their defence is departed, and they become a prey, an easy prey, to all their enemies. Sin is spoken of here as the alpha and omega of their miseries. (1.) Old guilt came in remembrance, as that which began to fill the measure; {y. 15.) They have provoked me to anger from their conception and birth as a people, since the day their fathers came out of Egypt. The men of this generation, treading in their fathers' steps, are justly reckoned with for their fathers' sins. (2.) The guilt of blood was it that filled the measure, v.. 16. Nothing has a louder cry, nor brings a sorer vengeance, than that.

This is all we have here of Manasseh; he stands convicted and condemned; but we hope in the book of Chronicles to hear of his repentance, and acceptance with God. Mean time, we must be content, in this place, to have only one intimation of his repentance, (for so we are willing to take it,) that ho was buried, it is likely In' his own order, in the garden of his own house; (v. 18 ) fir. being truly humbled for his sins, he judged himself no more worthy to be called a son, a son of David, and therefore not worthy to have even his dead body buried in the se/iulchres of his fathers. True penitents take shame to themselves, not honour; yet, having lost the credit of an innocent, the credit of a penitent was the next best he was capable of; and better it is, and more honourable, for a sinner to die repenting, and be buried in a garden, than to die impenitent, and be buried in the abbey.

19. Amon was twenty and two year«i old

U. KINGS, XXII.

GiO

vvlien he oegan to reign, and he reigned two years in Jerusalem. And his motlier's name was Meshullemeth, the daughter of Haruz of Jotbah. 20. And he did that which was evil in the sight of the Lord, as his father Manasseh did. 21. And he walked in all the ways that his father walked in, and served the idols that his father served, and worshipped them : 22. And he forsook the Lord God ol his fathers, and walked not in the way of the Lord. 23. And the servants of Amon conspired against him, and slew the king in his own house. 24. And the people of the land slew all them that had conspired against king Amon; and the people of the land made Josiah his son king in his stead. 25. Now the rest of the acts of Amon which he did, are they not written in the book of the Chronicles of the kings of Judah ? 26. And he was buried in his sepulchre, in the garden of Uzza: and Josiah his son reigned in his stead.

Here is a short account of the short and inglorious reign of Amon, the son of Manasseh. Whether Manasseh, in his blind and brutish zeal for his idols, had sacrificed his other sons; or whether, having been dedicated to his idols, they were refused by the people, so it was, that his successor was a son not born till he was 45 years old. And of him we are here told,

1. That his reign was very wicked. He forsook the God of his fathers, v. 22. disobeyed the commands given to his fathers, and disclaimed the covenant made with his fathers, and walked not in the way of the Lord, but in all the ways which his father walked in, v. 20, 21. He trod in the steps of his father's idolatry, and revived that which he, in the latter end of his days, had put down. Note, Those who set bad examples, though they may repent themselves, yet cannot be sure that those whom they have drawn into sin by their example, will repent; it is often otherwise.

2. That his end was very tragical. He having rebelled against God, his own servants conspired against him, and slew him; probably, upon some personal disgust, when he had reigned but 2 years, V. 23. His servants, who should have guarded him, murdered him; his own house that should have been his castle of defence, was the place of his execution. He had profaned God's house with his idols, and now God suffered his own house to be polluted with his blood. How unrighteous soever they were that did it, God was righteous who suffered it to be done.

Two things the peo])le of the land did, by their representatives, hereupon. (1.) They did justice on the traitors tliat liad slain the king, and put them to death; for though he was a bad king, he was their king, and it was a part of their allegiance to him, to avenge his death. Thus they cleared themselves from_ having any hand in the crime, and did what was incumbent on them to deter others from the like villanous pmctices. (2.) They did a kindness to themselves, in making- Josiah his son king in his stead, whom probably, tlie conspirators had a design to put by: but the people stood by him, and settled him in the tlirone; encouraged, it may be, by the indications he gave, even in his early days, of a good disposition. Now they made a happy change from one of the worst, to one of the best, of all the kings of Judah. " Once more," says God, " they shall be

Vol. II.—4 N

tried with a reformation; and if that succeed, well; if not, then after that, I will ci;f them down." Amon was buried in the same garden where his father was, V. 26. If his father put himself under that humiliation, the people will put him under it.

CHAP. XXII.

This chapter begins the story of the reign of good king Josiah, whose goodness shines the brighter, because it came just after so much wickedness, which he had the honour to reform ; and just before so great a destruction, which yet he had not the honour to prevent. Here, after his general character, v. 1, 2. we have a particular account of the respect he paid, 1. To God's house, which he repaired, v. 3 . . 7. 11. To God's book, which he was much affected with the reading of, v. 8.. 11. III. To God's messengers, whom he, thereupon, consulted, v. 12 .. 14. And by whom he received Ironi God, an answer, threatening Jerusalem's destruction, 15.. 17. but promising favour to him, v. 18. .20. IJpon which, he set about that glorious work of reformation, which we have an account of in the next chapter.

1. f OSIAH tvas eight years old when he ^ began to reign; and he reigned thirty and one years in Jerusalem. And his mother's name ivas Jedidah, the daughter of Adaiah of Boscath. 2. And he did that which was right in the sight of the Lord, and walked in all the way of David his father, and turned not aside to the right hand or to the left. 3. And it came to pass, in the eighteenth year of king Josiah, that tlie king sent Shaphan the son of Azaliah, the son of MeshuUam the scribe to the house of the Lord, saying, 4. Go up to Hilkiah the high priest, that he may sum the silver which is brought into the house of the Lord, which the keepers of the door have gathered of the people: 5. And let them deliver it into the hand of the doers of the work, that have the oversight of the house of the Lord : and let them give it to the doers of the work which is in the house of the Lord, to repair the breaches of the house. 6. Unto carpenters, and builders, and masons, and to buy timber and hewn stone to repair the house. 7. Howbeit there was no reckoning made with them of the money tiiat was delivered into their hand, because they dealt faithfully. 8. And Hilkiah the high priest said unto Shaphan the scribe, 1 have found the book of the law in the house of the Lord. And Hilkiah gave the book to Shaphan, and he read it. 9. And Shaphan the scribe came to the king, and brought the king word again, and said. Thy servants have gathered the money that was found in the house, and have delivered it into the hand of them that do the work, that have the oversight of the house of the Lord. 10. And Shaiihan the scribe showed the king, saying, Hilkiah the priest hath deliver ed me a book. And Shaphan read it before the king.

n. KINGS, XXll.

Concerning Josiah we are here told,

I. That he was very young, when he began to reign, V. 1. but eight years old. Solomon says, Woe unto thee, 0 land, when thy king w a child; but happy art thou, O land, when thy king is such a child. Our English Israel had once a king that was such a child, Edward VI. Josiah, being young, had not received any bad impressions from the example of his father and grandfather, but soon saw their errors, and God gave him grace to take warning by them. See Ezek. 18. 14, &c.

II. That he did that which was right in the sight of the Lo7-d, v. 2. See the sovei'eignty of divme grace: the f.ither passed by and left to jjerish in his sin; tiie son a chosen vessel. See the triumphs of that grace; Josiah born of a wicked father, no good education, nor good example gi\en him, but many about him, who, no doubt, advised him to tread in his father's steps, and few that ga\ e him any good counsel; and yet the grace of God makes him an eminent saint, cuts him oj^ from the wild olive, and graffs him into the good olive, Rom. 1 . 24. Nothing is too hard for that grace to do. He walked in a good way, and turned not aside (as some (jf his predecessors had done who begun well) to the right hand or to the left: there are errors on both hands, but God kept him in the right way, he fell not either into superstition or profaneness.

III. That he took care for the repair of the temple. This he did in the 18th year of his reign, v. 3. compare 2 Chron. 34. 8. He began much sooner to seek the Lord, as appears, 2 Chron. 34. 3. but it is to be feared, the work of reformation went slowly on, and met with much opposition, so that he could not effect what he desired and designed, till his power was thoroughly confirmed. The consideration of the time we unavoidably lost in our minority should quicken us, when we come to years, to act with so much the more \ igour in the service of God. Having begun late, we had need work hard; he sent Shaphan, the secretary of state, to Hilkiah the High Priest, to take an account of the money that was collected for this use by the door-keepers, v. 4. for, it seems, they took muCh the same way of raising the money that Joash took, ch. 12. 9. When people ga". e by a little at a time, the burthen was insensible, and the contribution being voluntary, it was not complained of. This money, so collected, he ordered him to lay out for the repair of the temple, V. 5, 6. And now, it seems, the workmen (as m the days of Joash) acquitted themseh es so well, that there was no reckoning made with them, v. 7. which is certainly mentioned to the praise of the workmen, tliat they gained such a reputation for honesty, but whether to the praise of those that employed them I know not; a man should count

'money, (we say,) after his own father; it had not been amiss to have reckoned with the workmen, that others also might be satisfied of their honesty.

IV. Tliat in the repairing of the temple, the book of the law was happily found and brought to the king, V. 8, 10. Some think it was the autograph, or original manuscript, of tiie five Ijooks of Moses, under his own Inmd; otliers think it was only an ancient and authentic copy; most likely it was that which, by the command of Moses, was laid up in the most holy place, Dcut. 31. 24, &c.

1. It seems, this book of the law was lost and missin;i,-, either it was carelessly mislaid and neglected, thrown by into a cornei-, (as some throw tlieir Bibles,) by those that knew not the value of it, and forgotten there; or, it was maliciously concealed by some of tlie idolatrous kings, or their agents, who were restrained by the providence of God, or their own conscienres, from bnnnngand destroying it, but buried it, in hopes it would never see the light again; or, (as some tliink.) it was carefully laid up by some

of its friends, lest it should fall into the hands of its enemies: whoever were the instruments of its preservation, we ought to acknowledge the hand of I'iio'! in it; if this was the only authentic copy of the Pentateuch then in being, which had (as I may say) so narrow a turn for its life, and was so near perishing, I wonder the hearts of all good people did not tremble for that sacred treasure, as Eli's for the ark, and I am sure we now have reason to thank God, upon our knees, for that happy pro\ idence by which Hilkiah had found this book at this time, found it when he sought it not, Isa. 65. 1. If the holy scriptures had not been of God, they had not been in being at this day; God's care of the Bible, is a plain indicatii;n of his interest in it.

2. Whether this was the only authentic copy in being or no, it seems, the things con.tained in it were new, both to the king himself and to the High Priest, for the king, upon tiie reading of it, rent his clothes; we have reason to think the command for the king's writing a copy of the hnv, and that for the public reading of the law ever)' 7th year, Deut, 17. 18.—31. 10, 11. had neither of them been observed of a long time, and when the instituted means of keeping up religion are neglected, religion itself will soon go to decay; yet on the other hand, if the book of the law was lost, it seems difficult to determine what rule Josiah went by in doing that which was right in the sight of the Lord, and how the priest and people kept up the rites of their religion: I am apt to think that the people generally took up with abstracts of the law, like our abridgments of the statutes, which the priests to save themselves the trouble of writing, and the people of reading, the book at large, had furnished them with; a sort of ritual, directing them in the observances of their religion, but leaving out what they thought fit, and particularly the promises and threatenings, Lev. 26. and Deut. 28. &c. for I observe, that those were the portions of the law which Josiah was so much affected with, v. 13. for those were new to him; no summaries, extracts, or collections, out of the Bible, (though they may have their use,) can be effectual to convey and preserve the knowledge of God and his will, like the Bible itself; it was no marvel that the people were so corrupt, when the book of the law was such a scarce thing among them; where that vision is not, tne people perish; they that endeavoured to deb;iuch them, no doubt, used all the arts they could to get that book out of their hands; the Church of Rome could not keep up the use of images, but by forbidding the use of the scriptui-es.

3. It was a great instance of God's favour, and a token for good to Josiah and his people, that the book of the law was thus seasonably brought to light, to direct and quicken that blessed reformation which Josiah had begun; it is a sign that God has mercy in store for a people, when he magnifies his law among them, and makes that honourable, and furnishes tlieni with means for the increase of scripture knowledge: the translating of the scriptures into vulgar tongues, was tlie glory, strengtii, and joy of the Reformation from Popei}'. It is observable, that they were about a good work, repairing the temple, when tliey found the book ot the law: they that do their duty, according to their knowledge, shall have their knowledge increased; to him that has, shall be given; the book of the law was an abundant recompense for all their care and cost about the repair of the temple.

4. Hilkiah, the priest, was exi ccdingly pleased with the discovery; "O," says he to Sliaplian, "rejoice with me, for I have found the book of the law, 'iv^HKoL, {u§««i, / hai<e found, I have found, that jewel of inestimaljle value; here, carry it to the king, it is the richest jewel of his crowp, read it bo-

651

fbre him; he walks in the way of David his father, and if he be like h'lni, lie will love the book of the law, and bid that welcome, that will be his delight and his counsellor.

11. And it came to pass, when the king had heard the words of the book of the law, that he rent his clothes. 12. And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor t!ie son of Michaiah, and Shaphan the scribe, and Asahiah a servant of the king's, saying, 13. Go ye, inquire of the Lord for me, and for the people, and for all Judah, concerning tlie words of this book that is found: for great is the wrath of the Lord that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us. 14. So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asahiah, went unto Huldah the prophetess, tiie wife of Sliallum the son of Tikvah, the son of Harhas, keeper of the wardrobe; (now she dwelt in Jerusalem in the college;) and they communed with her. 15. And she said unto them. Thus saith the Lord God of Israel, Tell the man that sent you to me, 16. Thus saith the Lord, Behold, I will bring evil upon this place, and upon the inhabitants thereof, pveii all the words of the book which the king of Judah hath read: 17. Because they have forsaken me, and have burnt incense unto other gods, that they might provoke me to anger with all the works of their hands; therefore my wrath shall be kindled against this place, and shall not be quenched. 18. But to the king of Judah, which sent you to inquire of the LiORD, thus shall ye say to him. Thus saith the Lord God of Israel, y^s touching the words which thou hast heard ; 19. Because thine heart was tender, and thou hast humbled thyself before the Lord, when thou heardest what I spake against this place and against the inhabitants thereof, that they should become a desolation and a curse, and hast rent thy clothes, and wept before me ; t also have heard tJiee^ saith the Lord. 20. Behold, therefore, I will gather thee unto thy fathers, and thou shalt be gathered into thy grave in peace; and thine eyes sliall not see all the evil which I will bring upon this place. And they brought the king word again.

We hear no more of the repairing of the temple; no doubt, that good work went on well, but the book of t!ie law that was found in it, occupies us now, and well it may: it is not laid up in the king's cabinet as a piece of antiquity, a rarity to be ad-niii-ed, l)ut it is read before the king: those put the

truest honour upon their Bibles, that study tiiem, and con\ erse with them, daily, feed on that bread, and walk by that light; men of honour and business nmst look >ipon an acquaintance with God's word to be their best business and honour. Now here we ha\ e,

I. The impressions which the reading of the law made upon Josiah; he rent his clothes, as one ashamed of the sin of his people, and afraid of the wrath of God; he had long thought the case of his kingdom bad, by reason of the idolatries and impieties that had been found among them, but he never thought it so bad as he perceived it to be, by the book of the law now read to him; the rending of his clothes signified the rending of his heart for the dishonour done to God, and the ruin he saw coming upon his people.

II. The application he made to God, hereupon. Go, inquire of the Lord for me, v. 13. Inquire, 1. "What we shall do; what course we shall take to turn away God's wrath, and prevent the judgments which our sins have deserved." Convictions of sin and wrath should put us upon this inquiry, ]Vhat shall ive do to be saved? Wherewithal shall we come before the Lord? If ye will thus inquire, inquire quickly, before it be too late. 2. " What we may expect, and must provide for." He acknowledges. Our fathers have not hearkened to the words of this book; if this be the rule of right, certainly our fathers have been much in the wrcng. Now that the commandment came, sin revived, and appeared sin; in the glass of the law, he saw the sins of his people more numerous and more heinous than he had before seen them, and more exceeding sinful. He infers hence certainly. Great is the wrath that is kindled against us; if this be the word of God, as, no doubt, it is, and he will be true to his word, as, no doubt, he will be, we are all undone, I never thought the threatenings of the law so severe, and the curses of the covenant so terrible, as now I find them to be; it is time to look about us, if these be in force against us. Note, Those whc are truly apprehensive of the weight of God's wrath, cannot but be very solicitous to obtain his favour, and inquisitive how they may make their peace with him: magistrates should inquire for their people, and study how to prevent the judgments of God that they see hanging over them.

This inquiry Josiah sent, (1.) By some of his great men, who are named v. 12, and again, v. 14. Thus he put an honour upon the oracle, by employing those of the first rank to attend it. (2.) To Huldah the prophetess, v. 14. The spii-it of prophecy, that mestimable treasure, was sometimes put not only into earthen vessels, but into the weaker vessels, that the excellency of the power might be of God. Miriam had helped to lead Israel out of Egypt, Mic. 6. 4. Deborah judged tliem, and now Huldah instructed them in the mind of God, and her being a wife, was no prejudice at all to her being a prophetess, marriage is honourable to all. It was a mercy to Jerusalem, that when Bibles were scarce, they had prophets, as that, afterward, when prophecy ceased, they had more Bibles; for God never leaves himself without witness, because he will leave sinners without excuse. Jeremiah and Zephaniah prophesied at this time, yet the king's messengers made Huldah their oracle, probably because her husband having a place at court, (for he was keeper of the wardrobe,) they had had more and longer acquaintance with her, and greater assurances of her commission than of any other; they had, it is likely, consulted her upon other occasions, and had found that the word of God in her mouth was truth; she was near, for she dwelt at Jerusi-lem, in a place called Mishneh, the second rank of buildings from the royal palace; the Jews say that

II. KINGS, XXIII.

she pi"ophesiecl among the women, the court ladies, being herself one of them, who, it is probable, had thtir aiJdrtnients in that place; happy the court tiiat had a prophetess within the verge of it, and knew how to value her.

III. The answer he received from God to his inquiry; Huldah returned it not in the language of a courtier, " Pray give my humble service to his majesty, and let him know that this is the message I have for him from the God of Israel;" but in the dialect of a prophetess speakingfrom Him before whom all stand upon the same level, Tell the man that sent you to me, v. 15. E\ en kings, though gods to us, are men to God, and shall so be dealt with, for wiih him there is no resfiect of jiersons.

1. She lets him know what judgments God had in store for Judah and Jerusalem, -v. 16, 17. My ivrath shall be kindled against this filace; and what is hell itself, but the fire of God's wrath kindled against sinners? Observe the degree and duration of it; it is so kindled, that it shall not be quenched, the decree is gone forth, it is too late now to think of preventing it, the iniquity of Jerusalem shall not be purged with sacrifice or offering. Hell is unquenchable fire: it has reference, (1.) To their sins; "They have committed them, as it were, with design, and on purpose to provoke me to anger, it is a fire of their own kindling; they would provoke me, and at length, I am provoked." (2.) To God's threatenings; " The evil I bring is according to the words of the book which the king of Judah has read, the scripture is fulfilled in it, they that would not be bound by the precept, shall be bound by the penalty;" God will be found no less terrible to impenitent sinners, than his word makes him to be.

2. She lets him know what mercy God has in store for him. (1.) Notice is taken of his great tenderness and concern for the glory of Ciod, and the welfare of his kingdom, v. 19, Thine heart was tender. Note, God will distinguish those that distinguish themselves. The generality of the people were hardened, and their hearts iinhumbled, so were the wicked kings his predecessors; but Josi-ah's heart was tender, he received the impressions of God's word, trembled at it, and yielded to it; he was exceedingly grieved for the dishonour done to God by the sins of his fathers, and of his people; he was afraid of the judgments of God, whicli he saw coming upon Jerusalem, and earnestly deprecated them; this is tenderness of heart, and thus he humbled himself before the Tord, and expressed these pious aifections by rending his clothes, and weeping before God, probably, in his closet; but he that sees in secret, says it was before him, and he heard it, and put every tear of tendeniess into his bottle. Note, Those that most fear God's wrath, are least likely to feel it; if should seem that those words. Lev. 26. 32. much affected Josiah, / will bring' the land into desolation; for when he heard of the desolation and of the curse, that is, that God' would forsake them, and se/iarate them to evil, (for till it came to that they were neither desolate nor accursed,) then he rent his clothes, that went to his heart. (2.) A reprieve is granted till after his death, v. 20, I will gather thee to thy fathers. The saints then, no doubt, had a comfortable prospect of hajjpiness on the other side death, else, being gathered to their fathers, would not have been so often made the matter of a promise as we find it was. Josiah could not prevail to prevent the judgmerit itself, but God promised him he should not live to see it, which (especially considerinsi; that he died In the midst of his days, before he was 40 years old) would have been but a small reward for his eminent pietv, if there were not another world in which he should be abundantly recompensed. He!). 11. 16. When the righteous is taken away from the evil to come,

he enters into fieace, Isa. 57. 1, 2. This is promised

to Josiah here. Thou shaltgo to thy grave in fieace,

which i-efers not to the manner of his death, for he

was killed in a battle, but to the time of it, it was a

little before the captivity in Babylon, that great

j trouble, in comparison with which the rest were as

j nothing, so that he might be truly said to die in

! peace, that did not live to share in that; he died in

' the love and favour of God, which secure such a

peace as no circumstances of dying, no, not dying in

the field of war, could alter the nature of, or break

in upon.

CHAP, xxiri.

We have here, I. The happy continuance of the g-oodness of Josiah's reign, and the progress of the reformation he began; reading the law, v. 1, 2. renewing the covenant, V. 3. cleansing the temple, v. 4. and rooting out idols ana idolatry, with all the relics thereof, in all places, as far as his power reached, v. 5.. 20. keeping a solemn passo-ver, V. 21.. 23. and clearing the country of witches, v.

24. and, in all this, acting with extraordinary vigour, v.

25. 11. The unhappy conclusion of it in his untimely death, as a token of the continuance of God's wrath against Jerusalem, v. 26 .. 30. III. The more unhappy consequences of his death, in the bad reigns of his two sons Jehoahaz and Jehoiakim, that came after him, v. 31. . 37.

1. A ND the king sent, and they gathered /jL unto him all the elders of Judah and of Jerusalem. 2. And the king went up into the house of the Loud, and all the men of Judah, and all the inhabitants of Jerusalem with him, and the priests, and the prophets, and all the people, both small and great: and he read in their ears all the words of the book of the covenant which urns found in the house of the Lord. 3. And the king stood by a pillar, and made a covenant before the Lord, to walk after the Lord, and to keep his commandments and his testimonies and his statutes, with all theh heart and all their soul, to perform the words of this covenant that were written in this book: and all the people stood to the covenant

Josiah had received a message from God, that tliere was no preventing the ruin of Jerusalem, but that he only should deliver his own soul; yet he does not therefore sit down in despair, and resolve to do nothing for his country, because he cannot do all he would; no, he will do his duty, and then leave the event to (iod; a public reformation is the thing resolved on, if anv thing prevent the threatened ruin, it must be that, and here we have the preparations for that reformation.

1. He summoned a general assembly of the states, the elders, the magistrates, or representatives, of Judah and Jerusalern, to meet him in the house of the Lord, with the priests and prophets, the ordinary and extraordinary ministers, that they all joining in it, might become a national art, and so be the more likely to prevent national judgments; they were all called to attend, t'. 1, 2. that the business might be done with the more solemnity, that they might all advise and assist in it, and that those who were against it, might be discouraged from making any opjjosition; ])arliaments are no diminution at all to the honour and power of good princes, but a great support to it.

2. Instead of makine: a speech to this convention, he ordered the book of the law to be read to them; nay, it should seem he read it himself, v. 2. as one

n. KINGS, xxni.

653

much affected with it, and desirous that they should be so too. Josiah thinks it not below him to be a reader, any more than Solomon did to be a preacher, nay, and David himself to be a door-keeper, in the house of God. Beside the convention of the great men, he had a congregation of the men of Ju-da/i, and die inhabitants of Jerusalem, to hear the law read: it is really the interest of princes to promote the knowledge of the scriptures in their dominions. If the people be but as steadfastly resolved to obey by law, as he is to govern by law, the kingdom will be happy; all people are concerned to know the scripture, and all in authority to spread the knowledge of it.

3. Instead of proposing laws for the confirming of them in their duty, he proposed an association, by which they should all jointly engage themselx es to God, V. 3. Tlie book of the law was the book of the covenant, that if they would be to God a people, he would be to them a God; they here engage themselves to do their part, not doubting but that then God would do his. (1.) The co\enant was, that they should walk after the I^ord, in compliance with his will, in his ordinances and providences, sliould answer all his calls, and attend all Iiis motions; that they should make conscience of all his commandments, moral, ceremonial, and judicial, and should carefully observe them with all their heart and all their soul, with all possible care and caution, sincerity, vigour, courage and resolution, and so fulfil the conditions of this covenant, in dependence upon the promises of it. (2.) The covenanters were, the kmg himself in the first place, who stood by his pillar, ch. 11. 14. and publicly declared his consent to this covenant, to set them an example, and to assure them not only of his protection, but of his presidency, and all the furtherance his power could give them in their obedience; it is no abridgment of the liberty even of princes themselves to be in bonds to God; all the jieojde likewise stood to the covenant, that is, they signified their consent to it, and promised to abide by it; it is of good use, with all possible solemnity, to oblige ourselves to our duty, and it is especially seasonable after notorious backslidings to sin, and decays in that which is good; he that bears an honest mind, does not shrink from positive engagements; fast bind, fast find.

4. And the king commanded Hilkiah the high priest, and tlie priests of the second order, and the keepers of the door, to bring forth out of the temple of the Lord all the vessels that were made for Baal, and for the grove, and for all the host of heaven; and lie burnt them without Jerusalem in the fields of Kidron, and carried the ashes of them unlo Beth-el. 5. And he put down the idolatrous priests, whom the kings of .ludah had ordained to burn incense in the high places in the cities of Judah, and in the places round about Jerusalem; them also that burnt incense unto Baal, to the sun, and (o the moon, and to the planets, and to all the host of heaven. 6. And he brought out the grove from the house of the Lord, without Jerusalem, unto the brook Kidron, and burnt it at the brook Kidron, and stamped it small to powder, and cast the powder thereof upon the graves of the children of the people. 7. And he brake down

the houses of the Sodomites, that were by the house of the Lord, where the women wove hangings for the grove. 8. And he brought all the priests out of the cities of Judah, and defiled the h.igh places where the priests had l)urnt incense, from Geba to J3eer-sheba, and brake down the high places of the gates that were in the entering in of the gate of Joshua the governor of the city, which loere on a man's lelt hand at the gate of the city. 9. Nevertheless liie piiesls ol" the higl) places came not up to the altar of the Lord in Jerusalem, but they did eat of the unleavened bread among tlieir brelhren. 10. And he dehled Topheth, which la in the valley of the children of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech. 11. And he took away the horses that the kings of Judah had given to the sun, at the entering in of the house of the Lord, by the chamber of Nathan-melech the chamberlain, which liias in the suburbs, and burnt the chariots of the sun with fire. 12. And the altars that were on the top of the upper chamber of Ahaz, which the kings of Judah had made, and the altarsvvhich Manasseh had made in the two courts of the house of the Lord, did the king beat down, and brake them down from thence, and cast the dust of them into the brook Kidron. 13. And the high places that were before Jerusalem, which loere on the right hand of the mount of Corruption, which Solomon the king of Israel harl builded for Ashtoreth the abomination of the Zidonians, and for Chemosh the abomination of the Moabites, and for Milcom the abomination of the children of Ammon, did the king defile. 14. And he brake in pieces the images, and cut down the groves, and filled their places with the bones of men. 15. Moreover, the altar that was. at Beth-el, and the high place which Jeroboam the son of Nebat, who made Israel to sin, had niade, both that altar and tlie high place he brake down, and burnt the high place, and stamped it small to po^^ der, and burnt the grove. 16. And as .Tosiah turned himself, he spied the sepulchres that n-ere there in the mount, and sent, and took the bones out of the sepulchres, and burnt them upon the altar, and polluted it, according to the word of the Lord, which the man of God proclaimed, v^ ho proclaimed these words. 17. Then he said. What title is that that 1 see ? And the men of the city told him. It is the sepulchre of the man of God which came from Judah, and proclaimed these things that thou hast done iigainst the altar of Beth-el. 18. And he said, Let him alone:

II. KINGS, XXIll.

let no man move his bones. So they let his bones alone, with the bones of the prophet that came out of Samaria. 19. And all the houses also of the high places that wtre m the cities of Samaria, which the kings of Israel had made to provoke the LORD to anger, Josiah took away, and did to them according to all the acts that he had done in Beth-el. 20. And he slew all the priests of the high places that toere there upon the altars, and burnt men's bones upon them, and returned to Jerusalem. 21. And the king commanded all the people, saying. Keep the passover unto the Lord your God, as it is written in the book of the covenant. 22. Surely there was not holden such a passover from the days of the judges that judged Israel, nor in all the days of the kings of Israel, nor of the kings of Ju-dah; 23, But in the eighteenth year of king Josiah, ivherein this passover was hold-en to the Lord in Jerusalem. 24. Moreover, the workers loith familiar spirits, and the wizards, and the images, and the idols, and all the abominations that were spied in the land of Judah and in Jerusalem, did Josiah put away, that he might perform the words of the law 7chich ivere written in the book that Hilkiah the priest found in the house of the Lord.

We have here an account of s\ich a reformation as we have not met with in all the history of the kings of Judah, such thorough riddance made of all the abominable things, and such foundations laid of a glorious good work; and here I cannot but wonder at two things, 1. That so many wicked things should be gDt in, and kept standing so long, as we find here removed. 2. That notwithstanding the removal of these wicked things, and the hopeful prospects here given of a happy settlement, yet, within a few years, Jerusalem was utterly destroyed, and even this did not save it, for the generality of the people, after all, hated to be reformed. T/ie foundtr mrltefh in vain, and therefore, refirobate silver shall men call them, Jer. 6. 29, 30.

Let us here observe,

I. What abundance of wickedness there was, and had been, in Judah and Jerusalem; one would not have believed it possible that in Judah, where God was known, in Israel, where his name was great, in Salem, in Sinn, where his dwelling-place was, such abominations should be found as here we have an account of. Josiah had now reigned 18 years, and had himself set the people a good exam-jile, and kept up religion according to law; and yet, when he came to make inquisition for idolatry, the depth and extent of the dunghill he had to carry away, are almost incredible.

1. Even in the house of the Lord, that sacred temple wliich S<il()mon built, and dedicated to the honour, and for tlie worship of the God of Israel there were found vessels, all manner of utensils, for the worsliip of Baal, aiid of the grove, (or Aslito-reth, and of all the host of heaven, v. 4. Though Josiah had sup])ressed the worship of idols, vet the provisions made for that wOT'ship were all carefully preserved, even in the temple itself, to be used

again, whenever ♦^he present restraint should be taken off; nay, even in the grove itself, the image of it, was yet standing in the temple, v. 6. some make it the image of Venus, the same with Ash-toreth.

2. Just at the entering in of the house of the Lord was a stable for horses kept (would you think it.'') for a religious use, they were holv horses, given to the sun, v. 11. as if he needed them, who rejoiceth as a strong man to run a race, Ps. 19. 5. or rather, they would thus represent to themselves the swiftness of his motion, which they much admired, making their religion to conform to the poetical fictions of the chariot of the sun, the follies of which, even a little philosophy, without any divinity, would ha\ e exposed and made them ashamed of. Some say that those horses were to be led forth in pomp, every morning, to meet the lising sun; others, that the worshippers of the sun rode out upon them to adore the rising sun, it should seem that they drew the chariots of the sun, which the people worshipped; strange that ever men who had the written word of God among them, should be thus vain in their imaginations.'

3. Hard by the house of the Lord there were houses of the Sodomites, where all manner of lewdness and filthiness, even that which was most unnatural, was practised, and under pretence of religion, in honour of their impure deities; corporal and spiritual Avhoredoni went together, and the vile affections which they were gi\ en up to, were the punishment of their vain imaginations; thev that dishonoured their God, were justly left thus to dishonour themselves, Rom. 1. 24, &c. There were women that wove hangings for the grove, v. 7, tents which encompassed the image of Venus, where the v/orshippers committed all manner of lewdness, and this in the house of the Lord; they did ill, that made our Father's house a house of merchandise, they did worse, that made it a den of thieves, but those did worst of all that made it {Horrendum dictu! — Horrible to relate!)^hvQt\ie[, in an impudent defiance of the holiness of God and his temple; well might the apostle call them abominable idolatries.

4r. There were many idolatrous altars found, v. 12. some in the palace, on the top of the iifrfier chamber of Ahaz; the roofs of their houses being fiat, they made them their high places, and set up altars upon them, Jer. 19. 13. Zeph. 1. 5. domestic altars; the kings of Judah did so; and though Josiah ne\er used them, yet to this time they remained there. Manasseh had built altars for his idols in the house of the Lord, when he repented, he removed them, and cast them out of the city, 2 Chron. 33. 15. but, not destroying them, liis son Amon, it seems, had brought them again into the courts of the temple, there Josiah found them, and thence he brake them down, v. 12.

5. There was Tophet, in the valley of the son of Hinnom, very near Jerusalem, where the image of Molech (that God of unnatural cruelty, as others were of unnatural uncleanness) was kept, to which some sacrificed their children, burning them in the fire, others dedicated them, making them to pass through the fire, v. 10. labouring in the very fire, Hab. 2. 13. It is supposed to have been called Tophet, from toph, a drum, because they beat drums at the burning of the children, that their shrieks might not be heard.

'6. There weie high places before Jerusalem, which Solomon had built, v. 13. The altars and images on those high places, we may suppose, had been taken awav by some of the i)receding godly kings, or, perhaps, Solomon himself h.ad removed them when he became a penitent, but the buildings, or some pai-ts of them, remained, wth other high

11. KINGS, XXIII.

«53

places, till Josiaii's time. They that introduce corruptions int) religion, know not how far they will reach, nor how long they will last; antiquity is no certain proof of verity: tiiere were also high places all the kingdom over, from Geba to Beer-sheba, V. 8. and high Jdaccs of the gates, in the entering in of the gate of the governor; in those high places (Bishop Patrick thinks) tliey l)urnt incense to those tutelar gods, to whom their idolatrous kings had committed the protection of tlieir city; and, probably, the go\ ernor of the city had a j)rivate altar for his Penates — liis household-gods.

7. There were idolatrous priests, that officiated at all those idolatrous altars, v. 5. Chemarim, black men, or that wore black; see Zeph. 1. 4. They that sacrificed to Osiris, or that wept for Tammuz, Ezek. 8. 14. or that worshipped the infernal deities, put on lilack garments as mourners. Those idolatrous priests, the kings of Judah had ordained to burn incense in the high places; they were, it should seem, priests of the house of Aaron, who thus profaned their dignity, and there were others also who had no right at all to the priesthood, who burnt incense to Baal.

8. There were conjurers and wizards, and such as dealt vjith familiar spirits, v. 24. When they worshipped the devil as their god, no marvel that they consulted him as theit" oracle.

II. What a full destruction good Josiah made of all those relics of idolatry; such is his zeal for the Lord of hosts, and his holy indignation against all that is displeasing to him, that nothing shall stand before him; the law was, that the moi\uments of the Canaanites' idolatry must be all destroyed, Deut. 7. 5. much more of the idolatry of the Israelites, in whom it was much more impious, profane, and perfidious.

1. He orders Hilkiah, and the other priests, to clear the temple, that was their province, v. 4. Away with all the vessels that were made for Baal. They must -never be employed in the service of God, no, nor resers ed for any common use, they must all be burnt, and the ashes of them carried to Beth-el; that place had been the common source of idolatry, for there was set up one of the cal\es, and that lying next to Jud ih, thence the infection had spread into that kingdom, and therefore now he makes it the lay-st dl of idolatry, the dunghill to v/hich he carries the filth and off-scouring of all things, that, if j)nssible, it might be made loathsome to those that had been fond of it.

2. The idolatrous priests were all put down: those of theni that were not of the house of Aaron, or had sacrificed to Baal, or other false gods, he put to death, according to the law, v. 20, he slew them upon their own altars, the most acceptable sacrifice that ever had been offered upon them, a sacrifice to the justice of Ciod; those that were descendants from Aaron, and yet had burnt incense in the high places, but to the true God only, he forbade ever to approach the altar of the Lord, they had forfeited that Jionour, x<. 9. he brought them out ofth" cities of Judah, v. 8. that they might not do misc'iiff in the country by secretly keeping up their old idolatrous usages; but he allowed them to eat of the unleavened bread, (the bread of the meat-offering. Lev. 2. ^, 5.)'amo)ig their brethren, with whom they were to reside, that being under their eye, they miglit.be kept fi-om doing hurt, and taught to do well; tliat bread, that unleavened bread, (lieavy and unpleasant as it was,) was better than they deserved, and that would serve to keep them alive; but whether they were permitted to eat of all the sacrifices, as blemished priests were. Lev. 21. 22. which is called, in general, the bread of their God, may be justly questioned.

.S. All the images were broken to pieces, and

burnt; the image of the grove, v. 6.-some goddess or other, was reduced to ashes, and the ashes cast upon the graves of the common people, v. 6. the common burying-place of tlie city; by the law, a ceremonial uncleanness was contracted by the touch of a grave, so tliat in casting them here, he declared them most impure, and none could touch them without making themselves unclean by it: he cast it into the graves, so the Chaldee, intimating that he would have all idolatry buried out of his sight, as a loathsome thing, and forgotten, as dead men are out of mind, v. 14. he filled the places of the groves with the bones of men; as lie carried the ashes of the images to the graves, to mingle them with dead men's bones, so he carried dead men's bones, to the places wliere the images had been, and put them in the room of them, that, both ways, idolatry might be rendered loatlisome, and tl>e people kept both from the dust of the images, and from the ruins of the places where they had been worshipped; dead men, and dead gods, were much alike, and fittest to go together.

4. All the wicked houses were suppressed, those nests of impiety that harboured idolaters, the houses of the Sodomites, v. 7. (down with them, down with them, rase them to the foundations;) tlie high places were, in like manner, broken down, and levelled with the ground, v. 8. even that which belonged to the governor of the city, for no man's greatness or power may protect liirii in idolatry or profaneness; let governors be obliged, in the first place, to reform, and then the governed will be the sooner influenced; he defiled the high places, -o. 8. and again, v. 13. did all he could to render them abominable, and put the people out of conceit with them, as Jehu did when he made the house of Baal a draught-house, 2 Kings 10. 27. Tophet, which, contrary to other places of idolatry, was in a valley, whereas they were on hills or high places, was likewise defiled, x-. 10. was made the burying-place of the city; concerning this we ha\ e a whole sermon, Jer. 19. 1, 2, &c. where it is said. They shall bury in Tophet, and the whole of the city is threatened to be made like Tophet.

5. The horses that had been given to the sun, were taken away, and put to common use, and so were deli\ ered from the vanity to which they were rnade subject; and the chariot of tlie sun (What a ]iity was it that those horses and chariots should be kept as the chariots and horsemen of Israel!) he burned with fire; and if the sun be a flame, they never resembled him so as they did when they were chariots of fire.

6. The workers with familiar spirits, and the wizards, were put away, x> 24. Those of them that were convicted of witchcraft, it is likely, he put to de.ith, and so deterred others from those diabolical practices; in all this, he had a sincere regard to the words of the law which were written i?i the book lately found, v. 24. he made that his rule, and kept that in his eye throughout this reformation.

III. How his zeal extended itself to the cities of Israel that were within his reach; the 10 tribes were carried captive, the Assyrian colonies did not fully peojile the country, so that, it is likely, many cities had put themselves under the protection of the kings of Judah, 2 Chron. 30. 1.—34. 6. These he here visits, to carry on his reformation; as far as our influence goes, our endeavours should go to do good, and bring the wickedness of the wicked to an end.

1. He defiled and demolished Jeroboam's altar at Beth-el, with the high places and the grove that belonged to it, v. 15, 16. The golden calf, it should seem, was gone, (Thy calf, O Samaria, hast oast thee off,) but the altar was there, which those that were wedded to their old idolatries, made use of

II. KINGS, XXIII.

I

still; this was, (1.) Defiled, v. 16. Josiah, in his pious zeal, was ransacking the old seats of idolatry, and spied the sepulchres in the mount, in which, jrobablv, the idolatrous ])riests were buried, not "ar from the altar at which they liad officiated, and which they were so fond of, that they were desirous to lay their bones by it: these lie opened, took out the bones, and bu7-n( them u/ion the altar to show that thus lie would have done by the priests themselves, if they liad been alive, as he did by those whom he found alive, v. 20. thus he polluted the altar, he desecrated it, and made it (dious. It is threatened against idolaters, Jer. 8, 1, 2. that their bones shall be spread before the sun; that which is there threatened, and tiiis which is here executed, (bespeaking their iniquity to be upon their bones, Ezek. 32. 27.) are an intimation of a punishment after death, reserved for those that live and die ini-

Cenitent in that or any other sin; the burning of the ones, if that were all, is a small matter, but if it signify the torment of the soul in a worse flame, Luke 16. 24. it is very dreadful. This, as it was Josiah's act, seems to be the result of a \ ery sudden resolve; he had not done it, but that he happened to turn himself, and spy the sepulchres, and yet it was foretold above 350 years before, when this iltar was first built by Jeroboam, 1 Kings 13. 2. God always foresees, and has sometimes foretold as certain, that which yet to us seems most contingent; the king's heart w in the hand of the Lord; king Josiah's was so, and he turned it, (or ever he himself was aware. Cant. 6. 12.) to do this; no word of God shall fall to the ground. (2.) It was demolished; he brake down the altar and all its appurtenances, v. 15. burnt what was combustible, and since an idol ts nothing in the world, he went as far toward the annihilating of it as he could, for he stamped it tmall to powder, and made it as dust before the wind.

2. He destroyed all the houses of the high places, all those synagogues of Satan that were in the cities of Samaria, v. 19. These the kings of Israel built, and God raised up this king of Judah to pull them down, for the honour of the ancient house of David, from which the 10 tribes had revolted; the priests he justly made sacrifices upon their own altars, v. 20.

3. He carefully preserved the sepulchre of that man of God, who came from Judah to foretell this, which now a king who came from Judah executed; this was that good prophet who proclaimed these things against the altar of Beth-el, and yet was himself slain by a lion for disobeying the word of the Lord, but to show that God's displeasure against him went no further than his death, but ended there, God so ordered it, that when all the graves about his were disturbed, his was safe, x'. 17, 18. and no man moved his bones, he was entered into peace; and therefore shall rest in his bed, Isa. 57. 2. The old lying prophet, who desired to be buried as near him as might be, it should seem, knew what he did, for his dust also being mingled with that of the good prophet, was preserved for his sake; see Numb. 23. 10.

Lastly, We are here told what a solemn passover Josiah and his people kept, after all this. When they had cleared the country of the old leaven, then they applied themselves to the keeping of the feast; when Jehu had destroyed the worship of Baal, yet he took no heed to walk in the commandments and ordinances of God, but Josiah considered that we must learn to do well, and not only cease to do evil, and that the way to keep out all aljominable customs, is to keep up all instituted ordinances; (see Lev. 18. 30.) and therefore he commanded all the people to keep the passover, which was not only a memorial of their deliverance out of Egyjit, but a token of their dedication to him that brought them

out, and their communion with him: this he found written in the book of the law, here called the book of the covenant; for though the divine authority may deal with us in a way of absolute command, divine grace condescends to federal transactions, and therefore he observ ed it. We hav e not such a particular account of this passover as of tliat in Heze-kiah's time, 2 Chron. 30. but, in general, that the7'e was not holden such a passover in any of the foregoing reigns, no r\ot from the days of the judges, V. 22. which, by the way, intimates that though the account which the ijook of Judges gives of the state of Israel under that dynasty, looks but melancholy, yet there were then some golden days. This pass-over, it seems, was extraordinary for the numbei and devotion of the communicants, their sacrifices and offerings, and their exact observance of the laws of the feast; and it was net now, as in Hezekiah'F passover, when many communicated, that were not cleansed according to the purification of the sanctuary, and the Levites were permitted to do the priests' work. We have reason to think that during all the remainder of Josiah's reign, religion flourished, and the feats of the Lord were very carefully observed; but in this passover, the satisfaction they took in the co\ enant lately renewed, the reformation in pursuance of it, and the revival of an ordinance which they had lately found the divine original of in the book of the law, and which had long been neglected or carelessly kept, put them into transports of holy joy; and God was pleased to recompense ther zeal in destroying idolatry with uncommon tokens of his presence and favour; all this concurred to make it a distinguished passover.

25. And like unto him was there no king before him, that turned to the Lord with all his heart, and with all his soul, and with all his might, according to all the law of Moses; neither after him arose there any like him. 26. Notwithstanding the Lord turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, because of all the provocations that Manasseh had provoked him withal. 27. And the Lord said, I will remove Judah also out of my sight, as I havt removed Israel, and will cast off this city Jerusalem which I have chosen, and the house of which I said, My name shall be there. 28. Now the rest of the acts of Jo siah, and all that he did, are they not written in the book of the Chronicles of the kings of Judah ? 29. In his days Pharaoh-nechoh king of Egypt went up against the king of Assyria to the river Euphrates: and king Josiah went against him; and he slew him at Megiddo, when he had seen him. 30. And his servants carried him in a chariot dead from Megiddo, and brought him to Jerusalem, and buried him in his own sepulchre. And the people of the land took Je-hoahaz the son of Josiah, and anointed him, and made him king in his father's stead.

Upon the reading of these verses, we must say Lord, though thy righteousness be as the great mountains, evident, conspicuous, and past dispute, yet ] \.]\Y judgments are a great deep, unfathomable, and

past finding out, Ps. 36. 6. What shall we say to this?

I. It is here owned that Josiah was one of the best kings that ever sat upon the throne of David, r. 25. As Hezekiah was a nonesuch for faith and dependence upon God in straits, ch. 18. 5. so Josiah was a nonesuch for sincerity and zeal in carrying on a work of reformation. For this, there was none like him. 1. That lie turned to the Lord from whom his fathers had revolted. It is true religion to turn to God as one we liave chosen and love. He did what he could to turn his kingdom also to the Lord. 2. That he did this ivith Ins heart and soul; his affections and aims were right in what he did. Those make nothing of their religion, that do not make heart work of it. 3. That he did it with all his heart, and all his soul, and all his might; with vigour, and courage and i-esolution: he could not otherwise have broken through the difficulties he had to grapple with. What great things may we bring to pass in the service of God, if we be but lively and hearty in it! 4. That he did this, according to all the law of Moses; in an exact observance of that law, and with an actual regard to it. His zeal did not transport him into any irregularities, but in all he did, he walked by rule.

II. Notwithstanding this, he was cut off by a violent death, in the midst of his days, and his kingdom was ruined within a few years after. Consequent upon such a reformation as this, one would have expected nothing but the prosperity and glory both of king and kingdom; but, quite contrary, we find both under a cloud.

1. Even the reformed kingdom continues marked for ruin. For all this, v. 26, The Lord turned not from the fierceness of his great wrath. That is certainly true, which (jod spake by the prophet, Jer. 18. 7, 8. That if a nation, doomed to destruction, turn from the evil of sin, God will refient of the evil of punishment; and therefore we must conclude that Josiah's people, though they submitted to Josiah's power, did not heartily imbibe Josiah's principles. They were turned by force, they did not voluntarily turn from their evil way, but still continued their affection for their idols; and therefore he that knows men's hearts, would not recall the sentence, which was. That Judah should be removed, as Israel had been, and Jerusalem itself cast off, v. 27. Yet even this destruction was intended to be their effectual reformation; so that we must say, not only that the criminals had filled their measure, and were ripe for ruin, but also that the disease was come to a crisis, and was ready for a cure; and this shall be all the fruit, even the taking away of sin.

2. As an evidence of this, even the reforming king is cut off in the midst of his usefulness, in mercy to him, that he might not see the evil which was coming upon his kingdom; but in wrath to his people, for his death was an inlet to their desolations. The king of Egypt waged war, it seems, with the king of Assyria, (so the king of Babylon is now called,) Josiah's kingdom lay between them; he therefore thought himself concerned to oppose the king of Egypt, and check the growing, threatening, greatness of h':s power; for though, at this time, he protested that lie had no design against Josiah, yet if he should prevail to unite the ri\ er of Egypt and the river Euphrates, the land of Judah would soon be overflowed between them; therefore Josiah went against him, and was killed in the first engagement, V. 29, 30. Here, (l.)We cannot justify Josiah's conduct; he had no clear call to engage in this war, nor do we find that he asked counsel of God by Urini, or prophets, concerning it. What had he to do, to appear and act as a friend and ally to the king of Assyria? Should he helfi the ungodly, and love them that hate the Lord? If the kings of Egypt and As-

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Syria quarrelled, he had reason to think God would bring good out of it to him and his people, and make them instrumental to weaken one another. Some understand the promise made to him, (That he should come to his grave in fieace,) in a sense in which it was not performed, because, by his miscarriage in this matter, he forfeited the benefit of it. God has promised to keep us in all our ways; but it we go out of our way, we throw ourselves out of his protection. 1 understand the promise so, as that I believe it was fulfilled, for he died in peace with God and his own conscience, and saw not, nor had any immediate prospect of, the destruction of Judah and Jerusalem by the Chaldeans; yet I understand the providence to be a rebuke to him for his rashness. (2.) We must adore God's righteousness, in taking away such a jewel from an unthankful people that knew not how to value it. They greatly lamented his death, 2 Chron. 35. 25. urged to it by Jeremiah, who told them the meaning of it, and what a threatening omen it was; but they had not made a due improvement of the mercies they enjoyed by his life, of which God taught them the worth by the want.

31. Jehoahaz was twenty and three years old when he began to reign; and he reigned three months in Jerusalem. And his mother's name ivas Hamutal, the daughter of •Feremiah of Libnah. 32. And he did that 7vhich was evil in the sight of the Lord, according to all that his fathers had done. 33. And Pharaoh-nechoh put him in bands at Riblah, in the land of Hamath, that he might not reign in Jerusalem; and put the land to a tribute of a hundred talents of silver, and a talent of gold. 34. And Pharaoh-nechoh made Eliakim the son of Josiah king in the room of Josiah his father, and turned his name to Jehoiakim, and took .^ehoahaz away: and he came to Egypt, and died there. 33. And Jehoiakim gave the silver and the gold to Pharaoh; but he taxea the land to give the money according to the commandment of Pharaoh: he exacted the silver and the gold of the people ol" the land, of every one according to his taxation, to give it unto Pharaoh-nechoh. 36. Jehoiakim urns twenty and five years old when he began to reign; and he reigned eleven years in Jerusalem: and his mother's name tvas Zebudah,the daughter of Pedaiah of Rumah. 37. And he did that which was evil in the sight of the Lord, according to all that his fathers had done.

Jerusalem saw not a good day after Josiah was laid in his grave, but one trouble came after another, till within 22 years, it was quite destroyed. Of the reign of two of his sons here is a short account; the former we find here a prisoner, and the latter a tributary, to the king of Egypt, and both so in the very beginning of their reigii. The king of Egypt having slain Josiah, though he had not any design upon Judah, yet, being pro\okcd by the opposition which Josiah ga\ e him, now it should seem, he ber.: all his force against his family and kingdom. If Josiah's sons had trodden in his steps, they would have, fared the better for his piety; but deviating from them, they fared worse for his rashness.

11. lvli>^GS, XXIV.

I. Jehoahaz, a younger son, was first made king I'y the fieople of the land; probably, because he was observed to be of a more acti\ e warlike genius than his elder brother, and likely to make head against the king of Egypt, and to avenge his father's death, which perhaps the peojjle were more solicitous about, in point of honour, than the keeping up and carrying on his father's reformation; and the issue was accoi-dingly.

1. He did ill, v. 32. Though he had a good education, and a good example, given him, and many a good prayer, we may suppose, put up for him, yet he did that which was evU in the night of the Lord, and it is to be feared, began to do so in his father's lifetime, for his reign was so short, that he could not, in that, show much of his character. He did uccordiiig to all that his wicked fathers had done. Though he had not time to do much, yet he had chosen his patterns, and showed whom he intended to follow, and whose steps he intended to tread in; and, having done this, he is here reckoned to have done according to all the evil which they did, whom he proposed to imitate. The choice of persons whom the young take for their example, is of serious consequence; an error in this choice is fatal. Phil. 3. 17, 18.

2. Doing ill, no wonder that he fared ill. He was but 3 months a prince, and was then made a prisoner, and lived and died so. The king of Egypt seized him, and put him in bands, v. 33. fearing lest he should give him disturbance, and carried him to Egypt, where he died soon after, v. 34. This Jehoahaz is that young lion whom Ezekiel speaks of in his lamejitation for the princes of Israel, that learned to catch the prey, and devour men, (tliat was the evil which he did in the sight C)f the Lord,) but the nations heard of him, he was taken in their pit, and they brought him with chains into the land of Egypt, Ezek. 19. 1--4. See Jer. 22. 10-. 12.

II. Eliakim, another son of Josiah, was made king by tlie king of Egypt; it is not said in the room of Jehoahaz, (his I'eign was so short, that it was scarcely worth taking notice of,) but in the room of Josiah. The crown of Judah had, hitherto, always descended from a father to a son, and never, till now, from one brother to another; once, the succession had so happened in the house of Ahab, but never, tiil now, in t!ie house of David. The king of Egypt, having used his power in making him king, further showed it in changing his name, he called him Jehoiukim, a name that has reference to Jehovah, for he had no design to make him renounce, or forget, the religion of his country; all people will walk in the name ( f their God, and let him do so. The king of Babyh;n did not do so by those whose names he changed. Dan. 1. 7.

Of this Jehoiakim we are here told, 1. That the king of Egypt made him poor, exacted from him a \ ast tribute of 100 talents ofsilver, and a talent of gold, V. 33. which with much difficulty, he squeezed out of his subjects, and gave to Pharaoh, 7^ 35. Formerly, the Israelites had spoiled the Egyptians, now the Egyptians spoil Israel: see what woful changes sin makes. 2. That which made him poor, yet did not make him good; notwithstanding the rebukes of Providence he was under, by which he should have been convinced, humbled, and reformed, he did that which was evil in (he sight of the Lord, V. 37. and so prepared against himself greater judgments; for such God will send, if lesser do not do the work for which they are sent

CHAP. XXIV.

Thinjrs are here ripening for, and hastening toward, the utter destruction of Jerusalem. Wc left Jehoiakim on the throne, placed there bv the kin": of Egypt: now here we have, I, The troubles of his reign, how he was

brought into subjection by the king of Babylon, and e* verely chastised I'or attempting to shake ofi the yoke, r 1.. 6. and how Egypt also was conquered by Nebuchadnezzar, V. 7. 11. The desolations of his son's reign, which continued but 3 months; and then he, and all his great men, being forced to surrender at discretion, were carried captives to Babylon, v. 8 .. 16. 111. The preparatives of the next reigii, (which was the last of all,) for the utter ruin of Jerusalem, which the next chapter will give us an account of, v. 17.. 20.

l.~|'N his days Nebuchadnezzar king of JL Babylon came up, and Jehoiakim became his servant tliree years: then he turned and rebelled against him. 2. And the Lord sent against him bands of the Chal-dees, and bands of the Syrians, and bands of the Moabites, and bands of the children of Ammon, and sent them against Judah to destroy it, according to the word of the Lord, which he spake by his servants the prophets. 3. Surely at the commandment of the Lord came this upon Judah, to remove them out of his sight for the sins of Ma-nasseh, according to all that he did ; 4. And also for the innocent blood that he shed, (for he filled Jerusalem with innocent blood,) which the Lord would not pardon. 5. Now the rest of the acts of Jehoiakim, and all that he did, are they not written in the book of the Chronicles of the kings of Judah ? 6. So Jehoiakim slept with his fatheis: and Je-hoiachin his son reigned in his stead. 7. And the king of Egypt came not again any more out of his land : for the king of Babylon had taken, from the river of Egypt unto the river Euphrates, all that pertained to the king of Egypt.

We have here the first mention of a name which makes a great figure both in the histories, and in the prophecies, ot the Old Testament; it is that of JVebuchadnezzar, king of Babylon, v. 1. that head of gold. A potent prince, and one that was a terror of the mighty in the land of the living; and vet his name had not been known in sacred writ, if*it had not been employed in the destruction of Jerusalem, and the captivity of the Jews.

I. He made Jehoiakim his tributary, and kept him in subjection three years, Ti. 1. Nebuchadnezzar began his reign in the fourth year of Jehoiakim; in his eighth year he made him his prisoner, but restored him, upon his promise of faithfulness to him; that promise he kept about three years, but then rebelled, probably, in hopes of assistance from the king of Egypt. If Jehoiakim had served his God as he should have done, he had not been servant to the king of Babylon; but God would thus make him know the difference between his service and the service of the kings of the countries, 2. Chron. 12. 8. If he had been content with his servitude, and true to his word, his condition had been no worse; but, rebelling against the king of Babylon, he plunged himself into more trouble.

II. When he rebelled, he sent his forces against him to destroy his country, bands of Chaldeans, Syrians, Moabites, Ammonites, who were all now in the service and pay of the king of Babylon, t^. 2. and withal retained, and now showed, their ancient enmity to the Israel of God. Yet no mention is here made of their commission from the king of Babylon

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but only of that from the King of kings. The Lord ^en( uguitist hnn all these bunds. And again, v. 3. Surely at the commandment of the Lord came this upon Juduh, else the commandment of Nebuchadnezzar could not ha\ e brought it. Many are serving God's purposes, who are not aware of it.

Two things God intended in suffering Judah to be thus h irassed. 1. The punishment of the sins of Manasseh, which God now visited upon the third and fourth generation. So long he waited before he visited them, to see if the nation would repent; but they continued impenitent, notwithstanding Jo-siah's endeavours to refdrm them, and ready to relapse, upon tlie first turn, intotheir former idolatries^ now that the old bond was put in suit, they were called up, upon the former judgment; that was revived, which God liad iaid ufi in store, and sealed among his treasures, Deut. 32. 34. Job 14.17. and in remembrance of that, he removed Judah out of his sight, and let the w<irld know that time will not wear out the guilt of sin, and that i-epiieves are not pardons. All that Manasseh did, was called to mind, but especially the innocent blood that he shed, much of which, we may suppose, was the blood of God's witnesses and worshippers, which the Lord would not pardon. Is there then any unpardonable sin but the Ijlasphemy against the Holy Ghost? This is meant of the leniitting of the temporal punishment : though Manasseh repented, and we have reason to think that even the persecutions and murders he was guilty of, were pardoned, so that he was delivered from the wrath to come; yet, as they were national sins, they lay still charged upon the land, crying for national judgments. Perhaps, some were now living who were aiding and abetting; and the present king was guilty of innocent blood, as appears, Jer. 22. 17. See what a provoking sin murder is, how loud it cries, and how long! See what need nations have to lament the sins of their fathers, lest they smart for them. 2. God intended hereby the accomplishment of the prophecies; it was according to the word of the Lord, which he spake by his servants the prophets. Rather shall Judah be removed out of his sight, nay rather shall heaven a?id earth pass away, than any word of God fall to the ground. Threatenings will be fulfilled as certainly as promises, if the sinner's repentance prevent not.

III. The king of Egypt was likewise subdued by the king of B ihylon, and a great part of his country taken from him', v. 7. It was but lately that he had oppressed Israel, ch. 23. 33. now he is himself brought down, and disabled to attempt any thing for the recovery of his losses, or the assistance of his allies; he da'es not come any more out of his land. Afterward, he attempted to gi\ e Zedekiah some relief, but war. obliged to retire, Jer. 2,7. 7.

IV. Jthfnikim, seeing his country laid waste, and himself ready to fall into the enemy's h^nd, as it should seem, died of a broken heart, in the midst of his days, v. 6. So Jehoiakim slept with his fathers; but it is not said that he was buried with them; for, no doubt, the prophecy of Jeremiah was fulfill ed, that he should not be lamented, as his father was, but buried with the burial of an ass, Jer. 22. 18, 19. and his dead body cast out, Jer. 36. 30.

8. Jehoiachin icas eighteen years old when he began to reign: and he reigned in Jerusalem three months. And his mother's name 7vas Nehushta, the daughter of Elna-than of Jerusalem. 9. And he did that ichich mis evil in the sight of the Lord, accord-ins to all that his father had done. 10. At that time the servants of Nebuchadnezzar

king of Babylon came up against Jerusalem, and the city was besieged. 11. And Nebuchadnezzar king of Babylon came against the city, and his servants did besiege it. 12. And Jehoiachin the king of Judah went out to the king of Babylon, he, and his mother, and his servants, and his princes, and his officers; and the king of Babylon took him in the eighth year of his reign. 13. And he carried out thence all the treasures of the house of the Lord, and the treasure of the king's house, and cut in pieces all the vessels of gold which Solomon king of Israel had made in the temple of the Lohd, as the Lord had said. 14. And he carried a\Aay all Jerusalem, and all the princes, and ail the mighty men of valour, even ten thousand captives, and all the craftsmen and smiths: none remained, save the poorest sort of the people of the land. 15. And he carried away Jehoiachin to Babylon, and the king's mother, and the king's wives, and his officers, and the mighty of the land : those carried he into captivity from Jerusalem to Babylon. 16. And all the men of might, even seven thousand, and craftsmen and smiths a thousand ; all that tvere strong and apt for war, even them the king of Babylon brought captive to Babylon. 17. And the king of Babylon made Mattaniah his father's brother king in his stead, and changed his name to Zedekiah. 18. Zedekiah ivas twenty and one years old when he began to reign ; and he reigned eleven years in Jerusalem : and his mother's name teas Hamu-tal, the daughter of Jeremiah of Libnah. 19. And he did that irhich urns evil in the sight of the LoKi), according to all that Jehoiachin had done. 20. For through the anger of the LiORD it came to pass in Jerusalem and Judah, until he had cast them out from his presence, that Zedekiah rebelled against the king of Oab3don.

This should have been the history of king Jehoia-chin's reign, but, al.'.s, it is only the history of king Jehoiachin's captixnty, as it is called, Ezek. 1. 2. He came to the crown, not to have the honour of wearing it, but the shame of losing it; Ideo tantuin venerat, ut exiret — He came in only to go out.

I. His reign was short and inconsiderable; he reigned but three months, and then was removed and carried captive to Babylon, as his father, it is likely, would have been, if he had lived but so much longer. What an unhappy young prince was this, that was thrust into a falhng house, a sinking throne! What an unnatural father had he, who begat him to suffer for him; and by his own sin and folly had left himself nothing to bequeath to his son but his own miseries? Yet this young prince reigned long enough to show that he justly smarted for his fa thers' sins, for he trod in their steps, v. 9. He did that which was evil in the sight of the Lord, as they had done; he did nothing to cut off the entail of the cur.se, to discharge the encumbrance of his crown

II. KINGS, XXV.

and therefore (Transit cum onere — The encum-bra7jce descends with the croivn) with his own ini-(juity that of his fathers shall come into the account.

II. The calamities that came upon him, and his family, and people, in the very beginning of his reign, were grievous.

1. Jerusalem was besieged by the king of Babylon, -v. 10, 11. He had sent his forces to ravage the country, v. 2. now he came himself, and laid siege to the city. Now the word of God was fulfilled, Deut. 28. 49, &c. The Lord shall bring a nation against thee from far, of fierce countenance, that shall first eat the fruit of the land, and then besiege thee in all thy gates.

2. Jehoiachin immediately surrendered at discretion. As soon as he heard the king of Baljylon was come in person against the city, his name being, at this time, become very formidable, he beat a par-.ey, and went out to him, x-. 12. Had he made his peace with God, and taken the method Zedekiah did in the like cast, he needed not to have feared the king of Babjlon, but might have held out with courage, honour, and success; (fne should have chased a thousand;) but, wanting the faith and piety of an Israelite, he had not the resolution of a man, of a soldier, of a prince. He and his royal family, liis mother and wives, his servants and princes, delivered themselves up prisoners of war; this was the consequence of their being servants of sin.

3. Nebuchadnezzar rifled the treasures both of the church and of the state, and carried away the silver and gold of both, v. 13. No-,? the word of God, by Isaiah, was fulfilled, ch. 20. 17, Jll that is in thine house shall be carried to Babylon. Even the vessels of the temple which Solomon had made, and laid up in store to be used as the old ones were worn out, he cut off from the temple, and began to cut them in pieces, but, upon second thoughts, reserved them for his own use, for we find Belshazzar drinking wine in them, Dan. 5. 2, 3.

4. He carried away a great part of Jerusalem into captivity, to weaken it, that he might effectually secure to himself the dominion of it, and prevent its revolt, and to enrich himself with the wealth or service of those he took away: there had been some '■arried away, 8 years before this, in the 1st year of Nebuchadnezzar, and the 3d of Jehoiakim, among them were Daniel and his fellows. See Dan. 1. 1, 2. They had approved themselves so well, that this politic prince coveted more of them. Now he car-I ied oft,

(1.) The young king himself, and his family, v. 15. and we find, ch. 25. 27. . 29. that for 37 years, he continued a close prisoner. (2.) All the great men, the princes and officers, whose riches were l:ef}t for the oivners thereof to their hurt, Eccl. 5. 13. tempting the enemies to make a prey of them first. (3.) All the military men, the mighty men of valour, v. 14. the mighty of the land, v. 15. the men of might, even all that were strong and a fit for ii'ar, V. 16. These could not defend themselves, and the conqueror would not leave them to defend their country, but took them away, to be employed in his service. (4.) All the craftsmen and smiths w!io made weapons of war; in taking them, he did, III eflPert, disarm the city, according to the Philistines' policy, 1 Sam. 13. 19. In this ciptiv ity, Eze-kiel the prophet was carried away, Kzek. 1. 1, 2. and Mordecii, Esth. 2. 6. This Jehoiachin was also c-Med Jechonia/i, 1 Chron. 3. 16. anil, in contempt, Cnniah, Jer. 22. 24. where his captivity is fi^retold.

III. The successor whom the king of Baljylon ap-jiointed in the room of Jehoiachin. God had written him childless, Jer. 22. 30. and therefore his uncle was intrusted with the government. The king of Baljylon made Mattaniah king, the son of Josiah, and to remind him, and let all the world know.

that he was his creature, he changed his name, and called him Zedekiah, v. 17. God had sometimes charged it upon his people. They have set up. kings^ but not by me, Hos. 8. 4. and now, to punish them for that, the king of Babylon shall have the setting up of their kings. Those are justly deprived of their liberty, that use it, and insist upon it, against God's authority. This Zedekiah was the last of the kings of Judah; the name which the king of Babylon gave him, signifies, 1 he justice of the Lord, which was a presage of the glorifying (>f God's justice in his ruin.

1. See how impious this Zedekiah was. Though the judgments of God upon his three immediate predecessors, might have been a warning to him not to tread in their steps, yet he did that which was evil, like all the rest, v. 19.

2. See how impolitic he was. As his predecessor lost his courage, so he his conduct, with his religion, for he rebelled against the king of Babylon^ V. 20. whose tributary he was, and so, provoked him whom he was utterly unable to contend with, and who, if he had continued true to him, would have protected him; which was the most foolish thing he could do, and hastened the ruin of his kingdom. This came to pass through the anger of the Lord, that he might cast them out from his presence. Note, When those that are mtrusted with the counsels of a nation, act unwisely and against their true intei-est, we ought to take notice of the displeasure of God in it. It is for the sins of a people, that God removes the speech of the trusty, and takes away the understanding of the aged, and hides from their eyes the things that belong to the pubhc fieace. Whom God will destroy, he infatuates.

CHAP. XXV.

Ever since David's time, Jerusalem had been a celebrated place; beautiful for situation, and the joy of the whole earth: while the book of psalms lasts, that name will sound great. In the New Testamenl, we read much of it, when it was, as here, ripening again for its ruin. In the close of the Bible, we read of a new Jerusalem; every thing therefore that concerns Jerusalem, is worthy our regard. In this chapter, we have, I. The utter destruction of Jerusalem by the Chaldeans; the city besieged and taken, v. 1 .. 4. the houses burnt, v. 8, 9. the wall broken down, v. 10, and the inhabitants carried away into captivity, v, 11, 12. The glory of Jerusalem was, 1. That it was the royal city, there were set the thrones of the house of David; but that glory is here departed, for the prince is made a most miserable prisoner, the seed royal destroyed, v. 5 .. 7. and the principal officers put to death, v. 18.. 21. 2. That it was the holy city there was the testimony of Israel; but that glory is departed, for Solomon's temple is burnt to the ground, v. 9. and the sacred vessels that remained, are carried away to Babylon, v. 13. .17. Thus is Jerusalem become as a widow, Lam. 1. 1. Ichabod, Where is the glory? II. The destruction and dispersion of the remnant that was left in Judah under Gcdaliah, v. 22..26. III. The countenance which, after 37 years' imprisonment, was given . to Jehoiachin the captive king of Judah, v. 27 .. 30.

1. A ND it came to pass, in the ninth year J\. of his reifin, in the tenth month, in the tenth dm/ of the month, t/wt Nebnrhad-nezzar king of l^ahylon came, lie, and all his host, against Jerusalem, and pitched against \{ ; and tiiey huilt forts against it roundabout. 9. And the city was besieged unto the elrveulh year of king; Zedekiah. 3. And on the ninth V/r/y of the fourth month the famine prevailed in the city, and there \^•as no bread for the people of the land. 4. And the city was broken up, and all the

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men of war fled by night, by the way of the gate, between two walls, which is by the kmg's garden: (now the Chaldees ivcre against the city round about:) and the king went the way toward the plain. 5. And the army of the Chaldees pursued after the king, and overtook him in the plains of Jericho : and all his army were scattered from him. 6. So they took the king, and brought him up to the king of Babylon to Riblah; and they gave judgment upon him. 7. And they slew the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah, and bound him with fetters of brass, and carried him to Babylon.

We left king Zedekiah in rebellion against the king of Babylon, ch. 24. 20. contriving and endeavouring to shake off his yoke, when he was no way able to do it, nor took the right method by making God his friend first. Now here we have an account of the fatal consequences of that attempt.

I. The king of Babylon's army laid siege to Jerusalem, V. 1. What should hinder them when the country was already in their possession? ch, 24. 2. They built forts against the city round about, whence, by such arts of war as they then had, they battered it; sent into it instruments of death, and kept out of it the necessary supports of life. Formerly, Jerusalem had been compassed with the favour of God as with a shield, but now their defence was departed from them, and their enemies surrounded them on every side. Those that by sin have provoked God to leave them, will find that innumerable evils will comfiass them about. Two years this siege lasted; at first, the army retired, for fear of the king of Egypt, Jer. 37. 11. but, finding him not so powerful as they thought, they soon retnrned, with a resolution not to quit the city till they had made themsehes masteis of it.

II. During this siege, the famine prevailed, v. 3. so that, for a long time, they ate their bread by weight, and with care, Ezek. 4. 16. Thus they were punished for their gluttony and excess, their fulness of bread, and feeding themselves without fear; at length, there was no bread for the fieofile of the land, that is, the common people, the soldiers, whereby they were weakened, and rendered unfit for service; now they ate their own children for want of food; see this foretold by one prophet, Ezek. 5. 10. and bewailed by another, Lam. 4. 3. 8cc. Jeremiah earnestly persuaded the king to surrender, Jer. 38. 17. but his heart was hardened, to his destruction.

III. At length, the city was taken by storm, it was broken up, v. 4. the besiegers made a breach in the wall, at which they forced their way into it; the besieged, unable any longer to defend it, endeavoured to quit it, and make the best of their way; many, no doubt, were put to the sword, the victorious army being much exasperated by their obstinacy.

IV. The king, his family, and all his great men, made their escape in the night, by some secret passages which the besiegers either had not discovered, or did not keep their eye upon, v. 4. But those as much deceive themselves, who think to escape God's judgments, as those who think to brave them; the feet of him that flees from them, will as surely fail as the hands of him that fights against them; when God judges, he will overcome. Intelligence was given to the Chaldeans of the king's flight, and which way he was gone, so that they soon overtook

him, V, 5. His guards were scattered from him, eyery man shifting for his own safety. Had he put himself under God's protection, that would not have failed him now: he presently fell into the enemies' hands, and here we are told what they did with him.

1. He was brought to the king of Babylon, and tried by a council of war, for rebelling against him who set him up, and to whom he had sworn fidelity; God and man had a quarrel with him for this; see Ezek. 17. 16, &c. The king of Babylon now lay at Riblah, (which lay between Judah and Babylon,) that he might be ready to gi\e orders both to his court at home and his army abroad.

2. His sons were slain bejore his eyes, though children, that this doleful spectacle, the last his eyes were to behold, might leave an impression of grief and horror upon his spirit as long as he lived; in slaying his sons, they showed their indignation at his falsehood, and, in effect, declared that neither he, nor any of his, were fit to be trusted, and therefore that they were not fit to live.

3. His eyes were put out, by which he was deprived of that common comfort of human life, which IS given even to them that are in misery, and to the bitter in soul, the light of the sun; by which he was also disabled for any service. He dreaded being mocked, and therefore would not be persuaded to yield, Jer. 38. 19. but that which he feared, came upon him with a witness, and, no doubt, added much to his misery; for as they that are deaf, suspect that every body talks of them, so they that are blind, suspect that every body laughs at them; by this, two prophecies that seemed to contradict one another, were both fulfilled. Jeremiah prophesied that Zedekiah should be brought to Babylon, Jer. 32. 5.—34. 3. Ezekiel prophesied that he should not see Babylon, Ezek. 12. 13. He was brought thither, but, his eyes being put out, he did not see it; thus he ended his days, befoi'e he ended his life.

4. He was bound in fetters of brass, and so carried to Babylon; he that was blind needed not be bound, (his blindness fettered him,) but, for his greater disgrace, they led him bound: only, whereas common malefactors are laid in iron, (Ps. 105. 18.—107. 10.) he, being a prince, was bound with fetters of brass; but, that the mettle was somewhat nobler and lighter, was little comfort, while still he was in fetters; let it not seem strange, if those that have been held in the cords of iniquity, come to be thus held in the cords of affliction. Job 36. 8.

8. And in the fifth month, on the seventh day of the month, (which is the nineteenth year of king Nebuchadnezzar king of Babylon,) came Nebuzar-adan, captain of the guard, a servant of the king of Babylon, unto Jerusalem: 9. And he burnt the house of the Lord, and the king's house, and all the houses of Jerusalem, and every great mail's house burnt he with fire. 10. And all the army of the Chaldees, that locre with the captain of the guard, brake down the walls of Jerusalem round about. 11. Now the rest of the people that loere left in the city, and the fugitives that fell away to the king of Babylon, with the remnant of the multitude, did Nebuzar-adan the captain of the guard, carry away. 12. But the captain of the guard left of the poor of the land to be vine-dressers and husbandmen. 13

11. KINGS, XXV.

And the pillars of brass that were in the iiouse of the Lord, and the bases, and liie brazen sea that was in the house of the Lojiij, (lid the Chaldees break in pieces, and curried the brass of them to Babylon. 14. And tlie pots, and the shovels, and the snuffers, and the spoons, and all the vessels (jf brass, wherewith they ministered, took iiieyaway. 15. And the fire-pans, and the howis, and such things as iDtrc of gold, in gold, and of silver, in silver, the captain of I lie guard took away. 16. The two pillars, one sea, and the bases, which Solomon had made for the house of the Lord; the brass of all these vessels was without weight. 17. J'he height of the one pillar was eighteen cubits, and the chapiter upon it ivas brass: and the height of the chapiter three cubits; and the wreathen work, and pomegranates upon the chapiter round about, all of brass: and like unto these had the second pillar with wreathen work. 18. And the captain of the guard took Seraiah the chief priest, and Zephaniah the second priest, and the three keepers of the door: 19. And out of the city he took an officer that was set over '^.he men of war, and five men of them that were in the king's presence, which were found in the city, and the principal scribe of the host, which mustered the people of the land, and threescore men of the people of the land ^/m^ ivere found in the city: 20. And Nebuzar-adan, captain of the guard, took these, and brought them to the king of Babylon to Riblah. 21. And the king of Babylon smote them, and slew them at Riblah, in the land of Hamath. So Judah was carried away out of tlieir land.

1 hough we have re:ison to think that the army oi the Chaldeans were much enraged agahist the city for holding cut with so much stubbornness, yet they did not tliciefore put all to fire and sword as soon as they had taken the city, (which is too commonly done in such cases,) but, about a month after, (compare T'. 8. with t\ 3.) Nebuzar-;'.dan was sent with oidcrs to complete the destruction of Jerusalem; this space God gave tliem to repent, after all the foregoing days of his patience, but in vain, their liearts (for aught that appears) were still hardened, and therefore execution is awarded to the utmost.

1. The city and temple arc l)urnt, v. 9. It does not appear that tlie king of Baliylon designed to send any colonies to ])eople Jerusalem, and therefore he ordered it to be laid in ashes, as a nest of rebels. At tlie bvirning of the king's house, and the houses of the great men, one cannot so much wonder; (the inhabitants had, by their sins, made them combustible;) but that the house of the Lord should ]H,'rish in these flimes, thvit that holy and beautiful liouse should be burnt with fire, Isa. 64. 11. is very strange, that house which Da\ id jM-ejjai-ed for, and v/hich Solomon built, at such a vast expense; that liouse which had tlie eye and heart of God perpetually upon it, I Kings 9. 3. might not that have >een snatched as a brand out of the burning? No,

it must not be fire-proof against God's judgments^ this stately structure must he turned into ash^s, and it is probable, the ark in it, for the enemies, having heard how dear the Philistines paid for the abusing of it, durst not seize that, nor did any of its friends take care to })reserve it, for then we shouid have heard of it again in the second temple; one of the apocryphal writers does indeed lelL us that the prophet Jei-emiah got it out of the temple, and conveyed it to a cave in mount IS ebo on the oihei- side Jordan, and hid it there, 2 Mace. 2. 4, 5. but that could not be, for Jeremiah was a close prisoner at that time. By tlie burning of ihe temple God would show how little he cares for the exleinal ]>( mp of his worship, when the life and jjowerof religion are neglected; the people trusted to the temple, as if that would piotect them in their sins, Jer. 7. 4. but God, by this lets them knov/ that wliei'i they had profaned it, they would find it but a refuge (-f lies. This temple had stood about 420, some say, 430 years; the people having forfeited the pi'omises made concerning it, those premises must be understood of the gospel-temple, which is Ciod's rest for ever. It is observable that the second temjile was burnt by the Romans, the same month, and the same day of the month, that the first temple was burnt by the Chaldeans, which, Josephus says, was the 10th of August.

2. The walls of Jerusalem are demolished, v. 10. as if the victorious army would be revenged on tliem that had kept them out so long, or, at least, prevent the like opposition another time; sin unwalls a people, and takes away their defence: these walls were never repaired till Nehemiah did it.

3. The residue of the people are carried away captive to Babylon, v. 11. Most of the inhabitants had perished by sword or famine, or had made their escape when the king did, (for it is said, f. 5, His army ivas scattered from him,) so that there were very few left, who, with the deserters, making in all but 832 persons, (as appears, Jer. 52. 29.) were carried away into captivit) ; only the poor of the land were left behind, v. 12. to till tl.e gmund, and dress the vineyards, for the Chaldeans. Semetimes poverty is a protection; for they that have nothing, have nothing to lose. When the rich Jews, v/ho had been oppressive to the poor, were made strangers, nay, prisoners, in an enemy's country, the poor, whom they had despised and oppressed, had liberty and peace in their own country; thus Providence sometimes remarkably humbles the proud, and fa-\ ours them of low degree.

4. The brazen vessels, and other apjmrtenances of the temple, are carried away, those of silver and gold being most of them gone before; these two famous columns of brass, Jachin and Boaz, whicli signified the strength and stability of the liouse of God, were broken to pieces, and the brass of them carried to Babylon, v. 13. When the tilings signified were sinned away, what should the signs stand there for? Ahaz had profanely cut off the borders of the bases, and put the brazen sea n/ion a/lavement of stones, 2 Kings 16. 17. justly therefore are the bases themselves, and the brazen sea, delivered into the enemy's hand: it is just with God to take away his ordinances from those that profane and abuse them, that curtail and depress them; some things remained of gold and silver, v. 15. which were now carried off; hut mrst of the plunder was brass, such a va.st quantit\- of it, that it is said to be nvithout weight, t. 16. The carrying away of the vessels li'hereivith they ministered, v. 14. ]iut an end to ministration. It was a righteous thing with God to dcpriv e those of the benefit of his worshi]), who had slighted it so long, and jii-eferred false worships, before it; they that would have many altars, now shall have none.

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5. Several of the great men are slain in cold blood; Seraiah the chief priest, who was the father of Ezra, (as appears, Ezra 7. 1.) the second priest, who, when there was occasion, oiiiciated for liim, and three door-keepers of the temple, v. 18. the general of the army, five privy-counsellors (afterward, they made them up seven,) Jer. 52. 25. the secretary of war, or pay-master of the army, and sixty country-gentlemen who had concealed themselves in the city; these being persons of some rank, were brought to the king of Babylon, v. 19, 20. who ordered them to be ail put to death, v. 21. when, in reason, they might ha\ e hoped that surely the bitterness of death was past. These the king of Babylon's regency looked upon as most active in opposing him; but Divine Justice, we may suppose, looked upon them as ringleaders in that idolatry and impiety which were punished by these desolations. This completed the calamity: so Judah wan carried away out of their land, about 860 years after they were put in possession of it by Joshua: now tlie scripture was fulfilled, The Lord shall bring thee, and the king which thou shall set over thee, into a nation which thou hast not known, Deut. 28. 36. Sin kept their fathers forty years out of Canaan, and now turned them out: the Lord is known by those judgments, which he executes, and makes good that word which he has spoken, Amos 3. 2, Yov only have I known of all the families of the earth, therefore J will fiunish you for all your iniquities.

22. And as for the people that remained in the land of Judah, whom Nebuchadnezzar king of Babylon had left, even over them he made Gedaliah the son of Ahikam, the son of Shaphan, ruler. 23. And when all the captains of the armies, they and their men, heard that the king of Babylon had made Gedaliah governor, there came to Gedaliah, to Mizpah, even Ishmael the son of Nethaniah, and Johanan the son of Ca-reah, and Seraiah the son of Tanhumeth the Netophathite, and Jaazaniah the son of a Maachathite, they and their men. 24. And Gedaliah sware to them, and to their men, and said unto them, Fear not to be the servants of the Chaldees: dwell in the land, and serve the king of Babylon, and it shall be well with you. 23. But it came to pass, in the seventh month, that Ishmael the son of Nethaniah, the son of Elishama, of the seed royal, came, and ten men with him, and smote Gedahah, that he died, and the Jews and the Chaldees that were with him at Mizpah. 26. And all the people, both small and great, and the captains of the armies, arose, and came to Egypt: for they were afraid of the Chaldees. 27. And it came to pass, in the seven and thirtieth year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the seven and twentieth day of the month, that Evil-merodach king of Babylon, in the year that he began to reign, did lift up the head of Jehoiachin king of Judah out of prison; 28. And he spake kindly to him, and set his throne above the throne of the kings* that ivere with him in

Babylon; 29. And changed his prison gar ments: and he did eat bread continually before him all the days of his life. 30. And his allowance was a continual allowance given him of the king, a daily rate for every day, all the days of his life.

In these verses, we have,

I. The dispersion of the remaining people, the city of Jerusalem vv^as quite laid waste; some people there were in the land of Judah, v. 22. that had weathered the storm, and (which was no small favour at this tin)e, Jer. 45. 5.) had their lives given them for a firey. Now see,

1. What a good posture they were put into; the king of Babylon appointed Gedaliah, one of themselves, to be their governor and protector under him, a very good man, and one that would make the best of the bad, v. 22. his father Ahikam was one that countenanced and protected Jeremiah, when the princes had vowed his death, Jer. 26. 24. It is probable that this (iedaliah, by the advice of Jeremiah, had gone over to the Chaldeans, and had approved himself so well, that the king of Babylon inti-usted him with the government; he resided not at Jerusalem; but at Mizpah, in the land of Benj;m"iin, a place famous in Samuel's time; thithei those came, who had fled from Zedekiah, v. 4. and put themselves under his protection, v. 23. which he assured them of, if they would be patient and peaceable under the government of the king of Babylon, v. 24. Gedaliah, though he had not the pomp and power cf a so\ ereign prince, yet might have been a greater blessing to them than many cf their kings had been, especially having such a privy-counsellor as Jeremiah, who was now with them and interested himself in their affairs, Jer. 40. 5, 6.

2. What a fatal breach Avas made upon them, soon afterward, by the death of Gedaliah, within two months after he entered upon his government. The utter extirpation cf the Jews, for the present, was determined, and therefore it is in vain for them to think of taking root again; the whole land must be plucked up, Jer. 45. 4. yet this hopeful settlement is dashed to pieces, not by the Chaldeans, but by some of themselves: the things of their peace were so hidden from their eyes, that they knew not when they were well off, nor would believe when they were told.

(1.) They had a good governor of their own, and him they slew, out of spite to the Chaldeans, because he was appointed by Nebuchadnezz.ir, x'. 25. Islimael, who was of the royal family, envying Ge-daliah's advancement, and the happy settlement of the people under him, though he could not propose to set up himself, resolved to ruin him, and basely slew him and all his friend?, both Jews and Chaldeans: Nebuchadnezzar w.juld not, could not, have been a more mischievous enemy to their peace, than this degenerate branch of the house of David was.

(2.) They were as yet in their own good land, but they forsook it, and went to Egypt for fear of the Chaldees, v. 26. The Chaldeans had reason enough to be offended at the murder of Gedaliah; but if those that remained, had hunioly remonstrated, alleging that it was only the act of Ishmael and his party, we may suppose that they who were innocent of it, nay, who suffered greatly by it, would not ha\e been pimished for it; but, under pretence of this apprehension, contrary to the counsel of Jeremiah, they all went to Egv'pt, where it is probable they mixed with the Egyptians by degrees, and were ne\er heard of more as Israelites. Thus was there a full end made of them by their own folly and disobedience, and Egypt had the last of them, that the last verse of that chapter of threatenings might

11. KINGS, XXV.

be fulfilled, after all the rest, Deut. 28. 68, The Lord shall bring thee into Egypt again. These events are more largely reLiied by the prophet Jeremiah, ch. 40. to cli. 45. Quxcjue i/ise jniaer-rima vidit, et quorum fiars magna fuit — Which scenes he was doomed to behold, and in which he bare a melancholy part.

II. The revi\ ing of the captive prince; of Zede-kiah we hear no more, after he was carried blind to Babylon; it is probable that he did not live long, but that wlien he died, he was buried with some marks of lionour, Jer. 34. 5. Of Jehoiachin, or Je-coniah, who surrendered himself, ch. 24. 12. we are here told, that as soon as Evil-merodach came to the crown, upon the death of his father Nebuchadnezzar, he released him out of prison, (where he had lain 27 years, and was now 55 years old,) s/iake kindly unto him, paid more respect to him than to any other of the kings his father had left in captivity, V. 28. gave him princely clothing instead of his prison-garments, mamtained him in his own palace, V. 29. and allowed him a pension for himself and his family, in some measure, corresponding to his rank, a daily rate for every day as long as he lived. Consider this,

1. As a very happy change of Jehoiachin's condition: to have honour and liberty, after he had been so long in confinement and disgrace, the plenty and pleasure of a court, after he had been so long accustomed to the straits and miseries of a prison, was like the return of the morning after a very dark and tedious night. Let none say that they shall never see good again, because they have long seen little but evil; the most miserable know not what blessed turn Providence may yet give to their affairs, nor what comforts they are reserved for, according to the days wherein they have been afflicted, I's. 90. 15. However, the death of afflicted saints is to them such a change as this here was to Jehoiachin; it will release them out of their prison, shake

off the body, that prison-garment, and open the way to their advancement; will send them to the throne, to the table, of the King of kings, the glorious liberty of God's children.

2. As a very generous act of Evil-merodach's; he thought that his father made the yoke of his captives too heavy, and therefore, with the tenderness of a man, and the honour of a prince, made it lighter; it should seem, all the kings he had in liis power, were favoured, but Jehoiachin above them all; some think, for the sake of the antiquity of his family, and the honour of his renowned ancestors, David and Solomon; none of the kings of the nations, it is likely, were descended from so long a race of kings in a' direct lineal succession, and by a male line, as the king of Judah. The Jews say that this Evil-merodach had been himself imprisoned by his own father, when he returned from his madness, for some mismanagement at that time, and that in prison he contracted a friendship with Jehoiachin, in consequence of which, as soon as he had it in his power, he showed him this kindness as a sufferer, as a fellow-sufferer. Some suggest that Evil-merodach had learned from Daniel and his fellows the principles of the true religion, and was well-affected to them, and, upon that account, favoured Jehoiachin.

3. As a kind dispensation of Providence, for the encouragement of the Jews in captivity, and the support of their faith and hope concerning their enlargement in due time; this happened just about the midnight of their captivity; 36 of the seventy years were now past, and almost as many were yet behind, and now to see their king thus advanced, would be a comfortable earnest to them of their own release in due time, in the set time: unto the upright there thus ariseth light in the darkness, to encourage them to hope, even in the cloudy and dark day, that at evening time it shall be light; when therefore we are perplexed, let us not be in despair.

AN

EXPOSITION,

WITH

PRACTICAL OBSERVATIONS, OF THE FIRST BOOK OF

CHRONICLES.

lit common things, repetition -is thought needless and nauseous; but in sacred things, precefit must bt ■iifion firecefit, and line ufion line. To me, says the apostle, to write the same things is not grievous, but for you it is safe, Phil. 3. 1. These books of Chronicles are, in a great measure, repetition; so are much of the second and third of the four evangelists: and yet no tautologies, either here or there, no vain refietitions. We may be ready to think that of all the books of holy scripture, we could best spare these two books of Chronicles. Perhaps we might, and yet we could very ill spare them; foi there are many most excellent useful things in them, which we find not elsewhere. And as for what we find here which we have already met with, 1. It might be of great use to those who lived when these books were first published, before the canon of the Old Testament was completed, and the particles of it put together; for it would remind them of what was more fully related m the other books. Abstracts, abridgments, and references, are of use in divinity as well as law. That, perhaps, may not be said in vam, which yet has been said before. 2. It is still of use, that out of the mouth of two witnesses, every word may be established, and that, being inculcated, it may be remembered. The

fienman of these books is supposed to be Ezra, that ready scribe in the law of the Lord, Ezra 7. 6. t is a groundless story of that apocryphal writer, 2 Esdr. 14. 21, &c. that, all the law being burnt, Ezra was divinely inspired to write it all over again, wl\ich yet might take rise from the books of Chronicles, where we find, though not all the same story repeated, yet the names of all those who were the subjects of that story. These books are called in the Hel^rew words of days; journals, or annals, because, by divine direction, collected out of some public and authentic records. The collection was made after the captivity, and yet the language of the originals, written before, is sometimes retained, as 2 Chron. 5. 9. There it is unto this day, which must have been written before the destruction of the temple. The Septuagint calls it a book Tln^dKuvo/xivm, of things left, or overlooked, by the preceding historians; and several such things there are in it. It is the rearward, the gathering host, of this sacred camp, which gathers up what remained, that nothing might be lost. In this first book, we have,

I. A collection of sacred genealogies, from Adam to David: and they are none of those which the apostle calls endless genealogies, but we have their use and end in Christ, ch. 1»«9. Divers little passages of history are here inserted, which we have not before.

II. A repetition of the history of the translation of the kingdom from Saul to David, and of the triumph of David's reign, with large additions, ch. 10«'21.

(II. An original account of the settlement David made of the ecclesiastical affairs, and the preparation he made for the building of the temple, ch. 22-'29. These are words of days, of the oldest days, of the best days, of the Old Testament-church. The reigns of kings, and dates of kingdoms, as well as the lives of common persons, are reckoned by days; for a little time often gives a great turn, and yet all time is nothing to eternity.

I. CHRONICLES, 1.

CHAP. I.

This chapter, and many that follow it, repeat the genealogies we have hitherto met with in the sacred history, and put them all together, with considerable additions. We may be tempted, it may be, to think it had been well if they had not been written, because, when they come to be compared with other parallel places, there are differences to be found, which we can scarcely accommodate to our satisfaction ; yet we must not therefore stumble at the word, but bless God that the thing's necessary to salvation are plain enough. And since the wise God has thought fit to write these things to us, we should not pass them over unread. All scripture is protitable, though not all alike profitable ; and we muy take occasion for good thoughts and meditations even from those parts of scripture that do not abound as much as other parts do, with profitable remarks. These genealogies, 1. Were then of great use, when they were here preserved, and put into the hands of the Jews after their return from Babylon; for the captivity, like the deluge, had put all into confusion, and they, in that dispersion and despair would be in danger of losing the distinctions of their tribes and families. This therefore revives the ancient land-marks even of some of the tribes that were carried captive into Assyria. Perhaps it miirht invite the Jews to study the sacred writings which had been neglected, to find the names of their ancestors, and the rise of their families in them. 2. They are still of some use for the illustrating of the scripture-story, and especially for the clearing of the pedigrees of the Messiah, that it might appear that our blessed Saviour was, according to the prophecies which went before of him, the son of David, the son of Judah, the son of Abraham, the son of Adam. And now that he is come for whose sake these registers ivere preserved, the Jews since have so lost all their genealogies, that even that of the priests, the most sacred of all, is forgotten, and they know not of any one man in the world, that can prove himself of the house of Aaron. When the building is reared, the scaffolds are removed. When the promised Seed is come, the line that was to lead to him, is broken off.

In this chapter, we have an abstract of all the genealogies in the book of Genesis, till we come to Jacob. I. The descents from Adam to Noah and his sons, out of Gen. 6. V. 1. -4. II. The posterity of Noah's sons, by which the earth was repeopled, out of Gen. 10. v. 3. .23. HI. The descents iroin Shem to Abraham, out of Gen. II. v. 24..28. IV. The posterity of Ishmael and of Abraham's sons by Kelurah, out of Gen. 25. v. 29. .35. V. The posterity of Esau, out of Gen. 36. v. 36. .54. These. it is likely, were passed over lightly in Genesis; ana therefore, according to the law of the school, we are made to go that lesson over again, which we did not learn well.

I. 4 DAM, Sheth, Enosh, 2. Kenan, j^ Mahalaleel, Jered, 3. Henoch, Methuselah, Lamech, 4. Noah, Shem, Ham, and Japheth, 5. The sons of Japheth; Go-mer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras. 6. And the sons of Gomer; Ashchenaz, and Riphath, and Togarmah. 7. And the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim. 8. The sons of Ham; Cush, and Mizraim, Put, and Canaan. 9. And the sons of Cush; Seba, and Havilah, and Sabta, and Raamah, and Sabtecha. And the sons of Raamah; Sheba, and Dedan. 10. And Cush begat Nimrod; he began to he mighty u|K)n the earth. 11. And Mizraim begat Tjudiin, and Anamim, and Le-habim, and Naphtuhim, 12. And Pathru-sim, and Casluhim, (of whom came the Philistines,) and Caphthorim. 13. And Canaan begat Zidon iiis fust-born, and Hcth, M The Jebusite also, and the

Amorite, and the Girgashite, 15. And the Hivite, and the Aikite, and the Sinite, 16. And the Arvadite, and the Zemarite, and the Hamathite. 17. The sons of Shem, Elam, and Asshur, and Arphaxad, and Lud, and Aram, and Uz, and Hul, and Gether, and Meshech. 18. And Arphaxad begat Shelah, and Shelah begat Eber. 19. And unto Eber were born two sons: the name of the one 2cas Peleg, (because in his days the earth was divided,) and his brother's name ivas Joktan. 20. And Joktan begat Almodad, and Sheleph, and Hazar-maveth, and Jerah, 21. Hodoram also, and Uzal, and Diklah, 22. And Ebal, and Abimael, and Sheba, 23. And Ophir, and Havilah, and Jobab. All these ivere the sons of Joktan. 24. Shem, Arphaxad, Shelah, 25. Eber, Peleg, Reu, 26. Serug, Nahor, Terah, 27. Abram, the same is Abraham

This paragraph has Mam for its first word, and Abraham for its last. Between the creation of the former, and the birth of the latter, were 2,000 years; almost the one half of which time Adam himself lived. Adam was the common father ot our flesh, Abraham the common father of the faithful. By the breach which the former made of the covenant of innocency, we were made miserable; by the covenant of grace made with the latter, we are all, or may be, made happy. We are all, by nature, the seed of Adam, branches of that wild olive. Let us see to it, that, by faith, we become the seed of Abraham, (Rom. 4. 11, 12.) that we be planted into the good olive, and partake of its root and fatness.

I. The four first verses of this paragraph, and the four last, which are linked together by Shem, V. 4. 24. contain the sacred line of Christ from Adam to Abraham, and are inserted in his pedigree; the order, Luke 3. 34--38. ascends, here it descends. This genealogy proves the falsehood of that reproach, As for this man, ive know not whence he is. Bishop Patrick well observes here, that a genealogy being to be drawn of the families of the Jews, this appears as the peculiar glory of the Jewish nation, that they alone were able to derive their pedigree from the first man that God created, which no other nation pretended to, but abused themselves and their posterity with fabulous accounts of their originals; the Arcadians fancying that they were before the moon: the people of Thessaly that they sprang from stones; the Athenians that they grew out of the earth; much like the vain imaginations which some of the philosophers had of the origin of the universe. The account which the holy scripture gives both of the creation of the world and the rise of nations, carries with it as clear evidences of its own truth, as those idle traditions do of their own vanity and falsehoods.

II. All the verses lietwcen, repeat the account of the replenishing of the earth by the sons of Noah after the flood. 1. He begins with those who wcie strangers to the church, the sons of Japhet, wh«» were planted in the isles of the (icntilcs, those western parts of the world, the countries of Eu rope. Of these he gives a short account, v. 5"7. because with these the Jews had hitherto had little or no dealings. 2. He proceeds to those, n\any of whom had been enemies to the church, the sons of Ham, who moved southwards towards Africa, pi>iI

I. CHRONICLES, I.

667

those parts of Asia -which lay that way. Nimrod son of Cush began to be an oppressor, probably, to the people of God in his time. But Mizraini, from whom came the Egyptians, and Canaan, from whom came the Canaanites, are both of them names of great note in the Jewish story; for with their descendants, the Israel of God had severe struggles t:o get out of the land of Egypt, and into the land of Canaan, and therefore the branches of Mizraim are particularly recorded, v. 11, 12. and of Canaan, v. 13''16. See at what a rate God valued Israel, when he gave Egyjit for their ransom, Isa. 43. 3. and cast out all these nations before them, Ps. 80. 8. 3. He then gives an account of those that were the ancestors and allies of the church, the posterity of Shem, v. 17''23. These peopled Asia, and spread themselves eastward; the Assyrians, Syrians, Chaldeans, Persians, and Arabians, descended fjT»m these. At first, the originals of the respective nations, were known; but, at this day, we have reason to think the nations are all so mingled with one another, by the enlargement of commeixe and dominion, the transplanting of colonies, the carrying away of captives, and many such occasions, that no one nation, no nor the greatest part of any is descended entire from any of these fountains. Only this we are sure of, that God has created of one blood all nations of men; they are all descended from one Adam, one Noah, Have we not all one father? Has not one God created us? Mai. 2. 10. Our register hastens to the line of Abraham, breaking off abruptly from all the other families of the sons of Noah, but that of Arphaxad, from whom Christ was to come. The great promise of the Messiah (says Bishop Patrick) was translated from Adam to oeth, from him to Shem, from him to Eber, and so to the Hebrew nation, who were intrusted, above all nations, with that sacred treasure, till the promise was performed, and the Messiah was come, and then that nation was made not a fieofde.

28. The sons of Abraham; Isaac, and Ishmael. 29. These are their generations: The first-born of Ishmael, Nebaioth; then Kedar, and Adbeel, and Mibsam, 30. Mishma, and Dumah, Massa, Hadad, and Tema, 31. Jetnr, Naphish, and Kedemah. These are the sons of Ishmael. 32. Now the sons of Keturah, Abraham's concubine: she bare Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. And the sons of Jokshan; Slieba, and Dedan.

33. And the sons of Midian: Ephah, and Epher, and Henoch, and Abida, and El-daah. All these are the sons of Keturah.

34. And Abraham begat Isaac. The sons of Isaac ; Esau, and Israel. 35. The sons of Esau; Eliphaz, Reuel, and Jeush, and Jaalam, and Korah. 36. The sons of Eliphaz ; Teman, and Omar, Zephi, and Ga- j tarn, Kenaz, and Timna, and Amalek. 37. I The sons of Reuel; Nahath, Zerah, Sham- i mah, and Mizzah. 38. And the sons of i Selr; Lotan, and Shobal, and Zibeon, and

\na!i, and Dishon, and Ezar, and Dishan. 3'). And the sons of Lotan ; Hori, and Ho-man: and Timna loas Lotan's sister. 40. The sons of Shobal; Allan, and Manahath, and Ebal, S'lephi, and Onam And the

sons of Zibeon; Aiah, and Anah. 41. The sons of Anah; Dishon. And the sons of Dishon ; Amram, and Eshban, and Ithran, and Cheran. 42. The sons of Ezer; Bil-han, and Zavan, and Jakan. The sons of Dishan; Uz, and Aran. 43. Now these are the kings that reigned in the land of Edom, before any king reigned over the ciiildren of Israel; Bela the son of Beor: and the name of his city icas Dinhabah.

44. And when Bela was dead, Jobab the son of Zerah of Bozrah reigned in his stead.

45. And when Jobab was dead, Husham of the land of the Temanites reigned in his stead. 46. And when Husham was dead, Hadad the son of Bedad, (which smote Midian in the field of Moab,) reigned in his stead: and tlie name of his city icas Avith. 47. And when Hadad was dead, Samlah of Masrekah reigned in his stead. 48. And when Samlah was dead, Shaul of Rehobo*h by the river reigned in his stead. 49. And when Shaul was dead, Baal-hanan the son of Achbor reigned in his stead. 50. And when Baal-hanan was dead, Hadad reigned in his stead : and the name of his city was Pai; and his wife's name ivas Mehetabel, the daughter of Matred, the daughter of Mezahab. 51. Hadad died also. And the dukes of Edom were ; duke Timnah, duke Aliah, duke Jetheth, 52. Duke Aholiba-mah, duke Elah, duke Pinon, 53. Duke Kenaz, duke Teman, duke Mibzar, 54. Duke Magdiel, duke Iram. These are the dukes of Edom.

All nations, but the seed of Abraham, are already shaken off from this genealogy, they have no part or lot in this matter. The Lord's portion is his fieo-file, them he keeps account of, and knows by name; but those who are strangers to him, he beholds afar off. Not that we are to conclude that therefore no particular persons of any other nation, but the seed of Abraham, found favour with God. It was a tnith before Peter perceived it, that in every nation he that feared God, and wrought lighteoiisness, was accepted of him. Multitudes will be brought to heaven out of all nations, (Rev. 7. 9.) and we are willing to hope there were many, verv many, good people in the world, that lay 'out of the pale of God's covenant of peculiarity with Abraham, whose names were in the book of life, though not descended from any of the following families written in this book. The Lord knows them that are his. Bu'^ Israel was a chosen nation, elect in type; and no other nation, in its national capacity, was so dignified and privileged as the Jewish nation was. That is the holy nation, which is the subject of the sacred story; and therefore we are n:^xt to shake off all the seed of Abraham, but the posteiit) of Jacob only, which were all incoq^orai.ed into one nation, and joined to the Lord, wliile the othi^r descendants from Abraham, for aught that appears", were estranged both from God, and from one another.

I. We shall have little to say to the Ist. .naelites, thev were the sons of the bond-woman, tl at were to

1. CHRONICLES, II.

be cast out, and not to be heirs with the child of the promise; and their case was to rep; esent that of the LinbeHeving Jews, who were rejected, (Gal. 4. 22, &c.) and therefore there is little notice taken of that nation. Ishmael's 12 sons are just named here, {v. 29--Si.) to show the performance of the promise God made to Abraham, in answer to his prayer for him, that, for Abraham's sake, he should become a great nation, and particularly that he should beget 12 princes. Gen. 17. 20.

II. We shall have little to say to the Midianites, who descended from Abraham's children by Ketu-rah; they were children of the east, (probably Job was one of them,) and were dismissed from Isaac, the heir of the promise. Gen. 25. 6. and therefore they are only named here, -v. 32. The sonsof Jok-shan, the son of Keturah, are named also, and the sons of Midian, v. 32, 33. who became most eminent, and perhaps gave denomination to all these families, as Judah to the Jews.

III. We shall not have much to say to the Edom-ites; they had an inveterate enmity to God's Israel; yet, because they descended from Esau the son of Isaac, we have here an account of their families, and the names of some of their famous men, v. 35. to the end. Some slight differences there are between some of the names here, and as we had them, Gen. 36. whence this whole account is taken. Three or four names that were written with a Vau there, are written with a Jod here; probably, the pronunciation being altei'ed, as is usual in other languages. We now write many words very differently from what they were written but 200 years ago.

Let us take occasion, from the reading of these genealogies, to think, 1. Of the multitudes that ha\ e gone through this world, have acted their pai-t in it, and then quitted it. Job, even in his early day, saw not only every man draiving after him, but i?i-numerable before him, Job 21. 33." All these, and all their's, had their day, many of them made a mighty noise and figure in the world; but their day came to fall, and their place knew them no more. The paths of death are trodden paths, but Vestigia nulla retrorsum — None caji retrace their stefis. 2. Of the providence of God, which keeps up the generations of men, and so preserves that degenerate race, though guilty, and obnoxious, in being upon earth. How easily could he cut it off without either a deluge or a conflagration! Write but all the children of men childless, as some are, and, in a few years, the earth will be eased of its burthen under which it groans; but the divine patience lets the trees that cumber the ground, not only grow, but firofiagate. As one generation, even of sinful men, passes away, another comes, (Eccl. 1. 4. Numb. 32. 14.) and will do so while the earth remains. Destroy it not, for a blessing is in it,

CHAP. II.

We are now come to what was principally intended, the register of the children of Israel, that distinijuished people, that were to dwell alone, ayid not be reckoned among Ike nations. Here is, I. The names of the twelve sons of Israel, v. 1,2. And then, II. An account of the tribe, of Judah, which has the precedency, not so much for the sake of David, as for the sake of the Son of David, our Lord, toko sprang out of Judah, Heb. 7. 14 1. The first descendants from Judah, down to Jesse, v. 3. . 12. 2. The children of Jesse, v, 13. . 17. 3. The posterity of Hezron, not only through Ram, from whom David came, but throucrh Caleb, v. 18 . . 20. Spgub, v. 21 . . 24. Je-rahmeel, v. 25 . . 33. and so to v. 41. and more by Caleb, V. 42.. 49. with the family of Caleb the son of Hur, v. 50.. 55. The best exposition we can p;ivc of this and the following chapters, and which will give the clearest view of them, is, those genealogical tables which were published with some of the first impressions of the last English Bible about a hundred years ago, and continued for •ome time; and it is pity but they were revived in some of

our later editions; for they are of great use to those ■rIiu diligently search the scriptures. They !ire said to lie drawn up by that great master in scripture learning, Mr. Hugh Broughton. We meet with them sometimes in old Bibles.

1. ri^HESE are the sons of Israel; Reu JL ben, Simeon, Levi, and Judah, Is-sachar, and Zebulun, 2. Dan, Joseph, and Benjamin, Naphtaii, Gad, and Asher. 3 The sons of Judah; Er, and Onan, and Shelah; which three were born unto iiim of the daughter of Shua the Canaanitess. And Er, the first-born of Judah, was evil in the sight of the Lord; and he slew him. 4. And Tamar his daughter-in-law bare him Pharez and Zerah. All the sons of Judah were five. 5. The sons of Pharez ; Hezron, and Hamul. 6. And the sons of Zerah; Zimri, and Ethan, and Heman, and Calcol, and Dara: five of them in all. 7. And the sons of Carmi; Achar the troubler of Israel, who transgressed in the thing accursed. 8. And the sons of Ethan ; Azariah. 9. The sons also of Hezron, that were born unto him; Jerahmeel, and Ram, and Chelubai. 10. And Ram begat Amminadab; and Amminadab begat Nahshon, prince of the children of Judaii; 11. And Nahshon begat Salma, and Salma begat Boaz, 12. And Boaz begat Obed, and Obed begat Jesse. 13. And Jesse begat his first-born Eliab, and Abinadab the second, and Shim-ma the third, 14. Nethaneel the fourth, Raddai the fifth, 15. Ozem the sixth, David the seventh: 16. Whose sisters ivere Zeruiah, and Abigail. And the sons of Zeruiah; Abishai, and Joab, and Asahel, three. 17. And Abigail bare Amasa : and the father of Amasa tvas Jether the Ish-meelite.

Here is,

1. The family of Jacob. His twelve sons are h( re named, that illustrious number so often celebrated almost throughout the whole Bible, from the first to the last book of it. At every turn, we meet with the twelve tribes that descended from these twelve patriarchs. The personal character of se\ eral of them was nt ne of the best, (the four first were much blemished) and yet the covenant was entailed on their seed; for it was of grace, free grace, that it WLis said, Jacob have I loved: A''ot of works, lest any man should boast.

2. The family of Judah. That tribe was most praised, most increased, and most dignified, of any of the tribes, and therefore the genealogy of it i's the first and largest of them all. In the account here given of the fii"st branches of that i!lustriou.s tree, which Christ was to be the top-branch of, we meet, (1.) With some that were \ery bad. Here is Er, Judah's eldest son, that was evil in the sight of the Lord, and was cut off in the beginning of h's days, by a stroke of divine vengeance; the Lo7-d slew him, v. 3. His next brother, Onan, was no better; and fared no better. Here is Tamar, with whom Judah, her father-in-law, committed incest, t» 4. And here is Achan, called ^char, a troubler, that troubled Israel by taking of the accursed thing,

I. CHRONICLES, 11.

6G9

V. * Note, The best and most honourable families mi»y '>ave those belonging to them, that have their bJeirishes. (2.) With some that were very luise and good, as Heman and Ethan, Calcol, and Darda, who vvere not, perhaps, the immediate sons of Ze-rah, but descendants from him, and are named because they were the glory of their father's house; for when the Holy Ghost would magnify the wisdom of Solomon, he declares him wiser than these four men, who, though the sons of Mahol, are called EzraM(es, from Zera/i, 1 Kings 4. 31. That four brothers should be eminent for wisdom and grace, was a YSV-. thing. (3.) With some that were very great, a« Nahshon, who was prince of the tribe of Judah, when the camp of Israel was formed in the wilderness, and so led the van in that glorious march; and Salma, or Salmon, who was in that post of honour when they entered Canaan, v. 10. 11.

3. The family of Jesse, of which a particular account is kept for the sake of David, and the Son of David, who is a Rod out of the stem of Jesse, Isa. 11. 1. Hence it appears that David was a seventh son, and that his three great commanders, Joab, Abishai, and Asahel, were the sons of one of his sisters, and Amasa of another. Three of the four went down slain to the pit, though they were the terror of the mighty.

18. And Caleb the son of Hezron begat children of Azubah his wife, and of Jerioth : her sons are these ; Jesher, and Shobab, and Ardon. 19. And vvlien Azubah was dead, Caleb took unto him Ephrath, which bare him Hur. 20. And Hur begat Uri, and Uri begat Bezaleel. 21. And afterward Hezron went in to the daughter of Machir the father of Gilead, whom he married when he was threescore years old; and she bare him Segub. 22. And Segub begat Jair, who had three and twenty cities in the land of Gilead. 23. And he took Geshur, and Aram, with the towns of Jair, from them, with Kenath and the towns tiiereof, even threescore cities: all these belonged to the sons of Machir the father of Gilead. 24. And after that Hezron was dead in Caleb-eph-ratah, then Abiah, Hezron's wife, bare him Ashur the father of Tekoa. 25. And the sons of Jerahmeel, the first-born of Hezron, were Ram the first-born, and Bunah, and Oren, and Ozem, and Ahijah. 26. Jerahmeel had also another wife, whose name ivas Atarah: she icas the mother of Onam. 27. And the sons of Ram, the first-born of Jerahmeel, were Maaz, and Jamin, and Eker. 28. And the sons of Onam were, Shammai, and Jada. And the sons of Shammai; Nadab, and Abishur. 29. And the name of the wife of Abishur iras Abi-hail, and she bare him Ahban, and Molid.

30. And the sons of Nadab; Seled, and Appaim: but Seled died without children.

31. And the sons of Appaim; Ishi. And the sons of Ishi; Sheshan. And the children of Sheshan ; Ahlai. 32. And the sons of Jada, the brother of Shammai; Jether

and Jonathan: and Jether dieci without children. 33. And the sons ol Jonathan; Peleth, and Zaza. These were the sons of Jerahmeel. 34. Now Sheshan had no sons, but daughters: and Sheshan had a servant, an Egyptian, whose name icas Jarha. 35. And Sheshan gave his daughter to Jarha his servant to wilie, and she bare him Altai. SQ. And Altai begat Nathan, and Nathan begat Zabad, 37. And Zabad begat Eph-lal, and Ephlal begat Obed, 30. And Obed begat Jehu, and Jehu begat Azariah, 39. And Azariah begat Helez, and Helez begat Eleasah, 40. And Eleasah begat Sisamai, and Sisamai begat Shallum, 41. And Shal-lum begat Jekamiah, and Jekamiah begat Elishama. 42. Now the sons of Caleb, the brother of Jerahmeel, icere Mesha his firstborn, which icas the father of Ziph ; and the sons of Mareshah, the father of Hebron. 43. And the sons of Hebron; Korah, and Tappuah, and Rekem, and Shema. 44. And Shema begat Raham the father of Jorkoam ; and Rekem begat Shammai. 45. And the son of Shammai teas Maon; and Maon ivas the father of Beth-zur. 46. And Ephah, Caleb's concubine, bare Haran, and Moza, and Gazez: and Haran begat Ga-zez. 47. And the sons of Jahdai; Regem, and Jotham, and Geshan, and Pelet, and Ephah, and Shaaph. 48. Maachah, Caleb's concubine, bare Sheber, and Tirhanah. 49. She bare also Shaaph the father of Madmannah, Sheva the father of Mach-benah, and the father of Gibea: and the daughter of Caleb icas Achsa. 50. These were the sons of Caleb, the son of Hur, the first-born of Ephratah ; Shobal the father of Kirjath-jearim, 51. Salma the father of Beth-lehem, Hareph the father of Beth-ga-der. 52. And Shobal the father of Kirjath-jearim had sons; Haroeh, and half of the Manahethites. 53. And the families of Kirjath-jearim; the Ithrites,and the Puhites, and the Shumathites, and the Mishraites: of them came the Zareathites, and the Esh-taulites. 54. The sons of Salma; Bethlehem, and the Netophathites, x-ltaroth, the house of Joab, and half of the Manahethites, the Zorites. 55. And the families of the scribes which dwelt at Jahez; the Ti-rathites, the Shimeathites, and Sucliathites. These are the Kenitcs that came of He-math, the father of the house of Rechah.

The persons mentioned in the first seventeen verses, are most of them such as we read of, and most of them such as we read mucli f f, in other scriptures. But there are very few of those here, that are mentioned any where else. It should seem, the tril^e of Judah were more full and exact in their genealogies than ;>ny rther c{ the tribes; in

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\vhich we must acknowledge a special providence, for tlie cleaving of the genealogies of Christ.

1. Here we find Bezaleel, who was head-workman in building of the tabernacle, Exod. 31. 2.

2. Hezron, who was the son of Pharez, v. 5. is the father of all this progeny; his sons, Caleb and Jcraheel, being very fruitful, and he himself likewise, even in liis old age, for he left his wife pregnant, when he died, v. 23. This Hezron was one of the seventy that went down with Jacob into Egypt, Gen. 46. 12. there his family thus increased, as the other rppressed families there did. We cannot but suppose that he died during the Israelites' bondage in Egypt; and yet it is here said, he died in Caleb-ephratah, that is, Beth-lehem in the land of Canaan, v. 24. Perhaps, though the body of the people continued in Egypt, yet some that were more active than the rest, at least, before their bondage came to be extreme, visited Canaan sometimes, and got footing there, though afterwards they lost it. The achievements of Jair, here mentioned, v. 22, 23. we had an account of, Numb. 32. 41. and, it is supposed, were long after the conquest of Canaan. The Jews say, Hezron married his third wife when he was sixty years old, t. 21. and another after, v. 24. because he had a great desire of posterity in the family of Pharez, from whom the Messiah was to descend. Here is mention nf one that died ivithout children, v. 30. and another, v. 32. and of one that had no sons, but daughters, v. 34. Let not those that are either of these ways afflicted, not think their case new or singular. Providence orders these affairs of families by an incontestable sovereignty, as pleaseth him, giving children, or withholding' them, or giving all of one sex. He is not bound to please us, but we are bound to acquiesce in his good pleasure. To those that love him, he will himself be better than ten sons, and give them in his house a place and a name better than of sons and daughters. Let not them therefore that are written childless, envy the families that are built up and replenished. Shall our eye be evil, because God's is good? Here is mention of one who had an only daughter, and married her to his servant an Egyptian, v. 34, 35. If it be mentioned to his praise, we must suppose that this Egyptian was proselyted to the Jewish religion, and that he was very eminent for wisdom and virtue; else he liad not become a true-born Israelite to match a daughter to him, especially an only daughter. If Egyptians become converts, and servants do worthily, neither their parentage, nor their servitude, should be a bar to their preferment. Such a one this Egyptian servant might be, tliat she who married him, might live as happy with him, as if she had married one of the rulers of her tribe. The pedigree nf several of these terminate, not io a person, but in a place or countrv; as one is said to be the father of Kirjath-jea'rim, v. 50. another of Beth-lehem, v. 51. which was afterwards David's citv; because these places fell to their lot in the division of the land.

Lastly, Here are some that are said to be families of scribes, v. 55. such as kept up learning in their family, especially scripture-learning, and taught the people the good knowledge of God. Among all these great families, we are glad to find some that were families of scribes. Would to God that all the Lord's peofile were firofihets! All the families of Israel f imilies of scribes, well instructed to the kingdom of heaven, and able to bring out of their treasury things new and old!

CHAP. in.

<Jf alHhe familips of Israel, none was so illiistriotis as the ffimilv of David. That is the familv which was mentioned in the chapter before, v. 15. Here we have a full

account of it. I. David's sons, v. 1..9. II. His successors in the throne as long as the kingdon continued, V. 10. .16. in. The remains of his family in, and after, the captivity, v. 17. .24. From this family, as concerning the flesh, Christ came.

1. I^JOW these were the sons of David, J_^ which were born unto him in Hebron ; the first-born, Amnon, of Ahinoam the Jezreelitess; the second, Daniel, of Abigail the Carmelitess: 2. The third, Absalom, the son of Maachah, the daughter of Talmai king of Geshur; the fourth, Ado-nijah, the son of Haggith; 3. The fifth, Shephatiah, of Abital; the sixth, Ithream, by Eglah his \y'\k. 4. These six were born unto him in Hebron; and there he reigned seven years and six months : and in Jerusalem he reigned thirty and three years. 5. And these were born unto him in Jerusalem ; Shimea, and Shobab, and Nathan, and Solomon, four, of Bath-shua the daughter of Ammiel: 6. Ibhar also, and Elisha-ma, and Eliphclet, 7. And Nogah, and Nepheg, and Japhia," 8. And Elishama, and Eliada, and Eliphelet, nine. 9. These loere all the sons of David, besides the sons of the concubines, and Tamar their sister.

We had an account of David's sons, 2 Sam. 3. 2, &r. and 5. 14, &c. 1. He had many sons; and, no doubt, wrote as he thought, Ps. 127. 5, Hafifiy ia the man that hath his quixn r full of these arrows.

2. Some of them were a grief to him, as Amnon, Absalom, and Adonijah. And we do not read of any of tliem, that imitated his piety and devotion, except Solomon, and he came far short of it. 3. One of them, which Bath-sheba bire to him, he called A''atha?2, probably, in hcnour of Nathan the prophet, who reproved him for his sin in that matter, and was instrumental to bring liim to repentance. It seems, he loved him the better for it as long as he lived. It is wisdom to esteem those our best friends, that deal faithfully with us. From this son of David our Lord Jesus descended, as appears, Luke 3. 31. 4. Here are two Elishamas, and two Eliphelets, v. 6, 8. Probably, the two former were dead, and therefore David called two more by their names; which he would not have done, if there had been any ill omen in it, as some fancy. 5. David had many concubines; but their children are not named, as not worthy of the honour, V. 2. the rather, because the concubines had dealt treacherously with David in the affair of Absalom. 6. Of all David's sons, Solomon was chosen to succeed him; perhaps not for any personal merits, (his wisdom was God's gift,) but so. Father, because it seemed good unto thee.

10. And Solomon's son ?«fls Rehoboam; Abia his son, Asa his son, Jehoshaphat his son, 11. Joram his son, Ahaziah his son, Joash his son, 12. Amaziah his son, Azariah his son, .Totham his son, 13. Ahaz his son, Hezekiah his son, Manasseh his son, 14. Amnion his son, Josiah his son. 15. And the sons of Josiah ii^pve, the firstborn .Tohanan, the second Jehoiakim, the [third Zedekiah, the fourth ShaJlum. 16.

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And the sons of Jehoiakim; Jeconiah his son, Zedekiah his son. 17. And the sons of Jeconiah ; Assir, Salathiel his son, 18. Malchiram also, and Pedaiah, and Shena-zar, Jecamiah, Hosliama, and Nedabiah. 19. And the sons of Pedaiah loere Zerub-babel, and Shimei: and the sons of Zerub-babel; Meshullam, and Hananiah, and Shelomith their sister: 20. And Hashu-bah, and Ohel, and Berechiah, and Hasa-diah, Jushab-hesed, five. 21. And the sons of Hananiah; Pelatiah, and Jesaiah: the sons of Rephaiah, tlie sons of Arnan, the sons of Obadiah, the sons of Shechaniah. 22. And the sons of Shechaniah; She-maiah: and the sons of Shemaiah; Hat-tush, and Igeal, and Bariah, and Neariah, and Shaphat, six. 23. And the sons of Neariah; EUoenai, and Hezekiah, and Azrikam, three. 24. And the sons of Elioenai were Hodaiah, and Ehashil), and Pelaiah, and Akkiib, and Johanan, and Dalaiah, and Anani, seven.

David having 19 sons, we may suppose them to have raised many noble families in Israel, whom we never hear of in the history. But the scripture gives us an account only of the descendants of Solomon here, and of Nathan, Luke 3. The rest had the honour to be the sons of Da\ id; but these only had the honour to be related to the Messiah. The sons of Nathan were his fathers, as man; the sons of Solomon his predecessors, as king. We have here,

1. The great and celebrated names by which the line of David is drawn down to the captivity; the kings of Judah in a lineal succession; the history of whom we have had at large in the two books of Kings, and shall meet with again in the second book of Chronicles. Seldom h;is a crown gone in a direct line from father to son fcr 17 descents together, as here. Tliis was the recompense of Da\id's piety. About the captivity, the lineal descent was interrupted, and the crown went from one brother to another, and from a nephew to an uncle; which was a presage of the eclipsing of the glory of that house.

2. The less famous, and most of them very obscure, names, in which the house of David subsisted after the ca])tivity. The only famous man of that house, that we meet with at their return from captivity, was, Zerubbabel, elsewhere called the son of Salathiel, but appearing here to be his grandson, x<. 17«.19. which is usual in scripture. Belshazzar is called JSTebuchadnezzar^s so7i, but was his grandson. Salathiel is said to be the son of Jeconiah, because adopted by him, and because, as some think, lie succeeded him in the dignity to which he was restored by Evil-merodach; otherwise Jeconiah was written childless: he was the signet God filucked from his light hand, Jer. 22. 24. and in his room Zerubbabel was placed: and therefore God saithtohim, Hag. 2. 23, I ivill make thee as a signet. The posterity of Zerubbabel here bear not the same names that they do in the genealogies. Matt. 1. or Luke 3. but those, no doubt, were taken from the then herald's office, the public registers wliich the priests kept of all the families of Judah, especially that of David.

The last person named in this chapter, is, Anani;

of whom Bishop Patiick says that the Targum add« these words, he is the king Alessiah, who is to be revealed; and some of the Jewish writei s give thia reason, because it is said, Dan 7. 13, The son ot man came gnim gnanani — with the clouds of heaven. The reason indeed is veiy foreign and farfetched; but that learned man thinks it may be made use of as an evidence that their minds were always full of the thoughts of the Messiah, and that they expected it would not be very long after the days of Zerubbabel, before the set time of his approach would come.

CHAP. IV.

In this chapter, we have, I. A furiher account of the gene, alogies of the tribe of Judah, the most numerous, and most famous, of all the tribes. The posterity of Shobal the son of Hur, v. 1 .. 4. Of Ashur the posthumous son of Hezron, who was mentioned, ch. 2. 24. with something particular concerning Jabez, v. 5.. 10. Of Chelub, and others, v. 11. .20. Of Shelah, v. 21.. 2S. II. An account of the posterity and cities of Simeon, their conquest of Gedor, and of the Amalekites in mount Seir, V. 24.. 43.

1. nnHE sons of Judah ; Pharez, Hezron,

JL and Carmi, and Hur, and Shobal.

2. And Reaiah the son of Shobal begat Jahath; and Jahath begat Ahiimai and Lahad. These are the families of the Zo-rathites. 3. And these loere of the father of Etam; Jezreel, and Ishma, and Jdbash : and the name of their sister was Hazelel-poni: 4. And Penuel the father of Gedor, and Ezer the father of Hushah. These tire the sons of Hur, the first-born of Ephratah, the fp.ther of Beth-lehem. 5. And Ashur the father of Tekoa had two wives, Helah and Naarah. 6. And Naarah bare him Ahuzam, and Hepher, and Temeni, and Haahashtari. These were the sons of Naarah. 7. And the sons of Helah were, Zereth, and Jezoar, and Ethnan. 8. And Coz begat Anub, and Zobebah, and the families of Aharhel the son of Harum. 9. And Jabez was more honourable than his brethren: and his mother called his name Jabez, saying. Because I bare him with sorrow. 10. And Jabez called on the God of Israel, saying. Oh that thou wouldest bless me indeed, and enlarge my coast, and that thine hand might be with me, and that thou wouldest keep me from evil, that it may not grieve me! And God granted him that which he requested. ^

One reason, no doubt, why Ezra is here the most particular in the register of the tribe cf Judah, is, because that tribe was it which, with its appendages, Simeon, Benjamin, and Levi, made up the kingdom of Judah; which not only long survived the other tribes in Canaan, but, in process of time, now, when this was written, returned out of captivity, when the generality of the ether tribes were lost in the kingdom of Assyria.

The most remarkable person in this paragraph, is, Jabez. It is not said whose son he was; nor does it appear in what age he lived; but, it should seem, he was the founder of one of the families of Aharhel, mentioned v, 8.

1. CHRONICLES. IV.

Here is,

I. The reason of his name: his mother gave him the name with this reason, Because I bare him with aorroiv, v. 9. All children are born with son-ow; for the sentence upon the woman is, In sorrow shall thou bring forth children: but some with much more sorrow than others. Usually, the sorrow in bearing, is afterwards forgotten, for joij that the child is born; but here, it seems, it was so extraordinary, that it was remembered when the child came to be circumcised, and care taken to perpetuate the remembrance of it while he lived. Perhaps, the mother called him Jabez, as Rachel called her son Benoni, when she was dying of the sorrow. Or, if she recovered it, yet thus she recorded it, 1. That it might be a continual memorandum to herself, to be thankful to God as lon^ as she lived, for supporting her under, and bnnging her through, that sorrow. It may be of use to be often reminded of our sorrows, that we may always have such thoughts of things as we had in the day of our affliction, and may learn to rejoice with trembling. 2. That it might likewise be a memorandum to him, what this world is, into which she bare him, a vale of tears, in which he must expect few days and full of trouble. The sorrow he carried in his name, might help to put a seriousness upon his spirit. It might also remind him to love and honour his mother, and labour, in eveiy thing, to be a comfort to her who brought him into the world with so much sorrow. It is piety in children thus to requite their parents. 1 Tim. 5. 4.

II. The eminency of his character: he was more honourable than his brethren, qualified above them by the divine grace, and dignified above them by the divine providence: they did virtuously, but he excelled them all. Now the sorrow with which his mother bare him, was abundantly recompensed. That son which of all the rest cost her most dear, she was happy in, and was made glad in proportion to the affliction, Ps. 90. 15. We are not told upon what account he was more honourable than his brethren; whether because he raised a greater estate, or was preferred to the magistracy, or signalized himself in war; we have most reason to think it was upon the account of his learning and piety; not only because these, above any thing, put honour upon a man, but because We have reason to think that in these Jabez was eminent; 1. In learning; because we find that the families of the scribes dwelt at Jabez, ch. 2. 55. a city which, it is likely, took its name from this name. The Jews say that he was a famous doctor of the law, and left many disciples behind him. And it should seem by the mentioning of him so abruptly here, that his name was well known, when Ezra wrote this. 2. In piety; because we find here that he was a praying man. His inclination to devotion made him truly honourable; and by prayer he obtained those blessings from God, which added much to his honour. The way to be truly great, is to be truly good, and to pray much.

III. The prayer he made, probably, like Solomon's prayer for wisdom, just when he was setting out in the world: he set himself to acknowledge God in all his ways, put himself under the divine blessing and protection, and prospered accordingly. Perhaps, these were the heads on which he enlarged in his daily prayers; fgr this purpose, it was his constant practice to pray alone, and with his family, as Daniel. Some think that it was upon some particular occasion, when he was straitened and threatened by his enemies, that he prayed this prayer. Observe,

1. To whom he prayed. Not to any of the gods of the Gentiles: no, he called on the God of Israel,

the living and true God, who alone can hear and answer prayer; and, in pra)'er, had an eve to him as the God of Israel, a Gcd in covenant with his people, the God with whom Jacob wrestled and prevailed, and was thence called Israel.

2. What was the nature of his prayer. (1.) As the margin reads it, it was a solemn vow. If thou wilt bless me indeed, ifr. and then the sense is imperfect, but may easily be filled up from Jacob's vow, or some such like, then thou shall be my God. He does not express his promise, but leaves it to be understood; either because he was afraid to promise in his own strength, or because he resolved to devote himself entirely to God. He does, as it were, give God a blank paper, let him write what he pleases: "Lord, if thou wilt bless me and keep me, do what thou wilt with me, I will be at thy command and disposal, for ever." (2.) As the text reads it, it was the language of a most ardent and affectionate desire, O that thou wouldesl bless me.'

3. What was the matter of his prayer. Four things he prayed for: (1.) That God -would bless him indeed. "That blessing, thou wilt bless me; bless me greatly with manifold and abundant blessings." Perhaps, he had an eye to the promise of God made to Abraham, Gen. 22. 17, In blessing, I will bless thee. "Let that blessing of Abraham come upon me." Spiritual blessings are the best blessings; and those are blessed indeed, who are blessed with them. God's blessings are real things, and produce real effects. We can but wish a blessing, he commands it: those whom he blesses, are blessed indeed. (2.) That he would enlarge hia coast; that he would prosper his endeavours for the increase of what fell to his lot, either by work or war. That God would enlarge our hearts, and so enlarge our portion in himself, and in the heavenly Canaan, ought to be our desire and prayer. (3.) That God's hand might be with hiin. The prayer of Moses for this tribe of Judah, was, that his own hands might be sufficient for him, Deut. 33. 7. but Jabez expects not that, unless he have God's hand with him, and the presence of his power. God's hand with us, to lead us, protect us, strengthen us, and to work all our works in us and for us, is indeed a hand sufficient for us, all-sufficient. (4.) That he would keefi him from einl; the evil of sin, the evil of trouble, all the evil designs of his enemies, that they might not hurt, nor grieve him, nor make him a Jabez indeed, a man of sorrow. In the original there is an allusion to his name. Father in heaven, deliver me from evil.

4. What was the success of his prayer. God granted him that which he requested; jjrospered him remarkably, and gave him success in his undertakings, in his studies, in his worldly business, in his conflicts with the Canaanites; and so he became more honourable than his brethren. God was of old ready to hear prayer, and his ear is not yet heavy.

11. And Chelub the brother of Shuah begat Mehir, which ims the fatlier of Esh ton. 12. And Eshton begat Beth-rapha, and Paseah, and Tehinnah the father of Irnahash. These are the men of Rechah.

13. And the sons of Kenaz; Othniel, and Seraiah: and the sons of Othniel; Hathath.

14. And Meonothai begat Ophrah: and Seraiah begat Joab, the father of the valley of Charashim ; for they were craftsmen. 15. And the sons of Caleb the son of Jephiin-neh; Iru, Elah, and Naam: and the sons of Elah, even Kenaz. 16. And the sons

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of Jehaleleel; Ziph, and Ziphah, Tiria, and Asarcel. 17. And the sons of Ezra icere Jether and Mered, and Epher, and Jalon : and she bare Miriam, and Shammai, and Ishbah the father of Eshtemoa. 18. And his wile Jehudijah bare Jered the father of Gedor, and Heber the father of Socho, and Jekuthiel the father of Zanoah. And these are the sons of Bithiah the daughter of Pharaoh, which Mered took. 19. And tiie sons of his wife Hodiah the sister of Naham, the father of Keilah the Garmite, and Eshtemoa the Maachathite. 20. And the sons of Shimon loere.^ Amnon, and Rinnah, Ben-hanan, and Tilon. And the sons of Ishi were^ Zoheth, and Ben-zoheth. 21. The sons of Shelah the son of Judah were^ Er the father of Lecah, and Laadah the father of Mareshah, and the famihes of the house of them that wrought fine linen, of the house ofAshbea, 22. And Jokim, and tiie men of Chozeba, and Joash, and Saraph, who had the dominion in Moab, and Jashubi-lehem. And these are ancient things. 23. These were the potters, and those that dwelt among plants and hedges: there they dwelt with the king for his work.

We may observe in these verses,

1. That here is a whole family of craftsmen, nandicraft-tradesmen, that applied themselves to all sorts of manufactures, in which they were ingenious and industrious above their neighbours, v. 14, There was a valley where they lived, which was, from them, called The valley of craftsmen. Tliey that are craftsmen, are not therefore to be looked upon as mean men. These craftsmen, though two of a trade often disagree, yet chose to live together, for the improving of arts by comparing notes, and that they might support one another's reputation.

2. That one of these married Pharaoh's daughter, V. 18. that was the common name of the kings of Egypt. If an IsT-aelite in Egypt, before the bondage began, wliile Joseph's merits were yet fresh in mind, was preferred to be the king's son-in-law, it is not to be thought strange: few Israelites could, like Moses, refuse an alliance with the court.

3. That another is said to be the father of the house of them that wrous^ht fine linen, v. 21. It is inserted in their genealogy as their honour, that they were the best weavers in the kingdom, and they brought up their children, from one generation to another, to the same business, not aiming to make them gentlemen. This Laadah is said to be the father of them that ivrouq-ht fine linen; as, before the fi "'(], Jubal is said to be the father of musicians, iiud Jabal of shefiherds, &c. His posterity inhabited th.e city of Mareshah, the manufacture or staple-commodity of which place, was, linen-cloth, with which their kings and priests were clothed.

4. That another family had had dominion in Moab, but were now in servitude in Babylon, v. 22, 23. (1.) It was found among the ancient things, that they had the dominion in Moab; probably, in David's time, when that country was conquered, they transplanted themselves thither, and were put in places of power there, which they held for several generations; but this was a great while ago,

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time out of mind. (2.) Their posterity were now potters and gardeners, as is supposed, in Babylon, where they dwelt with the king Jor his work; got a good livelihood by their industry, and therefore cared not for returning with their brethren to their own land, after the years uf captivity were expii ed. They that now have dominion, know not what their posterity may be reduced to, nor what mean employments they may be glad to take up with. But they were unworthy the name of Israelites, that would dwell among plants arid hedges, rather than be at the pains to return to Canaan.

24. The sons of Simeon were, Nemuel, and Jamin, Jarib, Zerah, and Shaul: 25. Shallum his son, Mibsam his son, xMishma his son. 26. And the sons of Mishma; Hamuel his son, Zacchur his son, Shimei his son. 27. And Shimei had sixteen sons and six daughters ; but his brethren had not many children, neither did all their family multiply, hke to the children of Judah. 28. And they dwelt at Beer-sheba, and Mola-dah, and Hazar-shual, 29. And at Bilhah, and at Ezem, and at Tolad, SO. And at Bethuel, and at Hormah, and at Ziklag, 31. And at Beth-marcabolh, and Hazai-susim, and at Beth-birei, and at Shaaraim. These jvei'e their cities unto the reign of David. 32. xAnd their villages were Etam, and Ain, Rimmon,and Tochen, and Ashan, five cities; 33. And all their villages that 2vere round about the same cities, unto Baal. These were their habitations, and their genealogy. 34. And Meshobab, and Jamlech, and Joshah the son of Ama'ziah, 35. And Joel, and Jehu the son of Josibiah, the son of Seraiah, the son of Asiel, 36. And Eli-oenai, and Jaakobah, and Jeshohaiah, and Asaiah, and Adiel, and Jesimiel, and Be-naiah, 37. And Ziza the son of Shiphi, the son of Allon, the son of Jedaiab, the son of Shimri, the son of Shemaiah: 38. These mentioned by their names were princes in their families; and the house of their fathers increased greatly. 39. And they went to the entrance of Gedor, even unto the east side of the valley, to seek pasture for their flocks. 40. And they found fat pasture and good, and the land was wide, and quiet, and peaceable; for thei/ of Ham had dwelt there of old. 41. And these written by name came in the days of Hezekiah king of Judah, and smote their tents, and the habitations that were found there, and destroyed them utterly unto this day, and dwelt in their rooms: because there 7vas pasture there for their flocks. 42. And some of them, even of the sons of Simeon, five hundred men, went to mount Seir, having for their captains Pelatiah, and Neariah, and Rephaiah and Uzziel, the sons of Ishi. 43. And they smote the rest of the Amalekites

I. CHRONICLES, V.

that were escaped, and dwelt there unto J:his day.

We here have some of the genealogies of the tribe of Simeon, (though it was not a tnoe of great note,) especially the princes of that tribe, v. 38. I Of this tribe it is said that they increaned grtatly, but not like to the children of Judali, v. 27. They whom God increases, ought to be thankful, though thev see others that are more increased.

Here observe, 1. The cities allotted them, v. 28. Of which see Josh. 19. 1, &c. When it is said that they were their's unto the reign of David, it intimates that when the ten tribes revolted from the house of David, many of the Simeonites quitted these cities, because they lay within Judah, and seated themselves elsewhere.

2. The ground they got elsewhere. When those of this tribe, that revolted from the house of David, were carried captive with the rest into Assyria, those that adhered to Judah, were remarkably owned of God, and prospered in their endeavours to enlarge their coasts. It was in the days of Hezekiah, that a generation of Simeonites, whose tribe had long cr> uched and truckled, was animated to make these bold efforts. (1.) Some of them attacked a place in Arabia, (as it should seem,) called the entrance of Gedor, inhabited by the posterity of cursed Ham, V. 40. made themselves masters of it, and dwelt there. This adds to the glory of Hezekiah's pious reign, that as his kingdom in general prospei--ed, so did particular families. It is said that they found fat pastures, and yet the land was quiet; even then when the kings of Assyria were giving disturbance to all their neighbours, this land escaped their alarms. The inhabitants being she])herds, who molested none, were not themselves molested, till the Simeonites came and drove them out and succeeded them, not only in the plenty, but in the peace, of their land. Those who dwell (as we do) in a fruitful country, and whose land is w ide, and quiet, and peaceable, have reason to own themselves indebted to that God who afifioints the boimdn of our habitation. (2.) Others of them, to the number of 500, under the command of 4 brethren, here named, made a descent upon mount Seir, and smote the remainder of the devoted Amalekitcs, and took possession of their country, t. 42, 43. Now the curses on Ham and Anialek had a furthei- accomplishment, when they seemed dormant, if not dead; as had also the curse on Simeon, that he should be divided and scattered. Gen. 49. 7. yet to him it was turned into a blessing; for the families of Simeon, which tlius transplanted themselves into those distant countries, are said to dwell there unto this day, V. 43. by which, it should seem, they escaped the calamities of the captivity. Providence sometimes sends those out of trouble, that are designed for preservation.

CHAP. V.

This chapter gives us some account of the two tribes and a half that were seated on the other side Jordan, I. Of Reuben, v. 1 . . 10. II. Of Gad, v. 11 .. 17. III. Of the half tribe of Manasseh, v. 23, 24. IV. Concerning all three acring in conjunction, we are told, 1. How they conquered the Hagarilcs, v. 18.. 22. 2. How they were, at lenp^th, themselves conquered, and made captives, by the king of Assyria, because they had forsaken God, v. 25, 26.

l.l^OW the sons of Reuben the first-1. >l born of Israel, (for lie vas the firstborn; but forasmuch as he defiled iiis father's bed, his birthright was i2;iven unto the sons of Joseph the son of Israel: and the

genealogy is not to be reckoned after the l)irthright. 2. For Judah prevailed above his brethren, and of him came the chief ruler; but the birthiight nas Joseph's;) 3. 'J'lie sons, ] soj/,o[ Reuben the first-born of Israel, w;erf, Hanoch, and Pallu, Hezron, and Carmi. 4. The sons of Joel; Shemaiah liis son, Gog his son, Shiniei his son, 5. Micah his son, Reaia his son, Baal his son, 6. Beeiah his son, \a horn Tilgath-pihieser king of Assyria carried away caj)live:he was prince of the Reubenites. 7. And his brethren by their families, (when the genealogy of their generations was reckoned,) were the chief, Jeiel, and Zechariah, 8. And Bela the son of Azaz, the son of She-ma, the son of Joel, who dwelt in Aroer, even unto Nebo and Baal-meon : 9. And eastward he inhabited unto the entering in of the wilderness from the river Euphrates; because their cattle were multiplied in the land of Gilead. 10. And in the days of Saul they made war with the Hogarites, who fell by their hand: and they dwelt in their tents throughout all the east laiid of Gilead. 11. And the children of Gad dwelt over against them, in the land of Bashan, unto Salcah : 12. Joel the chief, and Sha-pham the next, and Jaanai, and Shaphat in Bashan. 13. And their brethren of the house of their fathers 2cere Michael, and Meshullam, and Sheba, and Jorai, and Ja-chan, and Zia, and Heber, seven. 14. These are tiie children of Abihail the son of Huri, the son of Jaroah, the son of Gilead, the son of Michael, the son of Jeshi-shai, the son of Jahdo, the son of Buz; 15. Ahi the son of Abdiel, the son of Guni, chief of the hoUse of their fathers. 16. And they dwelt in Gilead in Bashan, and in her towns, and in all the suburbs of Sharon, upon their borders. 17. All these were reckoned by genealogies in the days of Jo-tham king of Judah, and in the days of Jeroboam king of Israel.

We have here an extract out of the genealogies. I. Of the tribe of Reuben. Where we have, (1.) The reason why this tribe is thus postponed. It is confessed that he was the first-born of Israel, and, upon that account, might challenge the precedency; but he forfeited his birth-right by defiling his father's concubine, and was for that sentenced not to excel. Gen. xlix. 4. Sin lessens men, thrusts them down from their excellency. Seventh com mandment-sins especially, leave an indelible stain upon men's names and families, a reproach which time shall not wipe away. Reuben's seed, to the last, bear the disgrace of Reuben's sin. Yet though that tribe was degraded, it was not discarded or disinherited. The sullying of the honour of an Israelite, is not the losing of his hapiiincss. Reuben loses his birth-right, yet it does not devolve upon Simeon, the next" in order; for it was typical; and

I. CHRONICLES, V.

therefore must attend, mt the course of nature, but 'he choice of grace. The advantages of the birtli-right were dominion, and a double portion. Reuben having forfeited these, it was tliought too mucli that both should be transferred to any one, and therefore they were divided. [1.] Joseph had the double portion; for two tribes descended from him, Ephraim and Manasseh, each of whom had a child's part: for so Jacob by faith blessed them, Heb. 11. 21. Gen. 48. 15. 22. and each of those two was as considerable, and made as good a figure, as any one of the twelve, except Judah. But, [2.] Judah had the dominion; on him the dying patriarch entailed the sceptre. Gen. 49. 10. Of him came the chief ruler, David first, and, in fulness of time, Messiah the Prince, Mic. 5. 2. This hoiiour was secured to Judah; though the birth-right was Joseph's: and, having this, he needed not envy him the double portion.

(2.) The genealogy of the princes of this tribe, the chief family of it, (many, no doubt, being omitted,) to Beerah, who wis head of this clan when the king of Assyria carried them captive, v. 4'«6. Perhaps he is mentioned as prince of the Reubenites at that time, because he did not do his pait to prevent it.

(3.) The enlargement of the coasts of this tribe. They increasing, and their cattle being multiplied, they crowded out their neighbours the Hagarites, and extended their conquests, though not to the river Euphi-ates, yet to the wilderness, which abutted upon that river, v. 9, 10. Thus God did for his people as he promised them; he cast out the enemy from before them by little and little, and gave them their land as they had occasion for it, Exod. 23. 30.

Of the tribe of Gad. Some great families of that tribe are here named, v. 12. Seven, that were the children of Abihail, whose pedigree is carried upward from tlie son to the father, x>. 14, 15. as that, V. 4, 5. is brought downward from father to son. These genealogies were perfected in the days of Jotham king of Judah, but were begun some years before, in tlie reign of Jeroboam II. king of Israel. What particular reason there was for taking these accounts then, does not appear; but it was just before they were carried away captive bv the Assyrians; as appeirs, 2 Kings 15. 29. 32. When the judgments of God were ready to break out against them for their wretched degeneracy and apostasy, then were they priding themselves in their genealogies, that they were the children of the covenant; as the Jews, in our Saviour's time, who, when they were ripe for ruin, b".asted. We have Abraham to, our father. Or, there might be a speci il providence in it, and a favourable intimation that though they were, for the present, cast out, they were not east off for ever. What we design to call for hereafter, we keep an inventory of.

18. The sons of Reuben, and the Gad-ites, and half the tribe of Manasseh, of valiant men, men able to bear buckler and sword, and to shoot with bow, and skilful in wMr, icere four and forty thousand seven hundred and threescore, that \A'ent out to the war. 19. And they made war with the Haeiarites, with Jetur, and Nephish, and * Nodab. 20. And they were helped Hj^ainst them, and the Hatrarites were delivered into their hand, and all that ircre witli them: for they cried 1o God in the battle, and he was entreated of them ; because they put their irust in him. 21. And they took away their

cattle; of their camels fifty thousand, and of sheep two hundred and fifty thousand, and of asses two thousand, and of men a hundred thousand. 22. For there fell dov\n many slain, because the war iras of God. And they dwelt in their steads until tl^-captivity. 23. And the children of the half tribe of Manasseh dwelt in the land: they increased from Bashan unto Baal-hermoij, and Senir, and unto mount Hermon. 24. And these were the heads of the house of their fathers, even Epher, and Ishi, and Eliel, and Azriel, and Jeremiah, and Hoda-viah, and Jahdiel, mighty men of valour, famous men, and heads of the house of theii fathers. 25. And they transgressed against the God of their fathers, and went a whoring after the gods of the people of the land, whom God destroyed before them. 26. And the God of Israel stirred up the spirit of Pul king of Assyria, and the spirit of Tilgath-pilneser king of Assyria, and he carried them away, (even the Reubenites, and the Gadites, and the half tribe of Manasseh,) and brought them unto Halah, and Habor, and Hara, and to the river Gozan, unto this day.

The heads of the half tribe of Manasseh, that were seated on the other side Jordan, are named liere, v. 23, 24. Their lot, at first, was Bashan; but afterward they increased so much in wealth and power, that they spread far north, even unto Hermon.

Two things only are here recorded concerning these tribes on the other side Jordan, in which they were all concerned. They all shared,

I. In a glorious victory over the Hagarites; so the Ishmaeiites were now called, to remind them that they were the sons of the bovd-ivoman, that was cast out. We are not told when this victory was obtained: whether it be the same with that of the Reubenites, which is said, v. 10. to be in the days of Saul; or Avliether that success of one of these tribes animated and excited the other two to join with them in another expedition, is not certain. It seems, though in Saul's time the common inter ests of the kingdom were weak and low, some of the tribes that acted separately, did well for themselves. We are here told, (1.) What a brave army these frontier-tribes brought into the field against the Hagarites, 44,000 men and upward, all strong and stout, and skilful in war; so many effective men, that knew how to manage their weapons, v. 18. How much more considerable might Israel have been than they were in the time of the judges, if all the tribes had acted in conjunction! (2.) What course they took to engage God for them: they cried to God, and fint their trust in him, v. 20. Now they acted as Israelites indeed. [1.] As the seed of believing Abraham, they fiut their trj/st in God. Though they had a powerful army, they relied not on that, but on the divine power. They depended on the commission they had from God to wage war with their neighbours for the enlarging of their coasts, if there was ot casion, even with those that were verv far off, beside the devoted na tions. See Deut. 20. 15. They depended on God's providence to give them success. [2.] As the seed of praying Jacobj they cried unto God, especially m

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I. CHKOA'ICLES, VI.

the battle, when, perhaps, at first, they were in danger of being overpowered. See the like done, 2 Chron. 13. 14. In distress, God expects we should cry to him; he distrains upon us for this tribute, this rent. In our spiritual conflicts, we must look up to Heaven for strength: and it'isthe believing prayer, that will be the prevailing prayer. (3.) We are told what success they had: God was entreated of them, though need drove them to him; sj ready is he to hear and answer prayer. They were helped against their enemies; for God never yet failed any that trusted in him. And then they I'outed the enemy's army, though far superior in number to their's, slew many, v. 22. took 100,000 prisoners, enriched themselves greatly with the spoil, and settled themselves in their country, v. 21, 22. And all this, because the war was of Hod, undertaken in his fear, and carried on in a dependence upon him. If the battle be the Lord's, there is reason to hope it will be successful. Then we may expect to prosper in any enterprise, and then only, when we take God along with us.

2. They shared, at length, in an inglorious captivity. Hdd they kept close to God and their duty, they had continued to enjoy both their ancient lot and their new conquests; but they transgressed against the God of their fathers, v. 25. They lay upon the borders, and conversed most with the neighbouring nations, by which means they learned their idolatrous usages, and transmitted the infection to the other tribe; for this, God had a controversy with them. He was a husba/id to thern, and no marvel that his jealousy burnt like fire, when they went a whoring after other Gods. Justly is a bill of divorce given to the adulteress. God stirred u/i the spirit of the kings of Assyria, first one, and then another, against them, served his own purposes by the designs of those ambitious mon-archs, employed them to chastise these revolters first, and when that reduced them not, then wholly to root them out, v. 26. These tribes were first placed, and they were first displaced. They would have the best land, not considering that it lay more exposed. But those who are governed more by sense than by reason or faith in their choices, may expect to fare accordingly.

CHAP. VI.

Though Joseph and Judah shared between them the forfeited honours of the birth-right, j^et Levi was first of all the tribes, dignified and distinguished with an honour more vahiable than either precedency or the double portion; and that was the priesthood. The tribe God set apart for himself; it was Moses's tribe, and perhaps for his sake was thus favoured. Of that tribe we have an account in this chapter. I. Their Pedigree; the first fathers of the tribe, v. 1..3. the line of the priests, from Aaron to the captivity, v. 4.. 15. and of some other of their families, v. 16 . .30. II. Their work, the work of the Levites, v. 31.. 48. of the priests, v. 49 .. 63. HI. The cities appointed them in the land of Canaan, v. 54.. 81.

1. nnHE sons of Levi; Gershon, Kohath, JL and Merari. 2. And the sons of Kohath; Amram, Izhar, and Hebron, and l/zziel. 3. And the children of Amram; Aaron, and Moses, and Miriam. The sons also of Aaron; Nadab and Abihn, Eleazar and Ithamar. 4. Eleazar begat Phinehas, Phinehas begat Abishua, 5. And Abishna begat Bnkki, and Bukki begat Uzzi, 6. And Uzzi begat Zerahiah, and Zerahiah begat Meraioth, 7. Meraioth begat Amariah, and Amariah begat Ahitub, 8. And Ahi-

tub begat Zadok, and Zadok begat Ahi-maaz, 9. And Ahimaaz begat Azariah, and Azariah begat Johanan, 10. And Jo-hanan begat Azaiiah, (he it is that executed tlie priest's office in the temple that Solomon built in Jerusalem,) 11. And Azariah begat Amariah, and Amariah begat Ahitub, 12. And Ahitub begat Zadok, and Zadok begat Shallum, 13. And Shallum begat Hilkiah, and Hilkiah begat Azariah, 14. And Azariah begat Seraiah, and Seraiah begat Jehozadak, 15. And Jehozadak wen. mto captiviti/, when the Lord carried away Judah and Jerusalem by the hand of Nebuchadnezzar. 16, The sons of Levi; Ger-shom, Kohath, and Meraii. 17. And these be the names of the sons of Gershom ; Lib-ni, and Shimei. 18. And the sons of Kohath were, Amram, and Izhar, and Hebron, and Uzziel. 19. The sons of Merari; Mahli and Mushi. And these are the families of the Levites, according to their fathers. 20. Of Gershom ; Libni his son, Jahath his son, Zimmah his son, 21. Joah his son, Iddo his son, Zerah his son, Jeaterai his son. 22. The sons of Kohath ; Amminadab his son, Korah his son, Assir his son, 23. Elkanah his son, and Ebiasaph his son, and Assir his son, 24. Tahath his son, Uriel his son, Uz-ziah his son, and Shaul his son. 25, And the sons of Elkanah ; Amasai, and Ahimoth. 26. As for Elkanah ; the sons of Elkanah ; Zophai his son, and Nahath his son, 27. Eliab his son, Jeroham his son, Elkanah his son. 28. And the sons of Samuel; the firstborn Vashni, and Abiah. 29. The sons of Merari; Mahli, Libni his son, Shimei his son, Uzza his son, 30, Shimea his son, Hag-giah his son, Asaiah his son.

The priests and Levites were more concerned than any other Israelites, to preserve their pedigree clear, and to be able to prove it; because all the honours and privileges of their office depended upon their descent. And we read of those, who, though perhaps they really were children of the priests, yet, because they could not find the register of their genealogies, nor make out their descent by any authentic record, were, as polluted, put from the priesthood, and forbidden to eat of the holv things, Ezra 2. 62, 63.

It is but very little that is here recorded of the genealogies of this sacred tribe.

1. The first fathers of it are here named twice, V. 1, 16. Gershon, Kohath, and Merari, are three names which we were veiy conversant with in the book of Numbers, when the families of the Levites were marshalled, and had their work assigned them. Aaron, and Moses, and Miriam, we have known much more of than their names, and cannot pass them over here without remembering that this was that Moses and Aaron whom God honoured in making them the instruments of Israel's deliverance and settlement, ^wAJignres of him that was tc come; Moses as a prophet, and Aaron as a priest And the mention of Nadab and Abihu (though.

L CHRONICLES, VI.

Vaving no children, there was no occasion to bring them into the genealogy) cannot but remind us of the terrors of that divine'justice, which they were made monuments of for offering strange fire, that we nriv always fear before him.

2. The line of Eleazar, the successor of Aaron, is here drawn down to the time of the captivity, v. 4>«15. It begins with Eleazar, who came out of the house of bondage in Egypt; and ends with Je-hozadak, who went into the house of bondage in Babylon. Thus, for their sins, they were left as they were found; whicli might also intimate that the Le\ itical priesthood made nothing perfect: that was to be done by the bringing in of a better hofie. All these here named, were not High Priests; for, in the time of the judges, that dignity was, upon some occasion or other, brought into tlie family of Ithamar, of which Eli was; but in Zadok it returned again to the right line. Of Azariah it is here said, -V. 10, He it is that executed the firiest^s office in the temfile that Solomon built. It is supposed that this was that z\zariah who bravely opposed the presumption of king Uzziah when he invaded the priests' office, 2 Chron. 26. 17. though he ventured his neck by it. This was done like a priest, like one that was truly zealous for his God. He that thus boldly maintained and defended the priest's office, and made good its barriers against such a daring insult, may well be said to execute it; and this honour is put upon him for it; while Urijah, one of his successors, for abase compliance with king Ahaz, in building him an idolatrous altar, has the disgrace put upon him of being left out of this genealogy; as perhaps some others are. But some think that this remark upon this Azariah, should have been added to his grandfather of the same name, v. 9. who was the son of Ahimaaz; and that that was he who first officiated in Solomon's temple.

3. Some other of the families of the Levites are here accounted for. One of the families of Gershom (that of Libni) is here drawn down as far as Samuel, who had the honour of a prophet added to that of a Levite. One of the families of Merari (that of Mahli,) is likewise drawn down for some descents, V. 29, 30.

31. And these are they whom David set over the service of song in the house of the Lord, after that the ark had rest. 32. And they ministered before the dwelhng-place of the tabernacle of the congregation with singing, until Solomon had built the house of the Lord in Jerusalem; and then they waited on their office according to their order. 33. And these are they that waited, with their children. Of the sons of the Ko-hathites; Heman a singer, the son of Joel, the son of Shemuel, 34. The son of Elka-nah, the son of Jeroham, the son of Eliel, the son of Toah, 35. The son of Zuph, the son of Elkanah, the sop of Mahath, the son of Amasai, 36. The son of Elkanah, the son of Joel, the son of Azariah, the son of Zephaniah, 37. The son of Tahath, the son of Assir, the son of Ebiasaph, the son of Korah, 38. The son of Izhar, the son of Kohath. the son of Levi, the son of Israel: 39. And his brother Asaph, (who stood on his right hand,) even Asaph, the son of Be-rachiah, the son of Shimea, 40. The son of iHichael, the son of Baaseiah, the son of

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Malchiah, 41. The son of Ethni, the son of Zerah, the son of Adaiah, 42. The son of Ethan, the son of Zimmah, the son ol Shimei, 43. The son of Jahath, the son of Gershora, the son of Levi. 44. And their brethren, the sons of Merari, stood on the left hand: Ethan the son of Kishi, the son of Abdi, the son of Malluch, 45. The son of Hashabiah, the son of Amaziah, the son of Hilkiah, 46. The son of Amzi, the son of Bani, the son of Shamer, 47. The son of Mahli, the son of Mushi, the son of Merari, the son of Levi. 48. Their brethren also the Levites icere appointed unto all manner of service of the tabernacle of the house of God. 49. But Aaron and his sons offered upon the altar of the burnt-offering, and on the altar of incense, and ivere appointed for all the work of the place most holy, and to make an atonement for Israel, according to all that Moses the servant of God had commanded. 50. And these are the sons oi Aaron ; Eleazar his son, Phinehas his son, Abishua his son, 51. Bukki his son, Uzzi his son, Zerahiah his son, 52. Meraioth his son, Amariah his son, Ahitub his son, 53. Zadok his son, Ahimaaz his son.

When the Levites were first ordained in the wilderness, much of the work then appointed them, lay in carrying, and taking care of, the tabernac'e and the utensils of it, while they were in thea-march through the wilderness. In Da\id's time, their number was increased; and, though the greater part of them were dispersed all the nation over, to teach the people the good knowledge of the Lord; yet of those that attended the house of God, there was not constant work for them all; and therefore David, by special commission and direction from_ God, new nudelled the Levites, as we shall find in the latter part of this book. Here we are told what the work was, which he assigned them.

I. Singing work, V. 31. David was raised up on high to be the sweet psalmist of Israel, 2 Sam. 23. 1. not only to pen psalms, but to appoint the singing of them in the house of the Loid; (not so much because he was musical, as because he was devout;) and this he did after that the ark had rest, \^^lilc that was in capt'vity, obscure, and unsettled, tlie harps were hung upon the willow-trees: singing was then thought unseasonable; (when the bridegroom is taken away they shall fast;) but the harps being resumed, and the'songs revived, at the bringing up of the ark, they were continued afterward; for we should rejoice as much in the prolonging of our spiritual privileges, as in the restoring of them. When the service of the ark v/as superseded bv its rest, they had other work cut out for them, "(for Levites should never be idle,) and were employed in the service of song. Tlius when the people of God come to the rest which i emains for them above, they shall take leave of all their burthens, and l)c employed in everlasting songs. These singers kept up that service in the tabernacle, till the temple was built, and then thev rjaifed on their office there. V. 32. When thev came to that stately magnificent house, they kept as close, both to their office and to their order, as thev had done in the tabernacle. It is a pity that the preferment of the Levites should ever make them remiss in their business.

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1. CHRONICLES, VI.

We have here an account of the three g;reat mas-lers who were employed in the service of the sacred s:>ng, with their respective families; for they ivait-td with their children, that is, such as descended from them, or were aUied to them, v. 33. Heman, Asaph, and Ethan, were the three that were appointed to this service; one of each of the three liouses of the Levites, that there might be an equality in the distribution of this work and honour, and each might know his post; such an admirable order was there in this choir-service.

1. Of the house of Kohath, was Herman with his family, x<. 33. a man of a sorrowful spirit, if it be the Same Heman that penned the S8th psalm, and vet a singer. He was the grandson of Samuel the i)ro])het, the son of.Joel, of whom it is said, that he vjcilked not in the ways of Sami^el, 1 Sam. 8. 2, 3, but, it seems, though the son did not, the grandson did. Thus dres tlie blessing entailed on the seed of the upright, sometimes pass over one generation, and fasten upon the next. And this Heman, though the grandson of that mighty prince, did not think it below him to be a precentor in the house of God. David himself was willing to have been a doorkeeper. Rather, we may look upon this preferment of the grandson in the church, as a recompense for the huml)le mo'.lest resignation which the grandfather made of his authority in the state. Many such ways God has of making up his people's losses, wild balancing their disgraces. Perhaps David, in making Heman the chief, had some respect to his old friend Samuel.

2. Of the house of Gershom, was Asaph, called his brother, because in the same office, and of the same tribe, though of another family. He was posted on Heman's right hrmd in the choir, v. 39. Se-^eral of the psalms bear his name, either penned by him, or timed by him, ms the chief musician. It is plain that he was the penman of some psalms; for we read of those that praised the Lord in the words of David, and of As:iph; for he was a seer, as well as a singer, 2 Chron. 29. 30. His pedigree is run up here through names utterly unknown, as high as Levi, v. 39*'43.

3. Of the house of Merari, was Ethan, t. 44. who w ts appointed to Heman's left hand. His pedigree is also runup to Le\i, t. 47. If these were the He-man and Ethan that penned the 88th and 89th psalms, there appears no reason here why they should be called Ezrahites, (see the titles ot those Psalms,) as there does why those should be called so, who are mentioned ch. 2. 6. and who were the sons of Z'M-ah.

II. There was serving work, abundance of service to be done in the tabernacle of the house of God, V. 48. to provide water and fuel; to wash and sweep, and carry out ashes: to kill and slay, and boil the sacrifices; and to all such services there were Levites appointed, those of other families, or perhaps those that were not fit to be singers, that had either no good voice, or no good ear. jis every one hath rrceived the gift, so let hiin minister. They that could not sing, must not therefore be laid aside as good for nothing; though they were not fit for that service, there was other service tliey might be useful in.

III. There was sacrificing-work, and that was to be done bv the priest only, v. 49. They only were to sprinkle the blood, and burn the incense; as for the v^iork of the filace most holy, that was to be done bv the High Priest only. Each had his work, and they both needed one another, and both helped one another in it. Conceming the work of the priests, we are here told, 1. What was the end that they were to have in their eye; they were to make an nfonemmt for Israel, to mediate .between the people and God; not to magnify and enrich themseUes,

but to serve the public. They were ordained fcr men, 2. What was the rule they were to have \u their eye; they presided in God's house, yet must do as they were bidden, according to all tiiat God commanded. That law the highest are subject to.

54. Now these are their dwelhng-places throughout then- castles in their coasts, of the sons of Aaron, of the famihes of the Kohathites; for theirs was the lot. 55. And they gave them Hebron in the land of Judah, and the suburbs thereof round about it. 56. But the fields of the city, and the villages thereof, they gave to Caleb the son of Jephunneh. 57. And to the sons of Aaron they gave the cities of Judah, namely., Hebron, the city of refuge, and Libnah w ith her suburbs, and Jattir, and Eshtemoa, with their suburbs, 58. And Hilen with her suburbs, Debir with her suburbs, 59. And Ashan with her suburbs, and Beth-sheniesh with her suburbs : 60. And out of the tribe of Benjamin ; Geba with her suburbs, and Alemeth with her suburbs, and xAnathoth with her suburbs. All their cities, throughout their families, were thirteen cities. 61. And unto the sons of Kohath, which icre left of the family of that tribe, were cities given out of the hcdi ii'ibe, Jiamely, out o/the half trihe of Manasseh, by lot, (en cities. 62. And to the sons of Gershom, thioughout their families, out of the tribe of Issachar, and out of the tribe of Asher, and out ol'the tribe of Naphtali, and out of the tribe of Manasseh in Bashan, thirteen cities. 63. Unto the sons of Merari icere given by lot, throughout their families, out of the tribe of Reuben, and out of the tribe of Gad, and out of the tribe of Zebulun, twelve cities. 64. And the children of Israel gave to the Levites these cities with their suburbs. 65. And they gave by lot, out of the tribe of the children of Judah, and out of the tribe of the children of Simeon, and out of the tribe of the children of Benjamin, these cities which are called by their names. 66. And the residue of the families of the sons of Kohalh had cities of their coasts out of the tribe of Ephraim. 67. And they gave unto them, of the cities of refuge, Shechem in mount Ephraim with her suburbs; they gave also Gezer with her suburbs, 68. A'jd Jokmeam with her suburbs, and Beth-hoion with her suburbs, 69. And Ajalon v\ith her suburbs, and Gatii-rimnion with her suburbs: 70 Andout (if the half tribe of ManasstMi; Anei with her suburbs, and Bileam with her suburbs, for the family of the lemnnnt of the sons of Kohath. 71. Unto the sons of Gershom were givenou\ of the family of the half tribe of Manasseh, Golan in Bashan witii

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her suburbs, and Ashtaroth with her suburbs: 72. And out of the tribe of Issa-char; Kedesh with her suburbs, Daberath with her suburbs, 73. And Ramoth with her suburbs, and Anem with her suburbs : 74. And out of the tribe of Asher; Mashal with her suburbs, and Abdon with her suburbs, 75. And Hukok with her suburbs, and Rehob with her suburbs: 76. And out of the tribe of Naphtah; Kedesh in Gahlee with her suburbs, and Hanimon witli her suburbs, and Kiijathaini with her suburbs. 77. Unto the rest of the children of Merari imre given, out of the tribe of Zebulun, Rimmon with her suburbs. Tabor with her suburbs : 78. And on the other side Jordan by Jericho, on the east side of Jordan, ivtre pven them out of the tribe of Reuben, Bezer in the wilderness with her suburbs, and Jah-zah with her suburbs, 79. Kedemoth also with her suburbs, and Mephaath with hersu-burbs: 80. And out of the tribe of Gad ; Ramoth in Gilead with her suburbs, and Maha-naim with her suburbs, 81. And Heshbon with her suburbs,a,ndJazer with hersuburbs.

We have here an account of the Levites' cities; they are here called their castles, v. 54. not only because walled and fortified, and well-guarded by the country; (for it is the interest of every nation to protect its ministers;) but because they and their possessions were, in a particular manner, the care of the Divine providence: as God was their portion, so God was their pi'otection; and a cottage will be a castle to those that abide under the^ shadow of the Almighty.

This account is much the same with that which we had, Josh. 21. We need not be critical in comparing them; (What good will it do us?) nor will it do any hurt to the credit of the holy scripture; if the names of some of the places be not just the same here that they were there. We know it is common for cities to have several names, Sarum and Salis-burij, Salop, and Shrewsbury, are more unlike than Hilen, v. 58. and Holon, Josh. 21. 15. Jshan, v. 59. and j^in. Josh. 21. 16. Alemeth, v. 60. and Almon, Josh. 21. 18. And time changes names.

We are only to observe, that in this appointment of cities for the Levites, God took care, 1. For the accomplishmentof dying Jacob's prediction concerning tins tribe, that it should be scattered in Israel, Gen. 49. 7. 2. For the diffusing of the knowledge of himself and his law in all parts of the land of Israel; every tribe had Levites' cities in it; and so every room was furnished with a candle, so that none could be ignorant of his duty, but it was either his own fault, or the Levites'. 3. For a comfortable maintenance for those that ministered in holy things. Beside their tithes and offerings, they had glebe lands, and cities of their own to dwell in. Some of the most considerable cities of Israel fell to the Levites' lot. Every tribe had benefit by the Levites; and therefore every tribe must contribute to their support. Let him that is taught in the word, communicate to him that teacheth, and do it cheerfully.

CHAP. VII.

In this chapter, we have some account of the genealogies, I. Of Issachar, v. 1..6. II Of Benjamin, v. 6-.12.

III. Of Naphtali, v. 13. IV. Of Manasseii, v. 14..19. V. Of Ephraim, v. 20. .29. VI. Of Asher, v. 30. .40. Here is no account either of Zebulun or Dan. Why they only should be omitted, we can assign no reason; only it is the disgrace of the tribe of Dan, that idolatry began in that colony of the Danites, which fixed in Laish, and called it Dan, and there one of the golden calves was set up by Jeroboam. Dan is omitted, Rev. 7.

1. '^TOW the sons of Issachar were Tola, _L^ and Puah, Jashub, and Shimron, four. 2. And rhe sons of Tola ; Uzzi, and Rephaiah, and Jeiiel, and Jahmai, and Jib-sam, and Shenuiel, heads of their father's house, to ivit, of Tola; t/iei/ were valiant men of might in their generations ; whose number iDos., in the days of David, two and twenty thousand and six hundred. 3. And the sons of Uzzi; Izrahiah : and the sons of Izrahiah ; Michael, and Obadiah, and Joel, Ishiah, five: all of them chief men. 4. And with them, by their generations, after the house of their fathers, were bands of soldiers for war, six and thirty thousand men: for they had many wives and sons. 5. And their brethren, among all the families of Issachar, iiwre men of might, reckoned in all, by their genealogies, fom-score and seven thousand. 6. 77?e so/?s of Benjamin; Bela, and Becher, and Jediael, three. 7. And the sons of Bela; Ezbon, and Uzzi, and Uzziel, and Jerimoth, and Iri, five; heads of the house of their fathers, mighty men of valour, and were reckoned, by their genealogies, twenty and two thousand and thirty and four. 8. And the sons of Becher; ZcmirR, and Joash, and Eliezer, and Elioenai, and Oinri, and Jerimoth, and Abiah, and Ana-thoth, and Alameth. All these are the sons of Becher. 9. And the number of them, after their genealogy by their generations, heads of the house of their fathers, mighty men of valour, was twenty thousand and two hundred. 10. The sons alsoof Jediael; Bilhan : and the sons of Bilhan ; Jeush, and Benjamin, and Ehud, and Chenaanah, and Zethan, and Thai-shish, and Ahishahar. 11. All these, the sons of Jediael, by the heads of their fathers, mighty men of valour, were seventeen thousand and two hundred soldiers, fit to go out for war and battle. 12. Shuppim also, and Huppim, the children of Ir, c/«f/Hushim,thesons of Aher. 13. The sons of Naphtah; Jahziel, and Guni, and Jezer, and Shallum, the sons of Bilhah. 14. The sons of Manasseh ; Ashriel, whom she bare ; {but his concubine the Aramitess bare Machir the father of Gilead. 13. And Ma-chir took to wife the sister of Huppim and Shuppim, whose sister's name was Maa-chah ;) and the name of the second ivas Ze-lophehad : and Zclophehad had daughters. 16. And Maachah the wife of JVIachir bare

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a son, and she called his nan)e l-^ciesh ; and the name of liis brother was bheresh: and his sons ivci-c Ulam and Kakem. 17. And the sons ol" Uiam ; Bedan. These were the sons of Gilead, the son of Machir, the son of Manasseh. 18. And his sister Hammole-keth bare Isliod, and Abiezer, and Maha-laii. 19. And the sons of Shemidah were, Ahian, and Shechem, and Likhi,and Aniam.

We have here a short view given us,

1. Of the tribe of Issachar, whom Jacob had compared to a strong ass, couching between two bur-de?is, Gen. 49. 14. an industrious tribe, that minded their country-business very close, and rejoiced in their tents, Deut. 33. 18. And here it appears, (1.) That they were a numerous tribe; for they had many wives: so fruitful their country was, that they saw no danger of o\ er-stocking the pasture; and so ingenious the people were, that they could find work for all hands. Let no people complain of their numbers, provided they suffer none to be idle. (2.) That they were a valiant tribe; men of might, v, 2, 5. chief mt72, v. 3. They tliat were inured to labour and business, weie of all others the fittest to serve their country when tliere was occasion. The number of the respective families, as taken in the days of Da\ id, is here set down, amounting in the whole to above 145,000 men fit for war. The account, some think, was t iken when Joab numbered the people, 2 Sam. 24. But I rather think it refers to some other computation that was made, perhaps, among themselves; because it is said, 1 Chron. 27. 24. that that acccunt was not inserted into the chronicles of king David, it having offended God.

2. Of the tribe of Benjamin. Sdme account is given of th's tribe liere, but a much larger in the next chapter. The militia of this tribe scarcely readied to 60,000; but they are said to be mighty men of valour, v. 7, 9, 11. Benjajywi shall raven as- a wolf. Gen. 49. 27. It was the honour of this tribe, tliat it produced Saul the first king, and more its honour, tluit it adhered to the rightful kings of the house of Da\ id, when the ether tribes revolted.

Here is mention, 7'. 12. of Hushim the sons of Aher. The sons of Dan are said to be Hushim, Ger. 46. 23. and therefore some read Aher appel-lati\ ely, Hushim the sons of another, that is, another of Jacob's sons; or the sons of a stranger, which Israel should not be; but such the Danites were, when they set up Micah's graven and molten image among them.

3. Of the tribe of Nnphtali, v. 13. The first fa-thei's, only, of that tribe are named, the very same that we find, Cien. 46. 24. only that Shillem there, is Shallum here. None of their descendants are named, perhaps their genealogies were lost.

4. Of the tribe of Manasseh, that part of it, which was seated within Jordan; for of the other part we had some account before, ch. 5. 23, &c. Of this trilie observe, (1.) That one of them married an Aramitess, that is, a Syrian, v. 14. This was during their bondage in Egypt, so early did they begin tn mingle with the nations. (2.) That though tlie father married a Syrian, Machir, the son of that marriage, perhaps, seeing the inconvenience of it in his father's house, took to wife a daughter of Benjamin, v. 1.5. It is good for the children to take warning by their father's mistakes, and not stumble at the same stone. (3.) Here is mention of 7?(°f/an, v. 17. who, perhaps, is the same with that Bedan, who is mentioned as one of Israel's deliverers, 1 Sam. 12. 11. Jair, perhaps, who was of Manasseh, Judg. 10. 3. was the man.

20. And the sons of Ephraim ; Shnthelah, and Bered his son, and Tahath his son, and Eladah his son, and Tahath his son, 21 And Zabad his son, and Shnthelah his son, and Ezer, and Elead, va honi the men of Gath that were born in that land slew, because they came down to take away their cattle. 22. And Ephraim their father mourned many days, and his brethren came to comfort him. 23. And when he went in to his wife, she conceived and bare a son, and he called his name Beriah, because it went evil with his house. 24. (And his daughter icas Sherah, who built Beth-horon the nether, and the upper, and Uzzen-sherah.) 25. And Rephah was his son, also Resheph, and Telah his son, and Tahan his son, 26. Laadan his son, Ammihud his son, Elisha-ma his son, 27. Non his son, Jehoshuah his son. 28. And their possessions and habitations were Beth-el and the towns thereof, and eastward Naaran, and westward Ge-zer with the towns thereof, Shechem also and the towns thereof, unto Gaza and the towns thereof: 29. And by the borders of the children of Manasseh, Beth-shean and her towns, Taanach and her towns, Megid-do and her towns. Dor and her towns. In these dwelt the children of Joseph the son of Israel. 30. The sons of Asher; Imnah, and Isuah, and Ishuai, and Beriah, and Sera h their sister. 31. And the sons of Beriah; Heber, and Malchiel, who is the father of Birzavith. 32. And Heber begat Japldet, and Shomer, and Hotham, and Shua their sister. 33. And the sons of Japhlet: Pa-sach, and Bimhal, and Ashvath : these are the children of Japhlet. 34. And the sons of Shamer; Ahi, and Rohgah, Jehubbah, and Aram. 33. And the sons of his brother Helem; Zophah, and Imna, and Shclesh, andAmal. 36. The sons of Zophah; Suah, and Harnepher, and Shual, and Beri, and Imrah, 37. Bezer, and Hod, and Shamnia, and Shilshah, and Ithran, and Becra. 38. And the sons of Jether; Jephunneh, and Pispah, and Ara. 39. And the sons of Ul-la ; Arab, and Hanicl, and Rezia. 40. All these 7vere the children of Asher, heads of their father's house, choice ajui mighty men of valour, chief of the princes. And the number, throughout the genealogy of them that uere apt to the wava}/d to battle, was twenty and six thousand men.

We have here an account,

I. Of the tribe of Ephraim. Great things we read of that tribe, when it came to maturity. Here we have an account of the disasters of its infancy, while it was in Egypt as it should seem; for Ephraim himself was alive when those things were done; which yet is hard to imagine, if it were, as is

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here computed, seven generations off. Theretore I am apt to think that either it was another Ephraim, or that those who were slain, were the immediate sons of that Ephraim that was the son of Joseph. In this passage, which is here only related, we have,

1. The great breach that was made upon the family of Ephraim. The men of Gath, Philistines, giants slew many of the sons of that family, because they came down to take away their cattle, v. 21. It is uncertain who were the aggressors here. (1.) Some make the men of Gath the aggressors, men dorn in the land of Egyp.t, but now resident in Gath,. that they came down into the land of Goshen, to drive away the Ephraimites' cattle, and slew the owners, because they stood up in the defence of them. Many a man's life has lieen exposed and betrayed by his wealth; so far is it from being a strong city. (2.) Others think that the Ephraimites made a descent upon the men of Gath to plunder them, presuming that the time was come when they should be put in possession of Canaan; but they paid dear for their rashness and precipitation. They that will not wait God's time cannot expect God's blessing. I rather think that the men of Gath came down upon the Ephraimites; because the Israelites in Egypt were shepherds, not soldiers; abounded in cattle of their own, and therefore were not likely to venture their lives for their neighbours' cattle: and the words may be read, The men of Gath slew them, for they came down to take away their cattle. Zabad the son of Ephraim, and Shuthelah, and Ezer, and Elead, his grandchildren, were, as Dr. Lightfoot thinks, the men that were slain. Jacob had foretold that the seed of Ephraim should become a multitude of nations. Gen. 48. 19. and yet that plant is thus nipped in the bud. God's providences often seem to contradict his promises; but when they do so, they really magnify the promise, and make the performance of it, notwithstanding, so nmch the more illustrious. The Ephraimites were the posterity of Joseph, and yet his power could not protect them, though some think he was yet living. The sword devours one as well as another.

2. The great grief which oppressed the father of , the family, hereupon; Efihraim mourned many

days. Nothing brings the aged to the grave with more sorrow, than their following the young that descend from them to the grave first; especially if in blood. It is often the burthen of those that live to be old, that they see those go before them, of whom they said, These same shall comfort us. It was a brotherly, friendly office, which his brethren did, when they came to comfort him under this great affliction, to express their sympathy with him, and concern for him, and to suggest that to him, which would support and quiet him under this sad Pro\ idence. Probably, they reminded him of the promise of increase with which Jacob had blessed him, when he laid his right hand upon his head. Although his house was not so with God as he hoped, but a house of mourning, a shattered family, vet that promise was sure, 2 Sam. 23. 5.

3. The repair of this breach, in some measure, by the addition of another son to his family in his old age, -V. 23. like Seth, another seed instead of that of Abel whom Cain slew. Gen. 4. 25. When God thus restores comfort to his mourners, makes glad according to the days wherein he afflicted, setting the mercies over against the crosses, we ought therein to take notice of the kindness and tenderness of Divine Providence; it is as Hit repented God concerning his servants, Ps. 90. 13, 15. Yet, joy that a man was born into his family, could not make him forget his grief; for he gives a melancholy name to his son, Beriah, in trouble; for he

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was born when the family was .n mournmg, when it went eT.nl with his house. It is good to have in remembrance the affliction and the n)isery, the wormwood and the gall, that our souls may be humbled within us. Lam. 3. 19. What name more proper for man that is born of a woman, than Beriah, because born into a troublesome world? It is added, as a further honour to the house of Ephraim, (1.) That a daughter of that tribe, Hherah by name, at the time of Israel's settling in Canaan, built some cities, either at her own charge, or by her own care; one of them bare her name, Uzzen-sherah, V. 24. A virtuous woman may be as great an honour and blessing to a family, as a mighty man. (2.) That a son of that tribe was employed in the conquest of Canaan, Joshua the son of Aun, v. 27. In this also the breach made on Ephraim's family, was further repaired; and perhaps the resentments of this injury formerly done by the Canaanites to the Ephraimites, might make him more vigorous in the war.

II. Of the tribe of Asher. Some men of note of that tribe are here named. Their militia was not numerous, in comparison with some other tribes, only 26,000 men in all: but their princes were choice and mighty men of valour, chief of the princes, v. 40. and perhaps it was their wisdom, that they coveted not to make their trained bands numerous; but rather to have a few, and those apt to the war, and serviceable men.

CHAP. VIII.

We have some account given us of BenjamiM in the foregoing chapter; here we have a larger catalogue of the great men of that tribe. 1. Because of that tribe Saul came, the first king of Israel, to the story of whom Ezra is hastening, ch. 10. 1. 2. Because that tribe clave to Judah, inhabited much of Jerusalem, was one of the two tribes that went into captivity, and returned back; and that story also he has an eye to, ch- 9. 1. Here is, I. Some of the heads of that tribe named, v. 1. . 32. II. A more particular account of the family of Saul, t). 33 .. 40.

1. ^IWTOW Benjamin begat Bela his first-X^ bom, Ashbel the second, and Aha-rah the third, 2. Nohah the fourth, and Kapha the fifth. 3. And the sons of Bela were., Addar, and Gera, and Abihud, 4. And Abishua, and Naaman, and Ahoah, 5. And Gera, and Shephuphan, and Hu-ram. 6. And these are the sons of Ehud: these are the heads of the fathers of the inhabitants of Geba, and they removed them toManahath: 7. And Naaman, and Ahiah, and Gera, he removed them, and begat Uz-za, and Ahihud. 8. And Shaharaim begat children in the country of Moab, after he had sent them away; Hushim and Baara 7vere his wives. 9. And he begat of Hodesh his wife, Jobab, and Zibia, and Mesha, and Malcham, 10. And Jeuz, and Shachia, and Mirma. These ivere his sons, heads of the fathers. 11. And of Hushim he begat Ahitub, and Elpaal. 12. The sons of Elpaal; Eber and Misham, and Shamed, who built Ono and Lou, with the towns thereof: 13. Beriah also, and Sliema, who were heads of the fathers of the inhabitant*? of Ajalon, who drove away the inhabitant-; of Gath; 14. And Ahio, Shashak, and

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Jeremoth, 15. And Zebadiah, and Arad, and Ader, 16 And Michael, and Ispah, and Joha, the sons of Beriah; 17. And Zebadiah, and Meshullam, and Hezeki, and Heber, 18. Ishmerai also, and Jezliah, and Jobab, the sons of Elpaal; 19. And Jakim, and Zichri, and Zabdi, 20. And Elienai, and Zilthai, and Eliel, 21. And Adaiah,and Beraiah, and Shimrath, the sons of Shimhi; 22. And Ishpan, and Heber, and Eliel, 23. And Abdon, and Zichri, and Hanan, 24. And Hananiah, and Elain, and Antothijah, 25. And Iphedeiah, and Penuel, the sons of Shashak; 26. And Shamsherai, and Shehariah, and Athaliah, 27, And Jare-siah, and Eliah, and Zichri, the sons of Jeroham. 28. These were heads of the fathers, by their generations, chief men. These dwelt in Jerusalem. 29. And at Gibeon dwelt the father of Gibeon, (whose wife''s name was Maachah;) 30. And his first-born son Abdon, and Zur, and Kish, and Baal, and Nadab, 31. And Gedor, and Ahio, and Zacher. 32. And Mikloth begat Shimeah. And these also dwelt with their brethren in Jerusalem, over against them.

There is little or nothing of history that occurs in all these verses; we have not therefore much to observe.

1. As to the difficulties that occur in this and the foregoing genealogies, we need not perplex ourselves; I presume Ezra took them as he found them in the books of the kings of Israel and Judah, ch. 9. 1. according as they were given in by the several tribes, each observing what method they thought fit. Hence some ascend, others descend; some have numbers affixed, others places; some have historical remarks intermixed, others have not; some are shorter, others longer; some agree with other records, ethers differ; some, it is likely, were torn, razed, and blotted, others more legible. Those of Dan and Reuben were entirely lost. This holy man wrote as he was moved by the Holy Ghost; but there was no necessity for the making up of the defects, no nor for the rectifying of the mistakes, of these genealogies by inspiration: it was sufficient that he copied them out as they came to his hand, or so much of them as was requisite to the present purpose, which was the directing of the returned captives to settle, as near as they could, with those of their own family, and in the places of their former residence. We may suppose that many things in these genealogies, which to us seem intricate, abrupt, and perplexed, were plain and easy to them then, (who knew how to fill up the deficiencies,) and abundantly answered the intention of the publishing of them.

2. Many great and mighty nations there were now in being upon earth, and many illustrious men in them, wh'ise names are buried in perpetual oblivion, while the names of multitudes of the Israel of God are licre carefully preserved in everlasting remembrance. They are Jasher, Jeshurun, just ones, and th: memory of the just is blessed. Many of these, we have reason to fear, came short of everlasting honour, (for even the wicked kings of Judah come into the genealogy,) yet the perpetuating of their names here, was a figure of the writing otthe

names of all God's spiritual Israel in the LambV book of life.

3. The tribe of Benjamin was once brought to a very low ebb, in the time of the judges, upon the occasion of the iniquity of Gibeah, when only 600 men escaped the sword of justice; and yet, in these genealogies, it makes as good a figure as almost any other of the tribes: for it Is the honour of God to help the weakest, and raise up those that are most diminished and abased.

4. Here is mention of one Ehud, v. 6. In the verse before, of one Gera, v. 5. and v. 8. of one that descended from him, that begat childreti in the country of Moab; which inclines me to think it was that Ehud, who was the second of the judges of Israel; for he is said to be the son of Gera, and a Benjamite, Judg. 3. 15. and he delivered Israel from the oppression of the Moabites, by killing the king of Moab, which might give him a greater sway in the country of Moab than we find evidenct of in his history, and might occasion some of his posterity to settle there.

5. Here is mention of some of the Benjamites that drove away the inhabitants of Gath, xk 13. Per haps, those that had slain the Ephraimites, ch. 7 21. or their posterity, by way of reprisal: and one of them that did this piece of justice, was named Beriah, too, that name in which the memorial of that injury was preserved.

6. Particular notice is taken of them that dwelt in Jerusalem, v. 28. and again, i\ 32. that they whose ancestors had had their residence there, might thereby be induced, at their return from captivity, to settle there too; which for aught that appears, few were willing to do, because it was the post of danger: and therefore we find, Neh. 11. 2, The fieofile blessed those that willingly offered themselves to dwell at Jerusalem, the greater part being inclined to prefer the cities of Judah. They whose godly parents had their conversation in the new Jerusalem, should thereby be engaged to set their faces thitherward, and pursue the way thither, whatever it cost them.

33. And Ner begat Kish, and Kish begat Saul, and Saul begat Jonathan, and Malchi-shua, and Abinadab, and Esh-baal. 34. And the son of Jonathan was Merib-baal; and Merib-baal begat Micah. 35. And the sons of Micah 2cere., Pithon, and Melech, and Tarea, and Ahaz. 36. And Ahaz begat Jehoadah; and Jehoadah begat Alemeth, and Azmaveth, and Zimri; and Zimri begat JNloza, 37. And Moza begat Binea: Kapha was his son, Eleasah his son, Azel his son. 33. And Azel had six sons, whose names arc these, Azrikam, Bocheru, and Ishmael, and Sheariah, and Obadiah, and Hanan, All these loere the sons of Azel. 39. And the sons of Eshek his brother icere., Ulam his first-born, Jehush the second, and Eliphelet the third. 40. And the sons of Ulim were mighty men of valour, archers, and had many sons, and sons' sons, a hundred and fifty. All these are the sons of Benjamin.

It is observable, that among all the genealogies of the tribes, there is no mention of any of the kings of Israel after their defection from the hou^e of David, much less of their families; not u word

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of Jeroboam's house, or Baasha's, or Omri's, or Jehu's; for they were all idolaters. But the family of Saul, which was the royal family before the elevation of David, we have here a particular account of.

1. Before Saul, Kish and Ner only are named, his father and grandfather, v. 33. His pedigree is carried higher, 1 Sam. 9. 1. and there, Kish is said to be the son of jibiel, here, of JVer. He was, in truth, the son of Ner, but the grandson of Abiel; as appears by 1 Sam. 14. 51. where it is said that J\i''cr was the so?i of Abiel, and that Abner, who was the son of Ner, was Saul's uncle, that is, his father's brother; therefore his father was also the son of Ner. It is common, in all languages, to put sons for grandsons, and other descendants, much more in the scanty language of the Hebrews.

2. After Saul, divers of his sons are named, but the posterity of none of them, save Jonathan only, who was blessed with a numerous issue, and those honoured with a place in the sacred genealogies, for the sake of his sincere kindness to David. The line of Jonathan is drawn down here for about ten gener..tions. Perhaps David was, in a particular manner, careful to preserve that, and assigned it a page by itself, because of the covenant made between his seed and Jonathan's seed forever, 1 Sam. 20. 15, 23, 42. This genealogy ends in Ulam, whose family became famous in the tribe of Benjamin, for the number of its valiant men. Of that one man's posterity there were, as it should seem, at one time, 150 archers brought into the field of battle, that were mighty men of valour, v. 40. That is taken notice of concerning them, which is more a man's praise than his pomp or wealth is, that they were qualified to serve their country.

CHAP. IX.

This chapter intimates to us, that one end of recordinf:;- all these genealogies, was, to direct the Jews, now that they were returned out of captivity, with whom to incorporate, and where to reside; for here we have an account of those who first took possession of Jerusalem, after their return from Babylon, and began the re-building of it upon the old foundation. I. The Israelites, v. 2.. 9. K. The priests, v. 10.. 13. III. The Levites i and othf-r Nethinim. IV. Here is the particular charge of some of the priests and Levites, v. 27 .. 34. V. A repetition of the genealogy of king Saul, v. 35. . 44.

I. C^O all Israel were reckoned by gene-| K^ alogies; and, behold, thej^ jvere writ- \ ten in the book of the kings of Israel and Judah, /rho were carried away to Babylon, lor their transgression. 2. Now the first inhabitants that dwelt m their possessions in their cities ivere, the Israelites, the priests, the Levites, and the Nethinims. 3. And in .leriisaleni dwelt the children of Judah, and of the children of Benjamin, and of the children of Ephraim, and Manasseh; 4, Uthai the son of Ammihud, the son of Omri, the son of Iniri, the son of Bani, of the children of Pharez the son of Judah. 5. And of the Shilonites; Asaiah the firstborn, and his sons. 6. And of the sons of Zerah; .leuel, and their brethren, six hundred and ninety. 7. And of the sons of Benjamin ; Sallu the son of Meshullam, the son of Hodaviah, the son of Hasenuah, 8. And Ibnciah the son of Jeroham, and Elah the son of Uzzi, the son of Michri, and

Meshullam the son of Shephatiah, the son of lleuel, the son of Ibnijah; 9. And their brethren, according to their generations, nine hundred and fifty and six. All these men zvere chief of the fathers in the house of their fathers. 10. And of the priests; Jedaiah, and Jehoiarib, and Jachin, 11. And Azariah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, the ruler of the house of God; 12. And Adaiah the son of Jeroham, the son of Pashur, the son of Malchijah, and Maasiai the son of Adiel, the son of Jahzerah, the son of Meshullam, the son of Meshillemith, the son of Immer; 13. And their brethren, heads of the house of their fathers, a thousand and seven hundred and threescore ; very able men for the work of the service of the house of God.

The first verse looks back upon the foregoing genealogies, and tells us they were gathered out oi the books of the kings of Israel and Judah; not that which we have in the Canon of scripture, but another civil record, which was authentic, as the king's books with us. Mentioning Israel and Judah, he takes notice of their being carried away to Babylon for their transgression. Let that judgment never be forgotten, but ever be remembered for warning to posterity, to take heed of those sins that brought it upon them. Whenever we speak of any calamity that has befallen us, it is good to add this, "It was for my transgression," that God may be justified, and clear, when he judges.

Then follows an account of the first inhabitants, after their return from captivity, that dwelt in their cities, especially in Jerusalem.

1. The Israelites. The general name is used, v. 2. because with those of Judah and Benjamin there were many of Ephraim and Manasseh, and the other ten tribes, v. 3. such as had escaped to Judal when the body of the ten tribes were carried cap five, or returned to Judah upon the revolution m Assyria, and so went into captiv ity with them, or met them when they were in Babylon, associated with them, and so shared in the benefit of their enlargement. It was foretold that the c/iildreii of Judah and of Israel should be gathered together, and come up. out of the land, Hos. 1. 11. and that thev should be one nation again, Ezek. 37. 22. Trouble drives those together, that have been at variance; and the pieces of metal that had been separated, when melted in the same crucible, will run together again. Many, both of Judah and Israel, staid behind in captivity; but some of both, whose spirits God stirred up, inquired the way to Zion again. Divers are here named, and many more numbered, who were chief of the fathers, v. 9. who ought to be remembered with honour, as Israelites indeed.

2. The priests, v. 10. It was their praise, that they came with the first. Who should lead in a good work, if the priests, the Lord's ministers, do not? It was the people's praise that they would not come without them; for who but the priests should keep knowledge? Who but the priests should bless them in the name of the Lord? (1.) It is said of one of them, that he was the ruler of the house of God, v. 11. Not the chief ruler, for Joshua was then the High Priest; but the Sagan. the next under him, his deputy, who, perhaps, applied himself more to the business than the High Priest himself. In the house of God, it is re^uisitt

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that there be rulers, not to make new laws, but to taku cciie lluit the laws of God be duiy observed by priests as well as people. (2.) It is said of many ui them, that they were very able men Jor the nervice of i/ie house of God, v. 13. In the house of God, there is ser\ ice to be done, constant service; and it is well for the church, when those are employed in that service, who are able for it; able ministers of the JVew Testament, 2 Cor. 3. 6. Tlie service of the temple was such as required, at all times, especially in this critical juncture, when they were newly come out of Babylon, great courage and vigour of mind, as well as strength of body; and therefore they are praised as mighty men of valour.

14. And of the Levites; Shemaiah the son of Hasshub, the son of Azrikam, the son of Hashabiah, of the sons of Merari; 15. And Bakbakkar, Heresh, and Galal, and Mattaniah the son of Micah, the son of Zichri, the son of Asaph; 16. And Obadiah the son of Shemaiah, the son of Galal, the son ot Jeduthun ; and Berechiah the son of Asa, the son of Elkanah, that dwelt in the villages of the Netophathites. 17. And the porters were^ Shallum, and Akkub, and Talmon, and Ahiman, and their brethren: Shallum was the chief; 18. (Who hitherto waited in the king's gate eastward:) they were porters in the companies of the children of Levi. 19. And Shallum the son of Kore, the son of Ebia-saph, the son of Korah, and his brethren, (of the house of his father,) the Korahites, viere over the work of the service, keepers of the gates of the tabernacle: and their fathers, being over the host of the Lord, were keepers of the entry. 20. And Phine-has the son of Eleazar was the ruler over them in time past, and the Lord icas with him. 21. And Zechariah the son of Me-shelemiah was porter of the door of the tabernacle of the congregation. 22. All these, uhich ivere chosen to be porters in the gates, were two hundred and twelve. These were reckoned by their genealogy in their villages; whom David and Samuel the seer did ordain in their set office. 23. So they and their children had the oversight of the gates of the house of the Lord, namely, the house of the tabernacle, by wards. 24. In four quarters were the porters, toward the east, west, north, and south. 25, And their brethren, ivhich were in their villages, were to come after seven days from time to time with them. 26, For these Levites, The four chief porters, were in their set office, and were over the chambers and treasuries of the house of God. 27. And they lodged round about the house of God, because the charge was upon them, and the opening thereof every morning pertained to them.

28. And certain of them had the charge of the ministering vessels, that they should biiiig them in and out by tale. 29. Some. of them also iccre appointed to oversee the vessels, and all the instruments of tlie sanctuary, and the fine tlour, and the ^^me, and the oil, and the frankincense, and the spices. 30. And some of the sons of the priests made the ointment of the spices. 31. And Mattithiah, one of the Levites, who teas the first-born of Shallum the Korahite, had the set office over the things that were made in the pans. 32, And other of their brethren, of the sons of the Kohathites, icere over the show-bread, to prepare it every sabbath. 33. And these are the singers, chief of the fathers of the Levites, loho remaining in the chambers loere free; for they were employed in that work day and night. 34. These chief fathers of the Levites roere chief throughout their generations: these dwelt at Jerusalem.

We have here a further account of the good posture which the affairs of religion were put into, immediately upon their return out of Babylon. They had smarted for their former neglect of ordinances, and under the late iva7it of ordinances; both these considerations made them \ ery zealous and forward in setting up the worship of God among them; and so they began their work at the right end. Instances hereof we have here,

1. Before the house of the Lord was built, they had the house of the tabernacle; a plain and moveable tent, which they made use of in the mean time. They that cannot yet reach to have ^.temple, must not be without a tabernacle; but be thankful for that, and make the best of it. Never let God's work be left undone, for want of a place to do it in.

2. In allotting to the priests and Levites their respective employments, they had an eye to a nicdel that was drawn up by Da^ id, and Samuel the seer, V. 22. Samuel, in his time, had drawn the scheme of it, and laid the foundation, though the ark was then in obscurity; and David afterward finished it; both by immediate direction of God. Or David, as soon as he was anointed, had this matter in his mind, and consulted Samuel about it, though he was then in his troubles, and the plan was formed in concert between them. This, perhaps, had been little regarded for many ages: but now after a Img interruption, it is revived. In dividing the work, they ol)served these ancient land-marks.

3. The most of them dwelt in Jerusalem, v. 34. vet there were some that dwelt in the villages, v. 16, 22. because, it may be, there was not yet room for them in Jerusalem; but, however, tliey were employed in the service of the tabernacle, v. 25 t/wy ivcre to come after seven days from time to time. Thev had their week's attendance in their turns.

4. Many of the Levites were employed as porters at the gates of the house of God: 4 chief jjorteis, V. 26. and, under them, to the number of 212, v. 22. They had the oversight of the gates, v. 23. were keejjers oi the thresholds, as it is in the margin, V. 19. and keepers of the entry. This seemed a mean office; and yet David would rather have it, than divell in the tents of wickedness, Ps. 84. 10, Their office was, (1.) To open the doors of God's house every morning, v. 27. and shut them at night. (2,) To keep off the unclean, and hinder

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those from thrusting in, that were forbidden by the law. (3.) To direct and introduce into the courts of the Lord, those that came thither to worship, and to show them whither to go, and what to do, that they might not incur punishment. This required care, and diligence, and constant attend-HHce. Ministers have work to do of this kind.

5. Here is one Phinehas, a son of Eleazar, that is said to be a rider over them in time past, t. 20. not the famous High Priest of that name; but (as is supposed) an eminent Levite, of whom it is here said, that the Lord was ivith him; or, as the Chaldee reads it, the Word of the Lord was his helper; the eternal Word, wlio is Jehovah the mighty one, on whom help is laid.

6. It is said of some of them, that because the charge was upon them, they lodged round about the house of God, v. 27. It is good for ministers to be near their work, that they may give themselves wholly to it. The Levites pitched about the tabernacle, when they marched through the wilderness. Then, they were porters in one sense, bearing the burthens of the sanctuary; now, porters in another sense, attending the gates and the doors—in both instances keeping the charge of the sanctuary.

7. Every one knew his charge. Some wei'e intrusted with the plate, the ministering vessels, to bring them in and out by tale, v. 28. Others were appointed to prepare the fine flour, wine, oil, &c. V. 29. Others, that were priests, made up the holy anointing oil, v. 30. Others took care of the meatofferings, v. 31. Others of the show-bread, v. 32. As in other great houses, so in God's house, the work is likely to be done well, when every one knows the duty of his place, and makes a business of it. God is the God of order; but that which is every body's work, will be nobody's work.

8. The singers were employed in that work, day and night, v. 33. They were the chief fathers of the Levites, that made a business of it; not mean singing-men, that made a trade of it. They remained in the chambers of the temple, that they might closely and constantly attend it; and were therefore discharged from all other services. It should seem, some companies were continually singing, at least, at stated hours, both day and night. Thus was God continually praised, as it is fit he should be, who is continually doing good. Thus devout people might, at any hour, have assistance in their devotion. Thus was that temple a figure of the heavenly one, where they rest not day nor night, from praising God, Rev. 4. 8. Blessed are they that dwell in thine house, they will be still praising thee.

35. And in Gibeon dwelt the father of Gibeon, Jehiel, whose wife's name ivas Ma-achah: 36. And his first-born son Abdon, then Zur, and Kish, and Baal, and Ner, and Nadab, 37.. And Gedor, and Ahio, and Zechariah, and Mikloth. 38. And Mikloth begat Shimeam. And they also dwelt with their brethren at Jerusalem, over against their brethren. 39. And Ner begat Kish; and Kish begat Saul; and Saul begat Jonathan, and Malchi-shua, and Abi-nadab, and Esh-baal. 40. And the son of Jonathan was Merib-baal: and Merib-baal begat Micah. 41. And the sons of Micah were, Pithon, and Melech, and Tahrea, and Ahaz. 42. And Ahaz begat Jarah; and Jarah begat Alemeth, and Azmaveth, and Zimri: and Zimri begat Moza; 43. And

Moza begat Binea; and Rephaiah his son, Eleasah his son, Azel his son. 44. And Azel had six sons, whose names are these, Azrikani, Bocheru, and Jshmael, and Shea-riah, and Obadiah, and Hanan. These 2vere the sons of Azel.

These verses are the very same with ch. 8. 29- '38. gi\ ing an account of the ancestf rs of Saul, and the posterity of Jonathan. There, it is the conclusion of the genealogy of Benjamin; here, it is an introduction to the story ( f Saul. \\'e take the repetition as we find it; but if we admit that there are in the originals, especi.illy in these books, some errors of the transcribers, 1 should be tempted to think this repetition arose from a blunder. Some one, in copying out these genealogies, having writen these words, v. 34. (^'Jhese dwelt in Jerusalem,) cast his eye on the same words, ch. 8. 28. ( 'These dwelt in Jerusalem,') and so went on with what followed there; and, when he perceived his mistake, was loath to m.ike a blot in his book, and so let it stand. We have a rule in our law, Redundans non nocet — Redundancies do no harm.

CHAP. X.

The desig-n of Ezra, in these books of the Chronicles, was, to preserve the records of the house of David, which, though much sunk and lessened, in a common eye, by the captivity, yet grew more and more illustrious in the eyes of those that lived by faith, by the nearer approach of the Son of David. And therefore he repeats, not the history of Saul's reign, but only of his death, by which, way was made for David to the throne. In this chapter, we have, I. The fatal rout which the Philistines gave to Saul's army, and the fatal stroke which he gave himself, v. 1. .7. II. The Philistines' triumph therein, v. 8.. 10. III. The respect which the men of Jabesh-gilead showed the royal corpse, v. 11, 12. IV. The reason of Saul's rejection, V. 13, 14.

]. I^TOW the Philistines fought against Is-i.^ rael, and the men of Israel fled from before the Philistines, and fell down slain in mount Gil boa. 2. And the Philistines followed hard after Saul, and after his sons; and the Philistines slew Jonathan, and Abi-nadab, and Malchi-shua, the sons of Saul. 3. And the battle went sore against Saul, and the archers hit him, and he was wounded of the archers. 4. Then said Saul to his armour-bearer. Draw thy sword, and thrust me through therewith, lest these uncircum-cised come and abuse me. But his armour-bearer would not; for he was sore afraid. So Saul took a sword, and fell upon it. 5. And when his armour-bearer saw that Saul was dead, he fell likewise on the sword, and died. 6. So Saul died, and his three sons, and all his "house died together. 7. And when all the men of Israel that icere in the valley saw that they fled, and that Saul and his sons were dead, then they forsook their cities and fled: and the Philistines came and dwelt in them.

This account of Saul's death, is the same with that which we had, 1 Sam. 51, 1, &c. We need not repeat the exposition of it. Only let us observe,

1. Princes sm, and the people suffer mr it. It

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wos a bad time with Israel, when they Jled before me Fhilmines, and ft II dovjn slain, v. 1. when they quitted their cities, and the Philistines came, and dnvelt in them, x\ 7. We do not find that they were, at this time, guiky of idolatry, as they had been before, in the days of the judges, and were after, in the days of the kings. Samuel had reformed them, and they \n ere reformed: and yet they ai'e thus^fi'era to the spoil, and to the robbers. No doubt, thei-e was enough ni them to deserve it; but that which Divine Justice had chiefly an eye to, was the sin of Saul. Note, Princes and great men should, in a special manner, take heed of provoking God's wrath; for if they kindle that fire, they know not how many may be consumed by it for their sakes.

2. Parents sin, and the children suffer for it. When the measures of Saul's iniquity was full, and his day came to fall, (which David foresaw, iSam. 26. 10.) he not only descended into battle, and perished himself, but his sons (all butlsh-bosheth) perished with him, and Jonathan among the rest, that gracious, generous, man; for all things come alike to all. Thus was the iniquity of the fathers visited upon the children; and they fell as parts of the condemned father. Note, They that lo\ e their seed, must lea\ e their sins, lest they perish not alone in their iniquity, but bring ruin on their families with themselves, or entail a curse upon them when they are gone.

3. Sinners sin, and, at length, suffer for it themselves, though they be long reprieved; for though sentence be not executed speedily, it will be executed. It was so upon Saul; and the manner of his fall was such, as, in divers particulars, answered to his sin. (1.) He had thrown a javelin more than once at David, and missed him; but the archers hit him, and he was wounded of the archers. (2.) He had commanded Doeg to slay the priests of the Lord; and now, in despair, he commands his armour-bearer to d?-a%v his sword, and thrust him through. (3.) Him that had disobeyed the command of God, in not destroying the Amalekites, his armour-bearer disobeys, in not destroying him. (4.) He that was the murderer of the priests, is justly left to himself to be his own murderer; and his family is cut off, who cut off the city of the priests. See, and say. The Lord is righteous.

8. And it came to pass on the morrow, when the Philistines came to strip the slain, that they found Saul and his sons fallen in mount Gil boa. 9. And when they had stripped him, they took his head, and his armour, and sent mto the land of the Philistines round about, to carry tidings unto their idols, and to the people. 10. And they put his armour in the house of their gods, and fastened his head in the temple of Dagon. 11. And when all Jabesh-gilead heard all that the Philistines had done to Saul, 12. They arose, all the valiant men, and took away the body of Saul, and the bodies of his sons, and brought them to Jabesh, and buried their bones under the oak in Jabesh, and fasted seven days. 13. So Saul died for his transgression which he committed against the Lohd, evcri against the word of the Lord, whicli lie kept not, and also for asking coitusd of one that had a familiar spirit, to inf[uire (fit; 14. And inquired not of the Lord: therefore he sle\A' him,

and turned the kingdom unto David the son of Jesse.

Here, 1. From the triumph of the Philistines over the body of Saul, we may learn, (1.) That the greater dignity men ai'e advanced to, the greater disgrace I hey are in danger of falling into. Saul's dead body, because he was a king, was abused moi'e than any other of the slain. Advancement makes men a mark for malice. (2.) That if we give not to God the glory of our successes, even the Philistines will rise up in judgment against us, and condemn us; fcirwhen they had obtained a victory over Saul, they sent tidings to their idols. Poor idols, that knew not what was done a few miles off, till the tidings were brought them; nor then neither! They also put Saul's armour in the house of their Gods, v. 10. Shall Dagon have so great a room in their triumphs, and the true and living God be forgotten in our s?

2. From the triumph of the men of Jabesh-gilead in the rescue of the bodies of Saul and his sons, we learn that there is a respect owing to the remains of the deceased, especially of dead princes. We are not to inquire concerning the eternal state: that must be left to God: but we must treat the dead body, as those who remember it has been united to an immortal soul, and must be so again.

3. From the triumphs of Divine Justice in the ruin of Saul, we may learn, (1.) That the sin of sinners will certainly find them out, sooner or later; Saul died for his transgressions. (2.) That no man's greatness can exempt him from the judgments of God. (3.) Disobedience is a killing thing. Saul died for not kee/iing the word of the Lord, by which he was ordered to destroy the Amalekites. (4.) Consulting with witches is a sm that fills the measure of iniquity as soon as any thing. Saul inquired of one that had a familiar s/iiril, and inquired not of the Lord, therefore he slew him, v. 13, 14. Saul slew himself, and yet it is said, God slew him. W'hat is done by wicked hands, is yet done by the determinate cou72sel and foreknowledge of God. They that abandon themselves to the Devil, shall be abandoned to him; so shall their doom be. It is said, 1 Sam. 28. 6, Saul did inquire of the Lord, and he answered him not: but here it is said, Saul did not inquire of God; for he did not till he was brought to the last extremity; and then it was too late.

CHAP. XL

In this chapter, is repeated, I. The elevation of David to the throne, immediately upon the death of Saul, by com mon consent, v. 1 . . 3. II. His gaining the castle of Zion out of the hands of the Jcbusiles, v. 4. . 9. Ill The catalogue of his Worthies, and the great men of his kingdom, v. 10.. 47.

1. fX^HEN all Israel gathered themselves .1 to David unto Hebron, saying, Behold, we are thy bone and thy flesh. 2. And, moreover, in time past, even when Saul was king, thou loast he that leddest out and broughtest in Israel: and the Lord thy God said unto thee, Thou shalt feed my people Israel, and thou siialt be ruler over my peoplelsrael. S.Thereforecamealltheelders of Israel to the king to Plebrou: and David marie a covenant with them in Hebron before the liORD; and they anointed David kii% over Israel, according to the word of the Lord by Samuel. 4. And David and all Israel went to Jerusalem, which is Jebus:

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Vvhere the Jebusites iDcre^ the inhabitants of the land. 5. And the inhabitants of Je-bus said to David, Thou shalt not come hither. Nevertheless David took the castle of Zion, which is the city of David. 6. And David said, Whosoever smiteth the Jebusites first shall be chief and captain. So Joab the son of Zeruiah went first up, and was chief. 7. And David dwelt in the castle; therefore they called it The city of David. 8. And he built the city round about, even from Millo round about: and Joab repaired the rest of the city. 9. So David waxed greater and greater: for the Lord of hosts was with him.

David is here brought to the possession,

1. Of the throne of Israel, after he had reigned 7 years in Hebron, over Judah only. In consideration of his relation to them, v. 1. his former good services, and especially the divine designation, v. 2. they anointed him their king; he covenanted to protect them, and they to bear faith and true allegiance to him, X'. 3. Observe, (1.) God's counsels will be fulfilled at last, whatever difficulties lie in the way. If God have said, David shall rule, it is in vain to oppose it. (2.) Men that have long stood in their own light, when they have long wearied themselves with their lying vanities, it is to be hoped, will understand the things that belong to their peace, and return to their own mercies. (3.) Between prince and people there is an original contract, which both ought religiously to observe. If ever any prince might have claimed an absolute despotic power, David might, and might as safely as any have been intrusted with it; yet he made a covenant with the people, and took the coronation-oath, to rule by law.

2. Of the strong hold of Zion, which was held by Jie Jebusites till David's time. Whether God had apirticular eye upon it as a place fit to make a royal city, or wliether he had a promise of it from God, it seems tliat one ot his first exploits was to make himself master of that fort; and when he had it, he called it the city of David, v. 7. To this, reference is had, Ps. 2. 6, I have set ?ny king i /ion my holy hill of Zion. See here what quickens and engages resolution in great undertakings. (1.) Opposition. When the Jebusites set David at defiance, and said. Thou shalt not come hither, he resolved to force it, whatever it cost him. (2.) Prospect of preferment. When David proposed to give the general's place to him that would lead the attack upon the castle of Zion, Joab was fired with the proposal, and he wetit u/i first and was chief. It has been said, " Take away honour out of the soldier's eye, and you cut off the spurs from his heels."

10. These also are the chief of the mighty men whom David had, who strengthened themselves with him in his kingdom, and with all Israel, to make him king, according to the word of the Lord concerning Israel. 11. And this fs the number of the mighty men whom David had; Jashobeam a Hachmonite, the chief of the captains: he lifted up his spear against three hundred, slain by him at one time. 12. And after him loas Eleazar the son of Dodo the Aho-hite, who ivas one of the three mighties: 13.

He was with David at Pas-dammim, and

there the Philistines \\ ere gathered together to battle, where was a parcel of ground full of barley; and the people fled from before the Philistines. 14. And they set themselves in the midst of that parcel, and delivered it, and slew the Philistines; and the Lord saved them by a great deliverance. 15. Now three of the thirty captains went down to the rock of David, into the cave of Adullam; and the host of the Philistines encamped in the valley of Rephaim. 16. And David icas then in the hold, and the Philistines' garrison loas then at Beth-le-hem. 17. And David longed, and said. Oh, that one would give me drink of the water of the well of Beth-lehem, that is at the gate! 18. And the three brake through the host of the Philistines, and drew water out of the well of Beth-lehem that v:as by the gale, and took z/, and brought it to David: but David would not drink ©/"it, but poured it out to the Lord, 19. And said, My God forbid it me, that I should do this thing: shall I drink the blood of these men that have put their lives in jeopardy? for with the jeopardy of their lives they brought it. Therefore he would not drink it. These things fhd these three mightiest. 20. And Abishai the brother of Joab, he was chief of the three: for lifting up his spear against three hundred, he slew them., and had a name among the three. 21. Of the three, he was more honourable than the two, for he was their captain; howbeit he attained not to Xhi'. first three. 22. Benaiah the son of Jehoiada, the son of a valiant man of Kabzeel, who had done many acts; he slew two lion-like men of Moab: also he went down and slew a lion in a pit in a snowy day. 23. And he slew an Egyptian, a man of great stature, five cubits high; and in the Egyptian's hand icas a spear like a weaver's beam; and he went dov^n to him with a staff", and plucked the spear out of the Egyptian's hand, and slew him with his own spear. 24. These things did Benaiah the son of Jehoiada, and had the name among the three mighties. 25. Behold, he was honourable among the thirty, but attained not to the first three: and David set him over his guard. 26. Also the valiant men of the armies were, Asahel the brother of Joab, Elhanan the son of Dodo of Beth-lehem, 27. Shammoth the Harorite, Helez the Pelonite, 28. Ira the son of Ikkesh the Tekoite, Abiezer the An-tothite, 29. Sibbecai the Hushathite, Ilai the Ahohite, 30. Maharai the Netophathite, Heled the son of Baanah the NctophathitCi

I. CHRONICLES, XI.

31. Ithai the son of Ribai of Gibeah, that pertained to the children of Benjamin, Be-naiah the Pirathonite, 32. Hurai of the brooks of Gaash, Abiel the Arbathite, 33. Azmaveth the Baharumite, Ehahba the Shaalbonite, 34. The sons of Hashem the Gizonite, Jonathan the son of Shage the Hararite, 35. Ahiam the son of Sacar the Hararite, Ehphal the son of CJr, 36. He-pher the Mecherathite, Ahijah the Pelonite, 37. Hezro the Carniehte, Naarai the son of Ezbai, 38. Joel the brother of Nathan, Mibhar the son of Haggeri, 39. Zelek the Ammonite, Naharai the Berothite, the armour-bearer of Joab the son of Zeruiah, 40. Ira the Ithrite, Gareb the Ithrite, 41. Uriah the Hittite, Zabad the son of Ahlai, 42. Adina the son of Shiza the Reubenite, a captain of the Reubenites, and thirty with him. 43. Hanan the son of Maachah, and Joshaphat the Mithnite, 44. Uzzia the Ashterathite, Shama and Jehiel the sons of Hothan the Aroerite, 45. Jediael the son of Shimri, and Joha his brother, the Tizite, 46. Eliel the Mahavite, and Jeribai and Joshaviah, the sons of EInaam, and Ithmah the Moabite, 47. Eliel, and Obed, and Jasiel the Mesobaite.

We have here an account of David's worthies, the great men of his time that served him, and were preferred by him. The first edition of this catalogue we had, 2 Sam. 23. 8, &c. This is much the same, only that those named here, from v. 41. to the end, are added. Obser\'e,

1. The connexion of this catalogue with that which is said concerning David, v. 9. (1.) David waxed greater and greater, and these were his mighty men. Much of the strength and honour of great men is bon-owed from their ser\'ants, and depends upon them, which cannot but somewhat diminish pomp and power, in the opinion of those that are wise. David is great, because he has great men about him; take these away, and he is where he wa^. (2.) The Lord of hosts was with him, and these were the mighty men which he had. God was with him, and wrought for him, but by men and means, and the use of second causes. By this it appeared that God was with him, that he inclined the hearts of those to come over to him, that were able to serve his interest. As if God be for us, none can be against us; so if God be for us, all shall be for us, that we have occasion for. Yet David ascribed his success and increase, not to the hosts he had, but to the Lord of hosts; not to the mighty men that were with him, but to the mighty God, whose presence with us is all in all.

2. The title of this catalogue,-y. 10, These are the men who strengthened themselves with him. In strengthening him, they strengthened tliem-selves, and their own interest; for his advancement was their's. What we do in our places for the sup-

Eort of the kingdom of the Son of David, we shall e gainers by. In strengthening it, we strengthen ourselves. It may be read, They held strongly with him and with all Israel. Note, When God has work to do, he will not want fit instruments to do it with. If it be work that requires mighty men, mighty men shall be either found, or

made, to effect it, according to the word of the Lord.

3. That which made all these men hmi' uiable, was, the good service that they did to tlieir king and country; they helped to make Da\id king, v. 10. A good work! They sleAv the Philistines, and other public enemies, and were instrumental to save Israel. Note, The way to be great, is, to do good. Nor did they gain this honour without labour, and the hazard of their lives. The honours of Christ's kingdom are prepared for those that

Jight the goodjight of faith, that labour and suflFer, and are willing to venture all, even life itself, for Christ and a good conscience. It is by a patient continuance in well-doing, that we must seek for glory, and honour and immortality; and they that are faithful to the Son of David, shall find their names registered and enrolled much more to their honour than these are in the records of fame.

4. Among all the great exploits of David's mighty men, here is nothing great mentioned concerning David himself, but his flouring out water before the Lord, which he had longed for, v. 18, 19. Four very honourable dispositions of David appeared in that action, which, for aught I know, make it as great as any of the achievements of those worthies. (1.) Repentance for his own weakness. It is really an honour to a man, when he is made sensible that he has said or done any thing unadvisedly, to unsay it, and undo it again by repentance; as it is a shame to a man, when he had said or done amiss, to stand to it. (2.) Denial of his own appetite. He longed for the water of the well of Beth-lehem; but when he had it, he would not drink it, because he would not so far humour himself and gratify a foolish fancy. He that has such a rule as this over his own spirit, is better than (he mighty. It is an honour to a man to have the command of himself; but he that will command himself, must sometimes cross himself. (3.) Devotion toward God. That water which he thought too good, too precious, for his own drinking, he poured out to the Lord, for a drink-offering. If we have any thing better than another, let God be honoured with it, who is the best, and should have the best. (4.) Tenderness of his servants. It put him into the greatest confusion imaginable, to think that three brave men should hazard their lives, to fetch water for him. In his account, it turns the water into blood. It is the honour of great men not to be prodigal of the blood of those they employ, but, in all the commands they give them, to put their own souls into their souls' stead.

5. In the wonderful achievements of these heroes, the power of God must be acknowledged. How could one slay 300, and another the same number, f. 11, 20. another two lion-like men, xk 22. and another an Egyptian giant, v. 23. if they had not had the extraordinary presence of God with them, according to that promise. Josh. 23. 10, One man of you shall chase a thousand, for the Lord your Godfighteth for you.

One of these worthies is said to be an Ammonite, V. 39. another a Moabite, v. 46; and yet the law was, that an Ainmonite, and a Moabite, should not enter into the congregation of the Lord, Deut. 23. 3. These, it is likely, had approved themselves so hearty for the interest of Israel, that in their case it was thought fit to dispense with that law, and the rather, because it was indication that the Son of David would have worthies among the Gentiles: with him there is neither Greek nor Jew.

CHAP. XII.

What the mighty men did toward making David king, we read in the foregoing chapter. Here we are told what the many did toward it. It was not all at once, but gradually, that David ascended the throne. His kingdom

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was to last; and, therefore, like fruits that keep longest, is ii|)i-i!cd slowly. After he had long waited for the vaLMiicy ol'the throne, it was at 2 steps, and those above 7 years distant, that he ascended it. Now we are here told, I. Wiuit help came in to him, to Ziklag, to make him kiiijr of Judah, v. 1. .22. II. What help came in to him, in Hebron, to make him king over all Israel, above 7 years after, v. 23.. 40.

I. '^j'OVV these are they that came to j3I David to Ziklag, while he yet kept himself close, because of Saul the son of Kish: and they loere among the mighty men, helpers of the war. 2. Tlmy were armed with bows, and could use both the right hand and the left in hnr/ing stones and shooting arrows out of a bow, even of Saul's brethren of Benjamin. 3. The chief loas Ahiezer, then Joash, the sons of She-maah the Gibeathitc; and Jeziel and Pelet, the sons of Azmaveth; and Berachah, and Jehu the Antothite, 4. And Ismaiah the Gibeonite, a mighty man among the thirty, and over the thirty; and Jeremiah, and Ja-haziel, and Johanan, and Josabad the Ge-derathite, 5. Eluzai, and Jerimoth, and Bealiah, and Shemariah, and Shephatiah the Haruphite, 6, Elkanah, and Jesiah, and Azareel, and Joezer, and Jashobeam, the Korhites, 7. And Joelah, and Zeba-diah, the sons of Jeroham of Gedor. 8. And of the Gadites there separated themselves unto David, into the hold to the wilderness, men of m.ight, and men of war Jit for the battle, that could handle shield and buckler, whose faces were like the faces of hons, and were as swift as the roes upon the mountains; 9. Ezer the first, Obadiah the second, Eliab the third, 10. Mishmannah the fourth, Jeremiah the fifth, 11. Attai the sixth, Eliel the seventh, 12. Johanan the eighth, Elzabad the ninth, 13. Jeremiah the tenth, Machbanai the eleventh. 1 4. These were of tiie sons of Gad, captains of the host: one of the least was over a hundred, and the greatest over a thousand. 15. These are they that went over Jordan in the first month, when it had overflown all his banks; and they put to flight all them of the valleys, both toward the east and toward the west. 16. And there came of tb 3 children of Benjamin and .Tudah to the hold unto David. 17. And David went out to meet them, and answered and said unto them, If ye be come peaceably unto me to help me, my heart shall be knit unto you: but \{ye he come to betray me to mine enemies, seeing there is no wrong m my hands, the God of our fathers look tkereon, and rebuke it. 18. Then the spirit canrie upon Amasai, 7/'^o rvas chiefof the captains, and he said. Thine are we^ David, and on thy side, thou son of Jesse: peace, peace be Vol II—4 S

unto thee, and peace be to thy helpers; for thy God l^elpeth thee. Then David received them, and made them captains o( the band. 19. And there fell some of Ma-nasseh to David, when he came with the Philistines against Saul to battle; but they helped them not: for the lords of the Philistines, upon advisement, sent him away, saying. He will fall to his master Saul, to the jeopardy q/'our heads. 20. As he went to 2iklag, there fell to him of Manasseh, Adnah, and Jozabad, and Jcdiael, and Michael, and Jozabad, and Elihu, and Zilthai, captains of the thousands that loere of Manasseh. 21. And they helped David against the band of the rovers: for they were all mighty men of valour, and were captains in the host. 22. For at that time, day by day, there came to David to help him, until it was a great host, like the host of God.

We have here an account of them that appeared and acted as David's friends, upon the death of Saul, to bring- abcut the revolution. All the forces he had, while he was persecuted, was hut 600 men, those served for his guards; !)ut when the time was come that he must begin to act cftensivc-ly, Providence brought in moie to liis assistance. Even while he fce/il hifn&elf close, bt cause of Saul, V. 1. he did not appear to invite or encourage his friends, and well-wishers, to come in to him, not foreseeing that the deatli of Saul was so near. God was inclining and preparing them to come over to him with seasonable succours. They that trust God to do his work for them in his own way and time, shall find his providence outdoing all their foi-ecast and contrivance. The war was God's, and he found out helpers of the war, whose forwardness to act for the man God designed for the government, is here recorded to their honour.

I. Some, even of Saul's brethren, of the tribe of Benjamin, and akin to him, came over to David, x*. 2. What moved them to it, we are not told; probably, a generous indignation at the base treatment which Saul, one of their tribe, gave him, animated them to appear the more vigorously for him, that the guilt and reproach of it might not lie upon them. These Benjamites are described to be men of great dexterity, that were trained up in shooting and slinging, and used both hands alike; ingenious, active, men; a few of these might do David a great deal of service. Several of the leading men of them are hei-e named. See Judges 20. 36.

II. Some of the trib€ of Gad, though seated on the other side Jordan, had such a conviction of David's title to, and fitness for, the government, that they separated theynsehves from their brethren, (a laudaWe reparation it was,) to go to David, though he was in the hold in the wilderness, v. 8. probably, some of his strong holds in the wilderness of En-gedi;- they were but few, eleven, in all, here named, but they added much to David's strength. Those that had hitherto come in to his assistance, were most of them men of broken fortunes, distressed, discontented!, and soldiers of fortune, that came to him rather for protection, than to do him any service, 1 Sann. 22. 2. But these Gadites were brave men, men of war, and Jit for the battk^ -v. 8. For 1. They were able-bodied men, men of incredible swiftness, not to fly fi-om, but to fty upon, the enemy, and to pursue tiie scattered forces; in this tJiey

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were as swift as the roes iifion the mountains, so that no man could run from them; and yet they had faces like the faces of lions, so that no man could out-fight them. 2. They were disciplined men, trained up to military exercise; they could handle shield and buckler, use both offensive and defensive weapons. 3. They were officers of the militia in their own tribe, v. 14. so that though they did not bring soldiers with them, they had them at command, hundreds, thousands. 4. They were daring men, that could break through the greatest difficulties. Upon some expedition or other, perhaps this to David, they swam over Jordan, when it overfloived all its banks, v. 15. Those are fit to be employed in the cause of God, that venture thus in a dependence upon the divine protection. 5. They were men that would go through with the business they engaged in. What enemies they were that they met with in the valleys, when they had passed Jordan, does not appear; but they put them to flight with their lion-like faces, and pursued them with matchless fury, both toward the east and toward the west; which way soever they turned, they followed the blow, and did not do their work by halves.

III. Some of Judah and Benjamin came to him, V. 16. Their leader was Amasai; whether the same with that Amasa that afterward sided with Absalom, (2 Sam. 17. 25.) or no, does not appear. Now here we have,

1. Da\ id's prudent treaty with them, v. 17. He was surprised to see them, and could not but conceive some jealousy of the intentions of their coming, having been so often in danger by the treachery of the men of Ziph, and the men of Keilah, who yet were all men of Judah. He might well be timorous, whose life was so mucli struck at; might well be suspicious, who had been deceived in so many, that he said, in his haste, .^11 men are liars. No marvel that he mfeets these men of Judah with caution. Observe how he puts the matter to themselves, how fairly he deals with them. As they are, they shall find him; so shall all that deal with the son of David. (1.) If they be faithful and honourable, he will be their rewarder. " If ye be come peaceably unto me, to help me, though ye come late, and have left me exposed a great while; though ye bring no great strength with you to turn the scale for me, yet I will thankfully accept your good-will, and m.y heart shall be knit unto you; I will love you and hnnour you, and do you all the kindness I can." Affection, respect, and service, that are cordial and sincere, will find favour with a good man, as they do with a good God, though clogged with infirmities, and turning to no great account. But, (2.) If they be false, and come to betray him into the hands of Saul, under colour of friendship, he leaves them to God to be their Avenger, as he is, and will be, of every thing that is treacherous and perfidious. Never was man more violently run down, than David was, (except the Son of David himself,) and yet he had the testimony of his conscience, that there was no wrong in his hands. He meant no harm to any man, which was his rejoicing in the day of evil, and enabled him, when he feared treachery, to commit his cause to him that judges righteously. He will net be judge in his own cause, though a wise man; nor avenge himself, though a man of valour; but let the righteous God, who hath said. Vengeance is mine, do both. The God of our fathers look thereon, and rebuke it. Observe, in this appeal, [1.] He calls God, the God of our fathers, both his fathers and their's. Thus he reminds them not to deal ill with him; for they were both descendants from the same patriarchs; they both were dependents on the same God. Thus he encourages himself to believe that God would right him, if he were abused; fpr he was the God of his fathers, and therefore a blessing

was entailed on him; and a God to all Israel, and therefore not only a Judge to all the eai th, but particularly concerned in determining controversies between contesting Israelites. [2.] He does not imprecate any fearful judgment upon them, though they should deal treacheiously, but very modestly refers himself to the divine wisdom and just ce; The Lord look thereon, and judge as he sees, (for he sees men's hearts,) and rebuke it. It becomes those that appeal to God, to express themselves with great temper and moderation; for the wrath of man works not the righteousness of God.

2. Their hearty closure with him, v. 18. Amasai was their spokesman, on whom the Spirit of the I^ord came; not a spirit of prophecy, but a spirit of wisdom and resolution, according to the occasion, putting words into his mouth, unpremeditated, which were proper both to give David satisfaction, and to animate those that accompanied him. Nothing could be said finer, more lively, or more pertinent to the occasion. For himself and all his associates, (1.) He professes a very cordial adherence to David, and his interest, against all that opposed him, and a resolution to stand by him with the hazard of all that was dear to him. Thine are we, David, and on thy side, thou son of Jesse. In calling him son of ./esse, they remind themselves that he was lineally descended from Nahshon and Salmon, who, in their days, were princes of the tribe of Judah. Saul called him so in disdain, 1 Sam. 20. 27".—22. 7. but they look upon it as his honour. They were convinced that he was on God's.side, and that God was on his side; and therefore Thine are we, David, and on thy side. It is good, if we must side, to side with those that side with God, and have God with them. (2.) He wishes prosperity to David and his cause, not drinking a health, but praying for peace to him and all his friends and well-wishers, " Peace, peace, be unto thee, all the good thy heart desires, and peace be to thine helpers, among whom we desire to be reckoned, that peace may be on us." (3.) He assures him of help from heaven; "For thy Gcd helpeth thee; therefore we wish peace may be, and therefore we doubt not that peace shall be, to thee and thy helpers. God is thy God, and those that have him for their Gcd, no doubt, have him for their Helper in every time of need and danger." From these expressions of Amasai, we may take instruction how to testify our affection and allegiance to the Lord Jesus; his we must be without reservation, or power of revocation; on his side we must be forward to appear and act; to his interest we must be hearty well-wishers: Hosanna; prosperity to his gospel and kingdom; for his God helpeth him, and will, till he have put down all opposing rule, principality and power.

3. David's cheerful acceptance of them into his interest and friendship. Charity and honour teach us to let fall our jealousies, as soon as satisfaction is given us; David received them, and preferred them to be captains of the band.

IV. Some of Manasseh likewise joined in with him, V. 19. Providence gave them a fair opportunity to do it, when he and his men marched through their country, upon this occasion. Achish took David with him, when he went out to fight with Saul; but the lords of the Philistines obliged him to withdraw. We have the story, 1 Sam. 29. 4, &c. In his return, some great men of Manasseh, who had no heart to join with Saul against the Philistines, sti-uck in with David, and very seasonably, to help him against the band of the jlmalekites, who had plundered Ziklag; they were not many, but they were all mighty men, and did David good sei-vice on that occasion, 1 S^vm. 30. See how Providence provides. David's interest grew strangely, just then when he had occasion to make use of it, xk 22

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Auxiliary forces flocked in daily, till he had a great host. When the promise comes to the birth, leave it to God to find strength to bring forth.

23. And these are the numbers of the bands that were ready armed to the war, and came to David to Hebron, to turn the kmgdom of Saul to liim, according to the word of the Lord. 24. The cliiidren of Judah that bare shield and spear ivere six thousand and eight huadied, ready armed to the war. 25. Of the children of Simeon, might)^ men of valour for the war, seven thousand and one hundred. 26. Of the children of Levi, four thousand and six hundred. 27. And Jehoiada icas the leader of the Aaronites, and with him icere three thousand and seven hundred; 23. And Zadok, a young man mighty of valour, and of his father's house twenty and two captains. 29. And of the children of Benjamin, the kindred of Saul, three thousand; for hitherto the greatest part of them had kept the ward of the house of Saul. 30. And of the children of Ephraim, twenty thousand and eight hundred, mighty men of valour, famous throughout the house of their fathers. 31. And of the half tribe of JVIanasseh eighteen thousand, which were expressed by name, to come and make David king. 32. And of the children of Issachar, lohich ivere men that had understanding of the times, to know^ what Israel ought to do ; the heads of them iDcre two hundred, and all their brethren loere at their commandment. 33. Of Zebulun, such as went forth to battle, expert in war, with all instruments of war, fifty thousand, which could keep rank : they ivere not of double heart. 34. And of Naph-tali a thousand captains, and with them, with shield and spear, thirty and seven thousand. 35. And of the Danites, expert in war, twenty and eight thousand and six hundred. 36. And of Asher, such as went forth to battle, expert in war, forty thousand. 37. And | on the other side of Jordan, of the Reu-benites, and the Gadites, and of the half tribe of Manasseh, with all manner of instruments of war for the battle, a hundred and twenty thousand. 38. All these men of war, that could keep rank, came with a perfect heart to Hebron, to make David king over all Israel: and all the rest also of Israel 2vere of one heart to make David king. 39. And there they were with David three days, eating and drinking: for their brethren had prepared for them. 40. Moreover, they that were nigh them, even unto Issachar and Zebulun and Naphtali, brought bread on asses, and on camels, and on mules, and on oxen; and meat,, meal, cakes of figs, and j

bunches of raisins, and wine, and oil, and oxen, and sheep abundantly: for there tva^ joy in Israel.

We have here an account of those who were active in perfecting the settlement of Da^ id upon the throne, after the death of Ish-bosheth. We fead, ch. 11. 1. and before, 2. Sam. 5. 1. iha.t all the tribes of Israel came, either themselves, or by their representatives, to Hebron, to make David king; now, here we have an account of the quota which every tribe brought in ready armed to war, in case there should have been any opposition, v. 23. We may observe here,

1. That those tribes that lived nearest, brought in the fewest; Judah but 6800, v. 24. Simeon butVlOO, ■V. 25. whereas Zebulun, that lay renrjote, brought 50,000, Asher, 40,000, and the two tribes and a half on the other side Jordan, 120,000. Not as if the next adjacent tribes were cold in the cause; but they showed as much of their prudence in bringing few, since all the rest lay so near within call, as tlie others did of their zeal in bringing so many. The men of Judah had enough to do, to entertain those that came from afar.

2. The Levites themselves, and the priests, called here the jiaronites, appeared very hearty in thi? cause, and were ready, if there were occasion, to fight for David, as well as pray for him; because they knew he was called of God to the government, V. 26.-28.

3. Even some of the kindred of Saul came over to David, X'. 29. not so many as of the other tribes; because a foolish affection for their own tribe, and a jealousy for the honour of it, kept many of them long in the sinking interest of Saul's family. Kindred should never overrule conscience. Call no man Father, to this extent, but God only.

4. It is said of most of those, that they were mighty men of valour, v. 25, 28, 30. of others, that they were exfiert in war, t. 35, 36. and of them all, that they could keep rank,v. 38. They had a great deal of martial fire, and yet were governable, and subject to the rules of order; warm hearts but cool heads.

5. Some were so considerate as to bring with them arms, and all instruments for war, -v. 24, 33, 37. for how could they think that David should be able to furnish them!

6. The men of Issachar were the fewest of all, but 200; and yet as serviceable to David's interest, as those that brought in the greatest numbers; these few being, in effect, the whole tribe. For, (1.) They were men oi great conduct, above any of their neigbbours; men that had understanding of the times, to know what Israel ought to do. They understood the natural times, could discern the face of the sky, were weather-wise, could advise their neighbours in the proper times for ploughing, sowing, reaping, &c.; tie ccrrmoniul times, the times appointed for the sokmn feasts; therefore they arc said to call the people to the mountain, Deut. 33. 19.; for almanacks were not then so common as now. Or, rather, the political times, they understood public affairs, the temper of the nation, and the tendencies of the present events. It is the periphrasis of statesmen, that they know the times, Esth. 1. 13. Those of that tribe were greatly in tent on public affairs, and had good intelligence from abroad: and they made a good use of it; they knew what Israel ought to do: from their obsen'a-tion and experience, they learned both their own and others' duty and interest. In this critical juncture, they knew Israel ought to make.David king. It was not only expedient, but necessarv; the pre sent posture of affairs called for it. The men ot Issachar dealt mostly in country-business, and did

I. CHRONICLES, XIII.

not much intermeddle in public affairs; which gave them an opportunity of observing others, and conversing with themselves. A stander-by sees some-*imes more than a gamester. (2.) They were men of great interests; for all their brethren ivere at thdr commandment. The commonalty ( f that tribe hav-mg bowed their shoulders to bear, (Gen. 49. 15.) the great men had them at their beck. Hence we read of the princes of Lsachar, Judg. 5. 15. They knew how to rule, and the rest knew how to obey. It is happy indeed, when those that should lead, are intelligent and judicious; and those who are to follow modest and obsequious.

7. It is said of them all, that they engaged in this enterprise, with a fierfect heart, v. 38. and particularly of the men of Z'eb\dun, that they were not of double heart, v. 33. They were, in this matter, Israelites indeed, in whom was no guile. And this was their perfection, tliat they wei-e of one heart in it, V. 38. None had any separate interests, but all for the public good.

Lastly, The men of Jiulah, and others of the adjacent tribes, prepared for the victualling of tlieir respective camps, when they came to Hebron, v.

39, 40. They that were at the least pains in travelling to this convention or congress of the states, thought themselves obliged to be at so much the more charge in entertaining the rest, that there might be something of an equality. A noble feast was made, (was made for laughter,Y,cc\. 10. 19.) upon this occasion, for there was joy in Israel, v.

40. And good reason; for wAen the righteous hear rule, the city rejoices. Thus, when the throne of Christ is set up in a soul, there is, ought to be, great joy in that soul: and provision is made for the feasting of it; not as here, for two or three days, but for the whole life, nay, for eternity.

CHAP. XIII.

In the foregoing chapter, we have David made king, by which the civil government was happily settled. In this chapter, care is taken about religion. I. David coiisulls with the representatives of the people about bringing up the ark out of its obscurity into a public place ; and it is resolved on. v. 1 .. 4. II. With a great deal of solemnity and joy, it is carried from Kirjath-jearim, v. 5- .8. III. tJzza is struck dead for touching it; which, for the present, spoils the solemnity, and stops the proceedings, v. 9..14.

1. A ND David consulted with the cap-J\. tains of thousands and hundreds, cmd with every leader. 2. And David said unto all the congregation of Israel, If it seem good unto you, and that it be of the Lord our God, let us send abroad unto our brethren every where, that are left in all the land of Israel, and with them also to the [)riests and Levites 7i}hich are in their cities and suburbs, that they may gather themselves unto us: 3. And let us bring again the ark of our God to us: for we inquired not at it in the days of Saul. 4. And all the congregation said that they would do so: for the thing was right in the eyes of all the people. 5. So David gatliered all Israel together, from Shihor of Egypt even unto the entering of Hemath, to bring the ark of God from Kirjath-jearim. G. And David went lip, and all Israel, to Baal ah, that is, lo Kirjath-jearim, which belonged to Judah, hy bring up thence the ark of God the Loud,

that dwelleth beticeen the cherubims, whose name is called on it. 7. And they carried the ark of God in a new cart out of the house of Abinadab: and Uzza and Ahio drave the cart. 8. And David and all Israel played before God with all their might, and w'th singing, and with harps, and with psalteries, and with timbrels, and with cymbals, and witli trumpets.

Here is,

I. David's pious proposal to bring up the ark of God to Jerusalem, that the royal city might be the holy city, t. 1. .3. This part of the story we h ^d not in Samuel, We may observe in this proposal,

1. That as soon as David was well seated f n h;s throne, he had thoughts concerning the Ark of God: Let us bring that to us, x'. 3. Two things he aimed at herein. (1.) To do honour to God, by showing respect to his ark, the token of his presence. As soon as he had power in his hand, he would use it for the advancement and encouragement of religion. Note, It ought to be the first and great care of those that are enriched and preferred, to honour God with their honours, and to serve him, and the interests of his kingdom among men, with their wealth and power. David said not, "Wh;t pompous thing shall I do now.'"' Or, "What pleasant thing?" But, "What pious thing, to lia\e the comfort and benefit of that sacred cracle. Let us bring it to us, not only that we may be a credit to it, but that it maybe a blessing to us." They that honour God, profit themselves. Note, It is the wisdom of those who are setting out in the w( rid, to take God's ark with them, and to make h's oracles their counsellors, and his laws their rule. These are likely to proceed in the favour of God, who thus begin in the fear of God.

2. That he consulted with the leaders of the people about it, T. 1. Though it was, without doubt, a very good work, and, being king, he had authority to command the doing of it; yet he chose rather to do it by consultation. (1.) That he might show respect to the great men of the kingdom, and put honour upon them. Though they made him king, yet he would not rule with a high hand; saying, "We will and command, and it is our royal jiiea-sure that you do so and so; and we will be obeyed;" but, " If it seem good to you, and you think that the motion comes from the Lord our God, let us send our orders for this purpose." No prince that is wise, will covet to be absolute. The people's allegiance is best secured by taking their concurrence in their representatives. Happy then art thou, O Britain! (2.) That he might be advised by them in the manner of doing it; whether just now, whether publicly. David was a very intelligent man liim-self, and yet consulted with his captains; /or in the multitude of counsellors there is safety. It is wisdom to make use of the wisdom of others. (2.) That thev joining in it, it might pass the better for a national act, and so might procure a national blesr,-ing.

3. That he would have all the people summ-^r.f^d to attend on this occasion, both to the horn ur of the ark, and for the people's satisfactit n and edification, V. 2. 01)scrve, (1.) He cal'.s the common per.p'c brethren; which Ix-sjicaks his humility and crnde-scension, (notwithstanding his advancement,) and the tender concern he had for them. Thus our Lord Jesus is not ashamed to call his pec])le brethren, Hcb. 2. 11. (2.) He speaks of the people as a remnant that was escaped: our brethren that are left in all the land of Israel. Thev had been under scattering providences. Their wars with the Phi-

listines, and with the house of Saul, had wasted the country, and cut off many. We now hope to see an end of these troubles: let them that are left, be quickened by late judgments, and present mercies, to seek unto God. (5.) He takes care that the priests and Levites, especially, should be summoned to attend the ark; for it was their province in a particular manner. Thus christian magistrates should stir up niinisters-to do their duty, when they see them remiss. (4.) That all this is upon supposition, that it is of the Lord their God. Though it should neem good to you and me; yet, if it be not of the I^ord our God, we will not do it. Whatever we undertake, this must be our inquiry; "Is it of the Loid; Is it agreeable to his mind? Can we approve ourselves to him in it? May we expect that he will own us?" (5.) That thus it was requisite they should amend what had been amiss in the last reign, and, as it were, atone for their neglect: " For Tve inquired not at it i?i the days of Saul; and that was the reason things went on so ill with us: let that original error be amended, and then we may hope to see our affairs in a better posture. Observe, David makes no peevish reflections upon Saul. He does not say, "Saul never cared for the ark, at least, in the latter end of his reign." but, in general, JVe inquired not at it; making himself with others guilty of the neglect. It better becomes us to judge ourselves than others. Humble, good men lament their own share in national guilt, and take shame to themselves, Dan. 9. 5, &c.

II. The people's ready agreement to this proposal, V. 4, The thing was Hght in the eyes of all the fieofile. No body could say to the contrary, but that it was a very good work, and very seasonable; so that it was resolved, nemine contradicente — unanimously, that they would do so. They that prudently propose a good work, and lead in it, will perhaps find a more ready concurrence in it than they expected. Great men know not what a great deal of good they are capable of doing by their influence on others.

3. The solemnity of bringing up the ark, v. 5, Sec. which we read before, 2 Sam. 6. 1, &c. Here therefore we shall only observe, (1.) That it is worth while to travel far, to attend the ark of God. They came out of all parts of the country, from the river of Egyfit, the utmost part south, to the entering of Hemath, which lay furthest north, v. 5. to grace this solemnity. (2.) That we have reason greatly to rejoice in the revival of neglected ordinances, and the return of the token of God's presence. When the light of religion shines out of obscurity, when it is openly and freely professed, is brought into reputation, and coun'enanced by princes and great ones, it is such a happy omen to a people, as is worthy to be welcomed with all possible expressions of joy. (3.) When, after long disuse, ordinances come to be revived, it is too common foT even vise and good men to make some mistakes. Who would have thought that David would liavt committed such an error as this, to carry the ark upon a cart? v. 7. Because the Philistines so carried it, and a special providence drove the cart, 1 Sam. 6. 12. he thought they might do so too. But we must walk by lule, not by example, when it varies from the inile; even those examples which Providence has owned, are not to be followed, in violation of the rule.

9. And when they came unto the thresh-mg-floor ofChidon, Uzza put forth his hand to hold the ark; for the oxen stumbled. 10. And the anger of the Lord was kindled against Uzza, and he smote him, because

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he put his hand to the ark: and there he died before God. 11. And David was displeased, because the Lord had made a breach upon Uzza : wherefore that place is called Perez-uzza to this day. 12. And David was afraid of God that day, saying, How shall I bring the ark of God home to me? 13. So David brought not the ark home to himself to the city of David, but carried it aside into the house of Obed-edoni the Gittite. 14. And the ark of God remained with the family of Obed-edom in his house three months. And the Lord blessed the house of Obed-edom, and all that he had.

This breach upon Uzza, which caused all the joy to cease, we had an account of, 2 Sam. 6. 6, &c.

1. Let the sin of Uzza warn us all to take heed of presumption, rashness and irreverence, in dealing about holy things, v. 9. and not to think that a good intention will justify a bad action. In our communion with God, we must carefully watch over our own hearts, lest familiarity breed contempt, and we think God is any way beholden to us.

2. Let the punishment of Uzza convince us that the God with whom we have to do, is a jealous God. His death, like that of Nadab and Abihu, proclaims aloud that God will be sanctified in those that come nigh unto him. Lev. 10. 3. and that the nearer they are to him, the more displeased he is with their presumptions. Let us not dare trifle with God in our approaches to him; and yet let us, through Christ, cojyie boldly to a throne of grace; for we are under the dispensation of liberty and grace, not of bondage and terror.

3. Let the damp this gave to the joy of Israel, be a memorandum to us, always to rejoice with trembling, and to sei-ve the Lord with fear, even then when we serve him ivith gladness.

4. Let David's displeasure, upon this occasion, caution us to take heed to cur spirits, when we are under divine rebukes, lest, instead of submitting to God, we quarrel with him. If God be angry with us, shall we dare be angry with him?

5. Let the stop thus put to the solemnity, caution us not to be driven off from our duty by those providences which are only intended to drive us from our sins. David should have gone on with this work, notwithstanding the breach made upon Uzza; so might the breach have been made up.

Lastly, Let the blessing which the ark brouglit with it to the house of Obed-edom, encourage us to welcome God's ordinances into our house, as those that believe the ark is a guest nobody shall lose by; nor let it be the less precious to us, for its being to some a stone of stumbling, and a rock of offence. If the gospel be to some a savour of death unto death, as the ark was to Uzza; yet let us receive it in the love of it, and it will be to us a .savour of life unto life.

CHAP. XIV.

In this chapter, we have, I. David's kingdom established. II. His family built up, V. 3.. 7. lil. His enemies, the Philistines, routed in two campaigns, v. 8. .17. This is repeated here from 2 Sam. 5. 11, &c.

1. "TWTOVV Hiram king of Tyre sent mes-JJ^ s»-ngers to David, and timber of cedars, with masons and carpenters to build

1. CHRONICLES, XIV.

him a house. 2. And David perceived that the Lord had confirmed him king over Israel; for his kingdom was Ufted up on high, because of his people Israel. 3. And David took more wives at Jerusalem: and David begat more sons and daughters. 4. Now these are the names of his children which he had m Jerusalem ; Shammua, and Shobab, Nathan, and Solomon, 5. And Ibhar, and Elishua, and Elpalet, 6. And Nogah, and Nepheg, and Japhia, 7. And Ehshama, and Beeliada, and Eliphalet.

We may observe here,

1. There is no man that has such a sufficiency in himself, but lie has need of his neighbours, and has reason to be thankful for their help. David had a very large kingdom, Hiram a very little one; yet David cannot build him a house to his mind, unless Hiram furnish him both workmen and materials, v.

I. which is a reason why we should despise none, but, as we ha\ e opportunity, be obliging to all.

2. It is a great satisfaction to a wise man, to be settled, and to a good man, to see the special providence of God in his settlement. The people had made David king; but he could not be easy, nor think himself happy, till he perceived that the Lord had confirmed him king over Israel, v. 1. Who shall unfix me, if God hath fixed me?

3. We must look upon all our advancements as designed for our usefulness. David's kingdom was lift up. on high, not for his own sake, that he might look great; but because of his people Israel, that he might be a guide and pi-otector to them. We are are therefore blessed, that we may be blessings. See Gen. 12. 2. We are not born, nor do we live, for ourselves.

4. It is hard to thrive, and not grow secure and indulgent to the flesh. It was David's infirmity, that when he was settled in his kingdom, he took more ivives, v. 3. yet the numerous issue he had, added to his honour and strength. Lo, children are a heritage of the Lord. We had an account of David's children, not only in Samuel, but in this book, ch. 3. 1, Sec. and now here again; for it was their honour to have such a father.

8. And when the Philistines heard that David was anointed king over all Israel, all the Philistines went up to seek David : and David heard nf it., and went out against them. 9. And the Philistines came and spread themselves in the valley of Re-phaim. 10. And David inquired of God, saying, Shall I go up against the Philistines ? and wilt thou deliver them into my hand ? And the Lord said unto him. Go up; for I will deliver them into thy hand.

II. So they came up to Baal-perazim, and David smote them there. Then David said, God hath broken in upon mine enemies by my hand, like the breaking forth of waters: therefore they called the name of that place Baal-perazim. 12. And when they had left their gods there, David gave a commandment, and they were burnt with fire. 13. And the Philistines yet again spread themselves abroad in the valley. 14. Therefore

David inquired again of God: and God said unto him. Go not up afier them; turn away from them, and come upon them over against the mulberry-trees. 15. And it shall be, when thou shalt hear a sound of going in the tops of the mulberry-trees, that then thou shalt go out to battle : for God is gone forth before thee to smite the host of the Philistines. 16. David therefore did as God commanded him: and they smote the host of the Philistines from Gibeon even to Gazer. 17. And the fame of David went out into all lands; and the Lord brought the fear of him upon all nations.

This narrative of David's triumph over the Philistines, is much the same with that, 2 Sam. 5. 17, &c.

1. Let the attack Avhich the Philistines made upon David, forbid us to be secure in any settlement or advancement, and engage us to expect molestation in this world. When we are most easy, something or other may come to be a terror or vexation to us. Christ's kingdom will thus be insulted by the serpent's seed, especially when it makes any advances.

2. Let David's inquiry of God, once, and again, upon occasion of the Philistines invading him, direct us in all our ways to acknowledge him, in distress, to fly to him, when we are wronged, to appeal to him, and when we know not what to do, to ask counsel at his oracles, to put ourselves under his conduct, and to beg of him to show us the right way.

3. Let David's success encourage us to resist our spiritual enemies, in observance of divine directions, and in dependence on divine strength. Resist the Devil, and he shall fly as the Philistines did before David.

4. Let the sound of the going in the top of the mulberry trees, direct us to attend God's motion, both in his providence and in the influence of his Spirit. When we perceive God to go before, let us gird up our loins, gird on our armour, and follow him.

5. Let David's burning the gods of the Philistines, when they fell into his hands, teach us a holy indignation against idolatry, and all the I't mains of it.

6. Let David's thankful acknowledgment of the hand of God in his successes, direct us to bring all our sacrifices of praise to God's altar. A'ot ttnto us, 0 Lord, not unto us, but to thy name girve glory.

Lastly, Let the name of David, not only in his own kingdom, but among his neighbours, be looked upon as a type and figure of the exalted hour ur of the Son of David, v. 17, The fame of David nvcnt out into all lands: he was generally talked < f, and admired by all people, and the Lord brought the fear of him ufion all nations. All looked upon him as a formidable enemy, and a desirable ally. Thus has God highly exalted our Redeemer, and given him a name above every name.

CHAP. XV.

The bringing in of the ark to the city of David, was a very good work; it was resolved upon, ch. 13. 3. and attempted, but not perfected; it lay by the way in the lioiise of Obed-edom. Now this chapter gives us an account of the completinsr of that pood work. I. How it was done more regularly than before. 1. A place was prepared for it, V. 1. 2. The priests were ordered to carry it, v. 2 .. 15. 3. The Lcvites had their offices assigned them in attending on it, 16.. 24. II- How if was done more successfully tbanbefore, v. 25. 1. The I.eviles n)«de no mistake in their work, v. 26. 2. David and the peoj^le

I. CHRONICLES, XV.

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met with no damp upon their joy, v. 27, 28. As for Michal's despising David, it was nothing, v. 29.

1. 4 ND David made him houses in the J\. city of David, and prepared a place for the ark of God, and pitched for it a tent. % Then David said. None ought to carry the ark of God but the Levites: for them hath the Lord chosen to carry the ark of God, and to minister unto him for ever. 3. And David gatliered all Israel together to Jerusalem, to bring up the ark of the Lord unto his place which he had prepared for it. 4. And David assembled the children of Aaron, and the Levites: 5. Of the sons of Kohath; Uriel the chief, and his brethren, a hundred and twenty. 6. Of the sons of Merari; Asaiah the chief, and his brethren, two hundred and twenty. 7. Of the sons of Gershom; Joel the chief, and his brethren, a hundred and thirty. 8. Of the sons of Elizaphan; Shemaiah the chief, and his brethren, two hundred. 9. Of the sons of Hebron; Eliel the chief, and his brethren, fourscore. 10. Of the sons of Uzziel; Am-minadab the chief, and his brethren, a hundred and twelve. 11. And David called for Zadok and Abiathar the priests, and for the Levites, for Uriel, Asaiah, and Joel, Shemaiah, and Eliel, and Amminadab, 12. And said unto them, Ye are the chief of the fathers of the Levites; sanctify yourselves, both ye and your brethren, that ye may bring up the ark of the Lord God of Israel unto the place that I have prepared for it. 13. For because ye did it not at the first, the Lord our God made a breach upon us, for that we sought him not after the due order. 14. So the priests and the Levites sanctified themselves to bring up the ark of the Lord God of Israel. 15. And the children of the Levites bare the ark of God upon their shoulders, with the staves thereon, as Moses commanded, according to the word of the Lord. 16. And David spake to the chief of the Levites to appoint their brethren to he the singers with instruments of music, psalteries, and harps, and cymbals, sounding, by lifting up the voice with joy. 17. So the Levites appointed Heman the son of Joel; and of his brethren, Asaph the son of Berechiah; and of the sons of Merari their brethren, Ethan the son of Kushaiah; 18. And with them their l)rethren of the second degree^ Zechariah, Ben, and laaziel, and Shemiramoth, and Jehiel, and Unni, Ehab, and Benaiah, and Maaseiah, and Mattithiah, and Elipheleh, and Mik-neiah; and Obed-edom and Jeiel the porters. 19. So the singers, Heman, Asaph, and Ethan, were appointed to sound with

cymbals of brass; 20. And Zechariah, and Aziel, and Shemiramoth, and Jehiel, and Unni, and Eliab, and Maaseiah, and Benaiah, with psalteries on Alamoth; 21. And Mattithiah, and Elipheleh, and Mikneiah, and Obed-edom, and Jeiel, and Azaziah, with harps on the Sheminith to excel. 22. And Chenaniah, chief of the Levites, was for song: he instructed about the song, be cause he icas skilful. 23. And Berechiah and Elkanah ivere door-keepers for the ark. 24. And Shebaniah, and Jehoshaphat, and Nethaneel, and Amasai, and Zechariah, and Benaiah, and Eliezer, the priests, did blow with the trumpets before the ark of God; and Obed-edom and Jehiah were doorkeepers for the ark.

Preparation is here made for the bringing of the ark home to the city of David, from the house of Obed-edom. It is here owned that in the former attempt, though it was a very good work, and in it they sought God, yet they sought him not after the due order, v. 13. "We did not go about our work considerately; and therefore we sped so ill." Note, 1. It is not enough that we do that which is good, but we must do it well; nor enough that we seek God in a due ordinance, but we must seek him in a due order. 2. When we have suffered for our irregularities, we must learn thereby to be more regular; then we answer the end of chastisement.

Let us see how the matter was mended.

1. David now prepared a place for the reception of the ark, before he brought it to him; and thus he sought in the due order. He had not time to build a house, but he pitched a tent, for it, v. 1. probably, according to the pattern showed to Moses in the mount, or as near it as might be, of curtains and boards. Observe, When he made houses for himself in the city of David, he prepared a place for the ark. Note, Wherever we build for ourselves, we must be sure to make room for God's ark, for a church in the house.

2. David now ordered that the Levites or priests should carry the ark upon their shoulders. Now he thought himself of that which he could not but know before, that none ought to carry the ark but the Levites, tj. 2. The Kohathites carried it in their ordinary marches, and therefore had no waggons allotted them, because their work was to bear upon their shoulders. Numb. 7. 9. But, upon extraordinary occasions, as when they passed Jordan, and compassed Jericho, the priests carried it. This rule was express, and yet David himself forgot it, and put the ark upon a cart. Note, Even they that are very knowing in the word cf God, yet have it no* always so ready to them as were to be wished, whei they have occasion to use it. Wise and good mei may be guilty of an oversight, which as soon as the) are aware of, they will correct. David does not go about to justify what had been done aijniss, nor to la) the blame on others, but owns himself guilty, with others, of not seeking God in a due order, and now takes care not only to summon the Levites to the solemnity, as he did all Israel, t-. 3. and had done before, ch. 13. 2. hut to see that they were assembled, X'. 4. especially the sons of Aaron, x'. 11. To them he gi\ es that solemn charge, -v. 12, Ye are the chief of the fathers of the Ler>ites, therefore bring up the ark of the Lord. Note, It is expectefl that those who are advanced above others in dignity, go before others in duty; "You are the chief, and therefore more is expected from you than from

I. CflROxNICLES, XVI.

others, both by way of ser\ ire yourselves, and influence on the rest. You did it n>,t at first, neither did your duly yoursel\es, nor took, caie to instruct us; and we smarted for it, the Lord made a brtacli upon us. We have all smarted for your neglect: c/iis has been by your means;" (See Mai. 1. 9.) therefore sanctify yourseh es, and mind your business. When those that suffered for doing ill, thus learn to do better, the correction is well bestowed.

3. The Levites and priests were sanctified themselves, V. 14. and were ready to carry the ark on their shoulders, accoi-ding to the law, v. 15. Note, Many that are very remiss in their duty, if they were but faithfully told of it, would retorm, and do better. The breach upon Uzza made the priests more careful to sanctify themselves, that is, to cleanse themselves from all ceremonial pollution, and to compose themselves for the solemn ser\ice of God, so as to strike a reverence upon the people. Some are made examples, that others may be made exemplary and very cautious.

4. Officers were appointed to be ready to bid the ark welcome, with all possible expressions of joy, V. 16. David ordered the chief of the Levites to nominate those that they knew to be proficients, for this service. Heman, Asaph, and Ethan, were now first appointed, v. 17. They undertook to sound with cymbals, v. 19. others with psalteries, V. 20. others with haryjs, on the Sheminith, or eighth, eight notes higher or lower than the rest, according to the rules of concert, v. 21. Some that were priests, blew with the trumpet, u. 24. as was usual at the removal of the ark. Numb. 10. 8. and at solemn feasts, Ps. 81. 3. And one was appointed for song, x". 22. for he was skilful in it, could sing well himself, and instruct others. Note, As every man has rfcez'x'eii Me ^//?, so he ought to minister the same, 1 Pet. 4. 10. ' And those that excel in any endowment, should not only use it for the common g icd themselves, but teach others also, and not grudge to make others as wise as themselves. This way of praising God by musical instruments had not hitherto been in use: but David, being a prophet, instituted it by divine direction, and added it to the other cardinal ordinajices of that dispensation, as the apostle calls them, Heb. 9. 10. The New Testament keeps up singing of psalms, but has not appointed church music. Some were appointed to be porters, v. 18. others door-keepers for the ark, v. 23, 24. and one of them was Obed-edom, who reckoned it, no doubt, a place of honour, and accepted it as a recompense for the entertainment he had given to the ark. He had been, for three months, housekeeper to the ark, and indeed its landlord. But when he might not be so any longer, such an affection had he for it, that he was glad to lie its door-keeper.

25, So David, and the elders of Israel, and the captains over thousands, went to bring up the ark of the covenant of the I .ORD out of the house of Obed-edom with jov. 26. And it came to pass, when God

helped the Levites that bare the ark of the rovenant of the Lord, that they offered s-^ve?! bullocks and seven rams. 27. And David iras clothed with a robe of fine linen, and all the Levites that bare the ark, and the singers, and Chenaniah the master of the song with the singers: David also/me/ upon him an ephod of linen. 2B. Thus all

Israel brought up the ark of the covenant . ^ ^ . , .._. _

of the Lord with shouting, and with sound il ^ set it in the midst of the tent that

of the cornet, and with trumpets, and with cymbals, making a noise vvith psalteries and harps. 29. And it came to pass, as the ark of the covenant of the Lord came to the city of David, that Michal, the daughter of Saul, looking out at a window, saw king David dancing and playing: and she despised him in her heart.

All things being got ready for the carrying of the ark to the city of David, and its reception there, we have here an account of the solemnity of this con veyance thither from the house of Obed-edcm.

1. God helped the Levites that carried it. The ark was no very great burthen, that they who carried it, needed any extraordinary help. But, (1.; It is good to take notice of the assistance of the Divine Providence, even in those things that fall within the compass of our natural powers: if God did not help us, we could not stir a step. (2.) In all our religious exercises, we must particularly derive help from Heaven. See Acts 26. 22. All our sufficiency for holy duties is from God. (3.) The Levites, perhaps, remembering the breach upon Uzza, were ready to tremble when they took up the ark; but God helped them, that is, he encouraged them to it, silenced their fears, and strengthened their faith. (4.) God helped them to do it decently and well, and without making any mistake. If we perform any religious duties, so as to escape a breach, and come off with our lives, Ave must own it was God that helped us; for had we been left to ourselves, we should have been guilty of some fatal miscarriages. God's ministers tliat bear the vessels of the Lord, ha\ e special need of divine help in their ministrations, that God in them may be glorified, and his church edified. And if God help the Levites, the people have the benefit of it.

2. When they experienced the tokens of God's presence with them, they offered sacrifices of praise to him, V. 26. This also he helped them to do. They offered these bullocks and rams, perhaps, by way of atonement for tlie former error, that that might not now be remembered against them, as well as by way of acknowledgment for the help now received.

3. There were great exprensions of rejoicing used; the sacred music played, David danced, the singers sang, and the common people jhouted, t. 27, 28. This we had before, 2 Sam. 6. 14, 15. Learn hence, (1.) That we serve a good Master, who delights to have his servants sing at their work. (2.) That times of public reformation are, and should be, times of public rejoicing. Those are unworthy of the ark, that are not glad of it. (3.) It is not any disparagement to the greatest of men, to show themselves zealous in the acts of devotion. Michal indeed despised David, v. 29.; but her despising him did not make him at all despicable; he did not regard it himself, nor did any th; t were wise and good, (and why should we covet the esteem of any but suchi*) think the worse of him.

CHAP. XVL

This chapter concludes thai frreat affair of the settlemerii, of the ark in the royal citv, and, with it, the .'cltlrment of the pnhlic worship of God diirinfr the rripn of kiiirr David. Here is, I. The solemnity ivith which the ark was fixed, v. 1..6. II. The psalm David pave to be sung on this occasion, v. 7. . 36. III. The scttinsr of the constant worship of God in order, thenceforward, v. 37. . 43.

Ct O they brought the ark of God, and

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David had pitched for it: and they offered burnt-sacrifices and peace-offerings before God. 2. And when David had made an end oi» offering the burnt-offerings and tlie peace-offerings, he blessed the people in the name of the Lord. 3. And he dealt to every one of Israel, both man and woman, to every one a loaf of bread, and a good piece of flesh, and a flagon of wine. 4. And he appointed certain of the Levites to minister belbre the ark of the Lord, and to record, and to thank and praise the Lord God of Israel: 5. Asaph the chief, and next to him Zechariah, Jeiel, and Shemira-moth, and Jehiel, and Mattithiah, and Eliab, and Benaiah, and Obed-edom; and Jeiel with psalteries and with harps; but Asaph made a sound with cymbals; 6. Benaiah also and Jahaziel the priests with trumpets continually before the ark of the covenant of God.

It was a glorious day when the ark of God was safely lodged in the tent David had pitched for it. That good man had his heart much upon it, could not sleep contentedly till it was done, Ps. 132. 4. The circumstances of the ark were now, 1. Better than what they had been. It had been obscure in a country-town, in the fields of the wood; now it is removed to a public place, to the royal city, where all might have resort to it. It had been neglected, as a despised broken \ essel; now it is attended with veneration, and God is inquired of by it It had borrowed a room in a private house, which it enjoyed by the good-will of an individual; now it has a habitation of its own, entire to itself, is set in the midst of it, and not crowded into a corner. Note, Though God's word and ordinances may be clouded and eclipsed for a time, they shall, at length, shine out of obscurity. Yet, 2. They were mucli short of what was intended in the next reign, when the temple was to be built This was but a tent, a poor mean dwelling, yet this was the tabernacle, the temple, which David, in his psalms, cften speaks cf with so much affection. David, who pitched a tent for the ark, and continued steadfast to it, did far better than Solomon, who built a temple for it, and yet, in his latter end, turned his back upon it. The church's poorest times were its purest.

Now David is easy in his mind; the ark is fixed, and fixed near him. Now see how he t'-ikes care,

(1.) That God have the glory of it. Two ways, he gives him honour upon this occasion; [1.] "By sacrifices; v. 1. burat-offerings, in adoration of his perfections; peace-offerings, in acknowledgment of his favours. [2.] By songs; he appointed Levites to record this stoiy in a song for the benefit of others, or to celebrate it tliemselves by thanking and firaising the God of Israel, x>. 4. All our rejoicings must express themselves in thanksgivings to him from whom all our comforts are received.

(2.) That the people have the joy of it. They shall fare the better for tliis day's solemnity; for he gives them all, what was worth coming for, a royal treat, in honour of the day, v. 3.; in which David showed himself generous to his subjects, as he had found God gracious to him. They, whose hearts are enlarged with holy joy, should show it by being open-handed. But (which was far better) he gave

Vol. II.—4 T

them also a blensing in the name of the Lord, as a father, as a prophet, x>. 2.; he prayed to God for them, and commended them to his grace. In the name of the Word of the Lord, so the Targum, the essential eternal Word, who is Jehovah, and through whom all blessings come to us.

7. Then on that day David delivered first this psalm, to thank the Lord, into the hand of Asaph and his brethren. 0. Give thanks unto the Lord, call upon his name, make known his deeds among the people. 9. Sing unto him, sing psalms unto him, talk ye of all his wondrous works. 10. Glory ye in his holy name: let the heart of them rejoice that seek the Lord. 11. Seek the Lord and his strength, seek his face continually. 12. Remember his marvellous works that he hath done, his wonders, and the judgments of his mouth; 13. O ye seed of Israel his servant, ye children of Jacob his chosen ones. 14. He is the Lord our God; his judgments are in all the earth. 15. Be ye mindful always of his covenant, the word ivhich he commanded to a thousand generations; 16. Even of the covenant which he made with Abraham, and of his oath unto Isaac ; 17. And hath confirmed the same to Jacob for a law, a7id to Israel for an everlasting covenant, 18. Saying, Unto thee will I give the land of Canaan, the lot of your inheritance; 19. V^hen ye were but few, even a few, and strangers in it. 20. And ni/ien they went from nation to nation, and from one kingdom to another people; 21. He suffered no man to do them wrong; yea, he reproved kings for their sakes, 22. Saying, Touch not mine anointed, and do my prophets no harm. 23. Sing unto the Lord, all the earth; show forth from day to day his salvation. 24. Declare his glory among the heathen ; his marvellous works among all nations. 25: For great is the Lord, and greatly to be praised: he also is to be feared above all gods. 26. For all the gods of the people are idols: but the Lord made the heavens. 27, Glory and honour are in his presence; strength and gladness are in his place. 28. Give unto the Lord, ye kindreds of the people, give unto the Lord glory and strength. 29. Give unto the Lord the glory due unto his name: bring an offering, and come before him; worship the Lord in the beauty of holiness. 30. Fear before him, all the earth: the world also shall he stable, that it be not moved. 31. Let the heavens be glad, and let the earth rejoice: and let men say among the nations, The Lord reigneth. 32. Let the sea roar, and the fulness thereof; let the fields rejoice, and all that is

I. CHRONICLES, XVI.

therein. 33. Then snail the trees of the wood sing out at the presence of the Lord, because he cometh to judge the earth. 34. O give thanks unto the Lord ; for he is good: for his mercy endureth for ever. 35. And say ye, Save us, O God of our salvation, and gather us together, and dehver us from the heathen, that we may give thanks to thy holy name, and glory in' thy praise. 36. Blessed he the Lord God of Israel for ever and ever. And all the people said, Amen, and praised the Lord.

We have here the thanksgiving-psalm which David, by the Spirit, composed, and deUvered by the chief musician, to be sung upon occasion of the public entry the ark made into the tent prepared tor it; some think he had appointed this hymn to be daily used in the temple-service, as duly as the day came^ whatever other psalms they sung, they must not omit this. David had penned many psalms before this, some in the time of his troubles by Saul. This was composed before; but was now first delivered into the hand of Asaph, for the use of the church. It is gathered out of several psalms. From the beginning to v. 23. is taken from Ps. 105. 1, &c.; and then v. 23. to v. 34. is the whole 96th

gsalm, with little variation; t.<. 34. is taken from s. 136. 1. and divers others; and then the two last verses are taken from the close of Ps. 106. which, some think, warrants us to do likewise, to make up hymns out of David's psalms, a pai't of one, and a part of another, put together, so as may be most l>roper to express and excite the devotion of christians.

These psalms will be best expounded in their proper places; (if the Lord will;) here we take them as they are put together, with a design to thank the Lord, v. 7. a great duty, to which we need to be excited, and in which we need to be assisted.

1. Let God be glorified in our praises, let his honour be the centre in which all the lines meet. Let us glorify him by our thanksgivings, Give thanks to the Lord; by our pi-ayers, Call on his vame, v. 8.; by our songs, Sing fisalms unto him; by our discourse. Talk of all his ivondrous works, V. 9. Glorify him as a great God, and greatly to be praised, V. 25. as supreme God, (above all gods,) as sole God: for all others are idols, v. 26. (ilorify him as most bright and blessed in himself. Glory and honour are in hui firesence, v. 27.; as Creator, The Lord made the heavens; as the Ruler of the whole creation. His judgments are in all the earth, v. 14.; and as our's, He is the Lord our God. Thus must we give unto the Lord the glory due to his name, v. 28, 29. and own it, and much more, his due.

2. Let others l)e edified and instructed. Make knov^n his deeds among the people, v. 8. Declare his glory amo7ig the heathen, v. 24. that those who are strangers to him. may be led into acquaintance with him, allegiance to him, and the adoration of him. Thus must we serve the interests of his kingdom among men, that all the earth may fear before him, V. 30.

3. Let us be ourselves encouraged to triumph and trust in God. They that give glory to God's name, are allowed to glory in it, v. 10. to value themselves upon their relation to God, and venture themselves upon his pr-imise to them. Let the heart of them rejoice, that seek the Lord, much more they that have found him. Seek him, and his

strength, and his face; that is, seek him by tht ark of his strength, in which he nujiifests himself.

4. Let the everlasting covenant be the great mar ter of our joy and praise; v. 15, Be ye mindful of his covenant. In the parallel place it is, Ife will be ever mindful of it, Ps. 105. 8. Seeing God never will forget it, we never nmst. The covenant i^ said to be commanded; because God has obliged us to obey the conditions of it, and because he has both authority to make the promise, and ability to make it good. This covenant was ancient, yet never to be forgotten. It was made with Abraham, Isaai.. and Jacob, who were Ung since dead, v. 16--IS. yet still sure to the spiritual seed, and tlie promises of it pleadable.

5. Let God's former mercies to his people of old, to our ancestors and predecessors in profession, be commemorated by us now, with thankfulness to his praise. Let it be remembered, how God protected the patriarchs in their unsettled condition, when they came strangers to Canaan, and were sojourners in it; when they were few, and might easily have been swallowed up; when they were continually upon the remove, and so exposed; when there were many that bore them ill-will, and sought to do them mischief: yet no man was suffered to do them wrong; not the Canaanites, Philistines, Egyptians; kings were reproved, and plagued, for their sakes. Pharaoh was so, and Abimelech. They were the anointed of the Lord, sanctified by his grace, sanctified to his glory, and had received the unction rf the Spirit. They were his prophets, instnicted in the things of God themselves, and crmmissioned to instruct others; (and prophets are said to be anointed, 1 Kings 19. 16. Isa. 61. 1.) andtherefoie if any touch them, they touch the apple cf God's eye; if any harm them, it is at their peril, v. 19«'22.

_ 6. Let the great salvation of the Lord be especially the subject of our praises: v. 23, Show forth

from day to day his salvation; that is, (says Bishop Patrick,) his promised salvation by Christ. We have reason to celebrate that, from day to day; for we daily receive the benefit of it, and it is a subject that can never be exhausted.

7. Let 'God be praised by a due and constant attendance upon him in the ordinances he has appointed; Bring an offering, then, the fruit of the ground, now, the fruit of the lips, of the heart, Heb 13. 15.; and vjorship him in the beauty of holiness, in the holy place, and in a holv manner, v. 29. Holiness is the beauty of the Lord, the beauty of all sanctified souls, and all religious perform' ances.

8. Let God's universal monarchy be the fear nnd joy of all people. Let us reverence it; Fear before him, all the earth. And let us rejoice in it: Let the heavens be glad and rejoice, because the Lord reigns; and that establishes the world, so that though it be moved, it cannot be j-cmoved, nor the measures broken, which Infinite Wisdom has taken in the government of it, v. SO, 31.

9. Let the prospect of the judgment to come, inspire us with an awful pleasure. Let earth and sea, fields and woods, though in the great day c)f the Lord they will all be consumed, yet rejoice that he will come, doth come, to judgr the earth, v. 32, 33.

10. In the midst of our praises, we must not f r-get to pray for the succour imd i elicf of those spints and servants of God, that are in distress; v. 25, Save us, gather us, deliver us from the heathen, those of us that are scattered, and oppressed. When we are rejoicing in God's favours to us, we must remember our afflicted brethren, and pray for their salvation and delivenmce as our own. 'We are members one of another; ; nd therefore when we mean, "Lord, save them," it is not \m\ roper to say, "Lord, save us."

1. CHROxXlCLES, XVII.

6^9

Lastly, Let us make God the Alpha and Omega of all our praises. He began, v.-8, Give thai.ks to (he Lord; he concludes, v. 36, Blessed be the Lord. And whereas in the place whence this doxology is taken, (Ps. 106. 48.) it is added, Let all the people say. Amen; Hallelujah; here we find that they did according to that directory: All the peofile said. Amen, and firaised the Lord. When the Levites liad finished this psalm of prayer and praise, then, and not till then, the people that attended, signified their consent and concurrence, by saying. Amen. And so they praised the Lord, much affected, no doubt, with this newly instituted way of devotion, which had been hitherto used in the schools of the prophets only, 1 Sam. 10. 5. And if this way of praising God, filease the Lord better than an ox or a bullock that has horns and hoofs, the humble shall see it, and be glad, Ps. 69. 31, 32.

37. So he left there, before the ark of the covenant of the Lord, Asaph and his brethren, to minister before the ark continually, as every day's work required : 38. And Obed-edom, with their brethren, threescore and eight; Obed-edom also, the son of Jeduthun, and Hosah, to be porters: 39. And Zadok the priest, and his brethren the priests, before the tabernacle of the Lord in the high place that ivas at Gibeon, 40. To offer burnt-offerings unto the Lord upon the altar of the burnt-offering continually, morning and evening, and to do according to all that is written in the law of the Lord, which he commanded Israel: 41. And with them Heman and Jeduthim, and the rest that were chosen, who were expressed by name, to give thanks to the Lord, because his mercy endiireth for ever: 42. And with them Heman and Jeduthun, with trumpets and cymbals for those that should make a sound, and with musical instruments of God. And the sons of Jeduthun were porters. 43. And all the people departed, every man to his house : and David returned to bless his house.

The worship of God is not only to be the work of a solemn day now and then, brought in to grace •' triuinph; but it ought to be the work of every day. David therefore settles it here for a constancy; yjuts it into a method, which he obliged those that officiated to observe in their respective posts.

In the tabernacle of Moses, and afterward in the temple of Solomon, the ark and the altar were together; but ever since Eli's time, they had been Sep crated, and still continued so till the temple was built. I cannot conceive what reason there was, why David, who knew the law, and was zealous for it, did not either bring the ark to Gibeon, where the tabernacle and the altar were, or bring them to. mount Zion, where the ark was. Perhaps the curtains and hangings of Moses's tabernacle were so worn with time and weather, that they were not fit to be removed, nor fit to be a shelter for the ark; and yet he would not make all new, but only a tent for the ark, because the time was at hand when the temple should be built. Whatever was the reason, all David's time, they were asunder: but he took ••.are that neither of them should be neglected.

I At Jerusalem where the ark was, Asaph and

his brethren were appointed to attend, to minister before the ark continually, with songs of praise, as every day's ivork required, v. 37. No sacrifices were oflFered there, nor incense burnt, because the altars were not there; but David's prayers were directed as incense, and the lifting up of his hands as the evening sacrifice, Ps. 141. 2. So early did spiritual woi ship take place of ceremonial.

2. Yet the ceremonial worship, being of divine institution, must by no means be omitted; and therefore at Gibeon were the altars where the priests attended; for their work was to sacrifice, and burn incense; and that they did continually, morning and evening, according to the law of Moses, v. 39, 40. These must be kept up, because, however in their own nature they were inferior to the moral services of prayer and praise, yet, as they were types of the mediation of Christ, they had a great deal of honour put upon them, and the observance of them was of great consequence. Here Zadok attended, to preside in the service of the altar; as (it is probable) Abiathar settled in Jerusalem, to attend the ark, because he had the breast-plate of judgment, which must be consulted before the ark: this is the reason why we read that in David's time, both Zadok and Abiathar were the priests, 2 Sam. 8. 17.—15. 29. one, where the altar was, and the other, where the ark was. At Gibeon, where the altars were, David also appointed singers to give thanks to the Lord; and the burthen of all their songs must be, J^or his mercy endurethfor ex'er, x'. 41. They did it tvith musical instruments of God; such instruments as were appointed and appropriated to this service, net such as they used on other occasions. Between common mirth, and holy joy, there is a vast difference; and the limits and distances between them must be carefully observed and kept up.

Matters being thus settled, and the affairs of religion put into a happy channel, (1.) The people were satisfied, and went home pleased. (2.) David returned to bless his house, resolving to keep up his family-worship still, which public worship must not supersede.

CHAP. XVIL

This excellent chapter is the same with 2 Sam. 7. It will be worth while to look back upon what was there said upon it. Two things in greneral we have in it. 1. God's gracious acceptance of David's purpose to build him a house, and the promise he made thereupon, v. 1..I5. II. David's gracious acceptance of God's good promise to build him a house, and the prayer he made thereupon, V. 16..27.

1. I^TOW it came to pass, as David sat in 1.^ his house, that David said to Nathan the prophet, Lo, I dwell in a house of cedars, but the ark of the covenant of the Lord remaineth under curtains. 2. Then Nathan said unto David, Do all that is in thy heart; for God is with thee. 3. And it came to pass the same night, that the word of God came to Nathan, saying, 4. Go and tell David my servant, Thus saith the Lord, Thou shalt not build me a house to dwell in: 5. For I have not dwelt in a house since the day that I brought up Jsrat unto this day; but have gone from tent to tent, and from one tabernacle to another. 6. Wheresoever I have walked with all Israel, spake I a word to any of the judges of Israel, whom I commanded to feed m)

I. CHRONICLES, XVII.

people, saying, Why liave ye not built me j a house of cedars ? 7. Now therefore thus shall thou say unto my servant David, Tlius sailh the Lord of hosts, I took thee from the sheepcote, even from following the sheep, that thou shouldest be ruler over my people Israel; 8. And I have been with thee whithersoever thou hast walked, and have cut off all thine enemies from before thee, and have made thee a name like the name of the great men that are in the earth. ^. Also I will ordain a place for my people Israel, and will plant them, and they shall dwell m their place, and shall be moved no more ; neither shall the children of wickedness waste them any more, as at the beginning, 10. And since the time that I commanded judges to be over my people Israel. Moreover, I will subdue all thine enemies. Furthermore I tell thee, that the Lord will build thee a house. 11. And it shall come to pass, when thy days be expired, that thou must go to be with thy fathers, that I will raise up thy seed after thee, which shall be of thy sons; and I will es-tabhsh his kingdom. 12. He shall build me a house, and I will establish his throne for ever. 13. I will be his father, and he shall be my son; and I will not take my mercy away from him, as I took it from him that was before thee : 14. But I will settle him in my house and in my kingdom for ever; and his throne shall be established for evermore. 15. According to all these words, and according to all this vision, so did Nathan speak unto David.

Let us observe here,

I. How desirous and solicitous good people should De, to serve the interests of God's kingdom in the world, to the utnnost of their capacity. David could not be easy in a house of cedar, while the ark ■was lodged within curtains, v. 1. The concerns of the public should always be near our hearts. What pleasure can we take in our own prosperity, if we see not the good of Jerusalem? When David is advanced to wealth and power, see what his cares and projects are. Not, "What shall I do for my ch" dren, to get portions for them? What shall I d< lO fill my coffers, and enlarge my dominions?" But, "What shall I do for God, to serve and honour him ?" They that are contriving where to bestow their fruits and their goods, would do well to inquire ■what condition the ark is in, and whether some may not be well bestowed upon it.

II. How ready God's prophets should be to encourage every good pui-pose. Nathan was no sooner aware of David's good design, than he biuif him go, and do all that was within his heart, v. 2. for he had no reason to doubt that Ciod was with him in it. Ministers should stir up tlie gifts and graces that are in others, as well as in themselves.

III. How little God affects external pomp and splendor in his service. His ark was content with a tabermrle, t'. 5. and he never so much as men-ti' ;!cd the building of a house for it; no, not when he iiad fixed his people in great and goodly cities

which they builded not, Deut 6. 10. He commanded the judges to feed his fieople, but never bid them build him a house, v. 6. We may well be content a while with mean accommodations; God's ark WHS so.

IV. How graciously God accepts his people's good purposes, yea, though he himself prevents the performance of them. David must not build this house, V. 4. He must prepare for it, but not do it; as Moses must bring Israel within sight of Canaan, but must then leave it to Joshua to put them in possession of it. It is the prerogative of Christ to be both the Author and Finisher of his work. Yet he must not think that, because he was not permitted to build the temple, 1. His preferment was in vain; no, "/ took thee from the sheepcote, though not to be a builder of the temple, yet to be ruler over my fieofile Israel; that is honour enough for thee, leave the other to one that shall come after thee,"T;. 7. Why should one man think to engross all the business, and to bring every good work to perfection; let something be left for them that succeed. God had given him victories, and made him a name, v. 8. and, further, intended by him to establish his people Israel, and secure them against their enemies, v. 9. That must be his work, who is a man of war, and fit for it, and he must let building of churches alone for one that was never cut out for a soldier. Nor, 2. Must he think that his good purpose was in vain, and that he should lose the reward*of it; no, it being God's act to prevent the execution of it, he shall be as fully recompensed as if he had done it. The Lord will build thee a house, and annex the crown of Israel to it, v. 10. If tliere be a willing mind, it shall not only be accepted, but thus rewarded. Nor, 3. Must he think that because he might not do this good work, therefore it ne\er would be done, and that it was in vain to think of it; no, I will raise ufi thy seed, and he shall build me a house, v. 11, 12. God's temple shall be built in the time appointed, though we may net have the honour of helping to build it, or the satisfaction of seeing it built. Nor, 4. Must he confine his thoughts to the temporal prosperity of his family, but must entertain himself with the prospect of the kingdom of the Messiah, who should descend from his loins, and whose throne ^\vo\i\dihQ. established for exiermore, -v. 14. Solomon was not so settled in God's house, as he shouldhave been, nor was his family settled in the kingdom; "But there shall be one descend from thee whom I will settle in my house, and in my kingdom;" which intimates that he should be both a High Priest over the house of Gcd, and should have the sole administration of the affairs of God's kingdom among men, all power both in heaven and in earth, in the house and in the kingdom, in the church, and in the world. He sliall be a Priest upon his throne, and the counsel of peace shall be between them both, and he shall build the temple of the Lord, Zech. 6. 12, 13.

16. And David the king came and sat before the Lord, and said, Who mn I, O Lord God, and what is my house, that thou hast brought me hitherto? 17. And yet this was a small thing in thine eyes, O God ; for thou hast also spoken of thy servant's house for a great while to come, and hast regarded me according to the estate of a man of high degree, O Lord God, 18 What can David speak more to thee for the honour of thy servant ? for thou knowest thy servant. 19. O Lord, for thy servant's

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sake, and according to thine own heart, hast thou done all this greatness, in making known all these great things. 20. O Lord, there is none like thee, neither is there any God besides thee, according to all that we have heard with our ears. 21. And what one nation in the earth is like thy people Israel, whom God went to redeem to be his own people, to make thee a name of greatness and terribleness, by driving out nations from before thy people, whom thou hast redeemed out of Egypt ? 22. For thy people Israel didst thou make thine own people for ever; and thou. Lord, becamest their God, 23. Therefore now. Lord, let the thing that thou hast spoken concerning thy servant, and concerning his house, be established for ever, and do as thou hast said. 24. Let it, even be established, that thy name may be magnified for ever, saying, The Lord of hosts is the God of Israel, even a God to Israel : and let the house of David thy servant be established before thee. 25. For thou, O [ my God, hast told thy servant that thou wilt build him a house; therefore thy servant hath found in his heart to pray before thee. 26. And now, Lord, thou art God, and hast promised this goodness unto thy servant; 27. Now, therefore, let it please thee to bless the house of thy servant, that it may be before thee for ever: for thou bles-sest, O Lord, and it shall be blessed for ever.

We have here David's solemn address to God, in answer to the gracious message he had now received from him. By faith he receives the promises, embraces them, and is persuaded of them, as the patriarchs, Heb. 11. 13. How humbly does he here abase himself, and acknowledge his own unworthi-ness! How highly does he advance the name of God, and admire his condescending grace and favour! With what devout affections does he magnify the God of Israel, and what a value has he for the Israel of God! With what an assurance does he build upon the promise, and with what a lively faith does he put it in suit! What an example is this to us of humble, believing, fervent, prayers! The Lord enables us all thus to seek him! These things were largely observed, 2 Sam. 7. We shall therefore here observe only those few expressions, in which tlie pi-ayer, as we find it here, differs from the record of it there, and has something added to it.

I. That which is there expressed by way of question, (7s this (he manner of men, O Lord God?) is here an acknowledgment, " Thou hast regarded me according to the estate of a man of high degree. Thou hast made me a great man, and then treated me accordingly." God by the cove-vant relations into which he admits belie\ ers, the titles he gives them, the favours he bestows on them, and the preparations he has made for them, regards them according to the estate of men of high degree, though thev are mean and vile. Having himself distinc;uished them, he treats them as persons of disrincti"-!!, according to the quality he has

been pleased to put upon them. Some give these words here another reading, Thou hast looked upon me in the form of a man, who art in the highest, the Lord God; or. Thou hast made me to see, according to the form of a man, the majesty of the Lord God." And so it points at the Messiah; for as Abraham, so Da\id, s.iw his day, and was glad; saw it by faith, saw him m fashion, as a man, the Word niadejlcsh; and yet saw his glory as that of the only begotten of the Father. And this was it, that God spake concerning his hcuse, for a great while to come, the foresight of which aflccted him more than any thing. And let it not Ije thought strange that David should speuk h<.: plainly of the two natures of Christ, who in spirit called him Lord, though he knew he was to h& his 'Son, Ps. 110. 1. and foresaw him lower than the angels for a little while, but afterward crowned with glory and honour, Heb. 2. 6, 7.

II. ifTiat can David say more unto thre, it is here added, for the honour of thy serx'ant? v. 18. Note, The honour God puts upon his servants, by taking them into covenant and communion with himself, is so great, that they need not, they cannot, desire to be more highly honoured. Were they to sit down and wish, they could not speak more for their own honour, than that which the word of God has spoken.

III. It is very observable that what in Samuel is said to he for thy word's sake, is here said to he for thy servant's sake, v. 18. Jesus Christ is both the Word of God, Rev. 19. 13. and the Servant of God, Isa. 42. 1. and it is for his sake, upon the score of his mediation, that the promises are bt th made, and made good, to all believers; it is in him, that they are yea and amen. For his sake it is done, for his sake it is made known; to him we owe all this greatness, from him we are to expect all these great things; they are the unsearchable riches of Christ, which, if by faith we see in themselves, and see in the hand of the Lord Jesus, we cannot but magnify as great things, the only true greatness, and speak honourably of accordingly.

IV. In Samuel, the Lord of hosts is said to be the God over Israel; here he is said to be the God of Israel, even a God to Israel, v. 24. His being the God of Israel, bespeaks his having the name of their God, and so calling himself; his being a God to Israel, bespeaks his answering to the name, his filling up the relation, and doing all that to them, which might be expected from him. There were those that were called gods of such and such nations, gods of Assyria and Egypt, gods of Hamad and Arpad; but they were no gods to them, for they stood them in no stead at all, were mere ciphers, and nothing but a name; but the God of Israel is a God to Israel; all his attributes and perfections redound to their real benefit and advantage. Happy therefore, thrice happy, is the people whose God is Jehovah, for he will be a God to them, a God all-sufficient.

V. The closing words, in Samuel, are, Tl'ith thy blessing let (he house of thy senmnt be blessed for ever. That is the language of a holy desire. But the closing words here, are the language of a most holy faith; For thou blessest, O Lord, and it shall be blessed for ever, v. 27. 1. He is therefore encouraged to beg a blessing because Gnd had intimated to him that he had blessings in store for him and his family; " Thou blessest, O Lord, and therefore unto thee shall all flesh come for a blessing; unto thee do I come for the blessing promised to me." Promises are intended to direct and excite prayer. Has God said, I will bless? Let our hearts answer, Lord bless me. 2. He is therefore earnest f( r the blessing, because those whrm God blesses, are truly and eternally blessed. Thou blessrst, and

I. CHRONICLES, XVIII.

^hall be blessed. Men can but beg the blessing, it is God that commands it; what he designs, he effects; what he promises, he performs; saying and doing are not two things with him. Nay, it shall be blessed for ever. His blessings shall not be revoked, cannot be opposed, and the benefits conferred by them, ai-e such as will survive time and days. David's pr lyer concludes as God's promise did, v. 14. with that which is for ever. God's word looks at things eternal, and so should our desires and hopes.

CHAP. XVIII.

David's piety and his prayer we had an account of in the foregoing chapter; here follows immediately that which which one might reasonably expect, an account of his prosperity^ for they that seek first the kingdom of God, and the righteousness thereof, as David did, shall have other things added to them, as far as God sees good for them. Here is, I. His prosperity abroad. He conquered the Philistines, v. I. the Moabites, v. 2. the king of Zobah, V. 3, 4. the Syrians, v. 6. . 8. made the king of Hamath his tributary, v. 9 .. 11. and the Edomites, v. 12, 13. II. His prosperity at home. His court and kingdom flourished, v. 14.. 17. All this we had an account of before, 2 Sam. 8.

1. I^TOW after this it came to pass, that X^ David smote the Phihstines, and subdued them, and took Gath and her towns out of the hand of the Philistines. 2. And he smote Moab: and the Moabites became David's servants, and brought gifts.

3. And David smote Hadarezer king of Zobah unto Hamath, as he went to sta-bhsh his dominion by the river Euphrates.

4. And David took from him a thousand chariots, and seven thousand horsemen, and twenty thousand footmen: David also houghed all the chariot-corses, but reserved of them a hundred chariots. 5. And when the Syrians of Damascus came to help Hadarezer king of Zobah, David slew of the Syrians two and twenty thousand men. 6. Then David put garrisons in Syria-damas-cus; and the Syrians became David's servants, and brought gifts. Thus the Lord preserved David whithersoever he went. 7. And David took the shields of gold that were on the servants of Hadarezer, and brought them to Jerusalem. 8. Likewise from Tibhath, and from Chun, cities of Hadarezer, brougiit David very much brass, wherewith Solomon made the brazen sea, and the pillars, and the vessels of brass.

Jifcer this, it is said, x;. 1. David did those great exploits. After the sweet communion he had with God by the word and prayer in the foregoing chapter, he went on in his work with an extraordinary vigour and courage, conquering; and to conquer. Thus Jacob, after his vision, lifted up his feet, Gen. 29. 1.

We have taken a view of these victories before, and shall now only observe,

1. Those that have been long enemies to the Israel of God will be brought down at last. The Philistines had, for several generations, been vexatious to Israel, but now David subdued them, v. 1. Thus shall all opposing rule, princijiality and flow-

er, be, at the end of time, put down by the Son ol David, and the most inveterate enemies shall fall before him.

2. Such is the uncertainty of this world, that fre quently men lose their wealth and power, thei. when they think to confirm it. Hadarezer was smitten as he went to establish his dominion, u. 3.

3. j1 horse is a vain thing for safety, so David said, Ps. 33. 17. and, it seems, he believed what he said, for he houghed the chariot-horses, v. 4. Being resolved not tc trust .to them, (Ps. 20. 7.) he would not use them.

4. The enemies of God's church are often made to ruin themsehes by helping one another, v. 5. The Syrians of Damascus were smitten when they came to help Hadarezer. When hand thus joins in hand, they shall not only not go unpunished, but thereby they shall be gathered as the sheaves into the floor, Mic. 4. 11, 12.

5. The wealth of the sinner sometimes proves to have been laid up. for the just. The Syrians brought gifts, v. 6. Their shields of gold, and their brass, were brought to Jerusalem, v. 7, 8. As the labernacle was built of the spoils of the Egyptians, so the temple of the spoils of other Gentile nations. A happy presage of the interest the Gentiles should have in the gospel church.

9. Now when Tou king of Hamath heard how David had smitten all the host of Hadarezer king of Zobah, 10. He sent Hadoram his son to king David, to inquire of his welfare, and to congratulate him, because he had fought against Hadarezer, and smitten him; (for Hadarezer had war with Tou ;) and with him all manner of vessels of gold and silver and brass. 11. Them also king David dedicated unto the Lord, with the silver and the gold that he brought from all these nations; from Edom and from Moab, and from the children of Ammon, and from the Philistines, and from Amalek, 12. Moreover Abishai the son of Zeruiah slew of the Edomites, in the valley of Salt, eighteen thousand. 13. And he put garrisons in Edom ; and all the Edomites became David's servants. Thus the Lord preserved David whithersoever he went. 14. So David reigned over all Israel, and executed judgment and justice among all his people. 15. And Joab the son of Zeruiah teas over the host; and Jehoshaphat the son of Ahilud, recorder. 16. And Zadok the son of Ahitub, and Abimelech the son of Abiathar, were the priests; and Shavsha was scribe ; 17. And Benaiah the son of Jehoiada loas over the Cherethites and the Pelethites; and the sons of David were chief about the king.

Here let us learn,

1. That it is our interest to make those our friends, who have the presence of God with them. The king of Hamath hearing of David's great success, sent to congratulate him, and to court his favoui with a noble present, v. 9, 10. It is in vain to contend with the Son nf David: Kiss the Son, therefore, lest he be angry; let the kings and judges of the

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eaith, and all infericr people ton, be thus wise, thus instructed, Tiie preseais we are to bring him, are not venscis of gold end silver, as here; (those shall be welcome to him, wh'' have no such presents to bring;) but our hearts and sincere affections, our own selves, our wh;.le selves, we must present to him as living s icrifices.

2. That what God blesses us with, we must ho-•lour him with. The presents of his friends, as well IS the spoils of his enemies, David dedicated unto ihe Lord, v. 11. that is, lie laid them up toward the Duilding and enriching of the temple. That is most truly and most comfortably our own, which we have consecrated unto the Lord, and which we use for his glory. Let our merchandise and our hire be holiness to the Lord, Isa. 23. 18.

3. That those who take God along with them whithersoever they go, may expect to prosper, and be preserved, whithersoever they go. It was said before, v. 6. and here again, v. 13, that the Lord preserved David ivhithersoever he ivent. Those are always under the eye of God, that have God always in their eye.

4. God gives men power, not that they may look great with it, but that they may do good with it When David reigned over all Israel, he executed judgment arid justice among all his fieople, and so answered the end of his elevation. He was not so intent on his conquests abroad, as to neglect the administration of justice at home. Herein he served the purposes of the kingdom of providence, and of that God who sits in the throne judging right; and was an eminent type of the Messiah, the scefitre of •whose kingdom ii a right scefitre.

CHAP. XIX.

The story is here repeated of David's war with the Ammonites, and the Syrians their allies, and the victories he obtained over them, which we readjust as it is here related, 2 Sam. 10. Here is I. David's civility to the king of Aramon, in sending an embassy of condolence to him, on occasion of his father's death, v. I, 2- II. His great incivility to David, in the base usage he gave to his ambassadors, v. 3, 4. III. David's just resentment of it, and the war which broke out, thereupon, in which the Ammonites acted politically, in bringing the Syrians to their assistance, v. 6, 7. Joab did bravely, v. 8. . 13. and Israel was once and again victorious, v. 14,. 19.

1. ^"^TO^V it came to pass after this, that X^ Nahash the king of the children of Ammon died, and his son reigned in his stead. 2. And David said, I will show kindness unto Hanun the son of Nahash, because his father showed kindness to me. And David sent messengers to comfort him concerning his father. So the servants of David came into the land of the children of Ammon to Hanun, to comfort him. 3. But the princes of the children of Ammon said to Hanun, Thinkest thou that David doth honour thy father, that he hath sent comforters unto thee? are not his servants come unto thee for to search, and to overthrow, Hnd to spy out the land? 4. AVherefore Hanun took David's servants, and shaved them, and cut off their garments in the midst, hard by their buttocks, and sent them away. 5. Then there went certain, and told David how the men were served. And he sent to meet them; (for the men were greatly ashamed.) And the king sa'd, Tarry at Je-

richo until your beards be grown, ana then return.

Let us here observe,

1. That it becomes good people to be neighbourly, and especially to be grateful. David will pay respect to Hanun, because he is his neighbour; and religion teaches us to be civil and obliging to all, to honour all men, and to be ready to do all offices of kindness to those we live among; nor n)ust difference in religion be an obstruction to it. But, beside this, David remembers the kindness which his father showed to him. They that have received kindness, must return it, as they have ability and opportunity: they that ha\e received it fr.om the parents, must retui n it to the children, when they are gone.

2. That, as saith the proverb of the ancients. Wickedness firoceedeth from the wicked, 1 Sam. 24. 13. The vile person will speak villany, and the in-stiuments of the churl will be evil, to destroy those ivith lying words, that s/ieak right, Isa. 32. 6, 7. They that are base, and design ill themselves, are apt to be jealous, and to suspect ill of others without cause. Hanun's servants suggested that David's ambassadors came as spies; as if so great and mighty a man as David, needed to do so mean a thing. If he had any design upon the Ammonites, he could effect it by open force, and had no occasion for any fraudulent practices; or, as if a man of such virtue and honour would do so base a thing. Yet Hanun hearkened to the suggestion, and, against the law of nations, treated David's ambassadors villanously.

3. Masters ought to protect their serv ants, and, with the greatest tenderness, to concern themselves for them, if they come by any loss or damage in their service. David did so for his ambassadors, v. 5. Christ will do so for his ministers; and let all masters thus give unto their sejn.'ants that which is just and equal.

6. And when the children of Ammon saw that they had made themselves odious tc David, Hanun and the children of Ammon sent a thousand talents of silver to hire them chariots and horsemen out of Mesopotamia, and out of Syria-maachah, and out of Zo-bah. 7. So they hired thirty and two thousand chariots, and the king of Maachah and his people, who came and pitched before Medeba. And the children of Ammon gathered themselves together from their cities, and came fo battle. 8. And when David heard of it, he sent Joab, and all the host of the mighty men. 9. And the children of Ammon came out, and put the battle in array before the gate of the city; and the kings that were come ivere by themselves in the field. 10. Now when Joab saw that the battle was set against him before and behind, he chose out of all the choice of Israel, and put them in array against the Syrians. 11. And the rest of the people he delivered unto the hand of Abishai his brother, and they set themselves in array against the children of Ammon. 12. And he said, If the Syrians be too strong for me, then thou shalt help me: but if the children of Ammon be too strong for thee, then I will help thee.

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13. Be of good courage, and let us behave ourselves valianUy for our people, and for the cities of our God ; and let the Lord do that which is good in his sight. 14. So Joab, and the people that tvere with him, drew nigh before the Syrians unto the battle ; and they fled before him. 15. And when the children of Ammon saw that the Syrians were fled, they lii<;ewise fled before Abishai his brother, and entered into the city. Then Joab came to Jerusalem. 16. And when the Syrians saw that they were put to the worse before Israel, they sent messengers, and drew forth the Syrians that loere beyond the river; and Shophach, the captain of the host of Hadarezer, went before them. 17. And it was told David ; and he gathered all Israel, and passed over Jordan, and came upon them, and set the battle in array against them. So when David had put the battle in array against the Syrians, they fought with him. 18. But the Syrians fled before Israel; and David slew of the Syrians seven thousand men which fought in chariots, and forty thousand footmen, and killed Shophach the captain of the host. 19. And when the servants of Hadarezer saw that they were put to the worse before Israel, they made peace with David, and became his servants; neither would the Syrians help the children of Ammon any more.

We may see here,

1. How the hearts of sinners that are marked for ruin, are hardened to their destruction. The children of Ammon saw that they had made themsel-vea odious to David, v. 6. and then it had been their wisdom to have desired conditions of peace, to have humbled themselves, and offered any satisfaction for the injury they had done him; the rather, because they had made themselves not only odious to David, but obnoxious to the justice of God, who is King of nations, and will assert the injured rights, and maintain the violated laws of nations. But, instead of this, they prepared ^or war, and so brought upon themselves, by David's hand, those desolations which he never intended them.

2. How the courage of brave men is heightened and invigorated by difficulties. When Joab saw that the battle was set against him, before and behind, V. 10. instead of meditating a retreat, he doubled his resolution; and though he could not double, he divided his army, and not only spake, but acted, like a gallant man, that had great presence of mind when he saw himself surrounded. He engaged with his brother for mutual assistance, v. 12. excited himself, and the rest of the officers, to act vigorously in their respective posts, with an eye to God's glory, and their country's good, not to any honour and advantir^x; of their own; and then left the issue to God: Let thr J^ord do that nvhkh is right in his sight.

3. How vain the greatest art and strength are against justice and equity. The Ammonites did their utmost; they brought as good a force into the field, and disposed it with as much policy as possible; yet, having a bad cause, and acting in defence of wrong, it would not do; they were ])ul to the worst. Right will prevail, and triumoh at last.

4. To how little purpose is it for those to rally again, and reinforce themselves, that have not God on their side. The Syrians, though no way concerned in the merits of the cause, but serving only as mercenaries, to the Ammonites, when they were beaten, thought themselves concerned to retrieve their honour; and therefore called in the assistance of the Syrians on the other side Euphrates; but to no purpose, still they^^erf before Israel, v. 18. they lost 7000 men, who are said to be the men of 70'<' chariots, 2. Sam. 10. 18. For as now, in a man ot war for sea-service, they allot ten men to a gun; so then, in land-service, ten men to a chai iot.

5. Those who have meddled with strife that belongs not to them, and have found that they meddled to their own hurt, do well to learn wit at length, and meddle no further. The Syrians finding that Israel was the conquering side, no: only brake off their alliance with the Ammonites, and would help them no more, v. 19, but made peace with David, and be-came his servants. Let those who have in vain stood it out against God, be thus wise for themselves, and agree with him quickly while they are in the way. Let them become his servants ; for they cannot but see themselves undone, if they be his enemies.

CHAP. XX.

Here is a repetition of the story of David's wars, I. With the Ammonites, and the taking of Rabbah, y. 1,. S. II. With the giants of the PhiHstines, v. 4.. 8.

1. A ND it came to pass, that after the J\. year was expired, at the time that kings go out to batt/e, Joab led forth the power of the army, and wasted the country of the children of Ammon, and came and besieged Rabbah ; (but David tarried at Jerusalem.) And Joab smote Rabbah, and destroyed it. 2. And David took the crown of their king from off his head, and found it to weigh a talent of gold, and thei^e loere precious stones in it: and it was sel upon David's head: and he brought also exceeding much spoil out of the city. 3. And he brought out the people that were in it, and cut them with saws, and with harrows of iron, and with axes: even so dealt Davie with aU the cities of the children of Ammon And David and all the people returned to Jerusalem.

How the army of the Ammonites, and their allies, were routed in the field, we read in the foregoing chapters. PTere we have the destruction of Rab bah, the metropolis of their kingdom, t<. 1. the putting of their king's crown upon David's head, V. 2. and the great severity that was used toward the people, v. 3. This we had a more full account of, 2 Sam. 11. and 12. and cannot but remember by this sad token, that while Joab was besieging Rabbah, David fell into that great sin, in the matter of Uriah.

But it is observable that though the rest of the story be repeated, that is not; a hint only is given of it in those words, {But David tarried at Jerusalem,) which lie here in a parenthesis. If he had t)een abroad with his army, he had been out of the way of that temptation; but, indulging his ease, he fell into uncleanness. Now, as th? relating of the sin David fell into, is an instance '"f the impartiality and fidelity of the sacred writer^, so the avoiding

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of the repetition of it here, when there was a fair occasion given to speak of it again, is designed to teach us that though there may be a just occasion Vo speak, of the faults and miscarriages of others, yet we should not take delight in the repetition of them. That should always be looked upon as an unpleasing subject, which, though sometimes one cannot help falling upon, yet one would not choose to dwell upon, any more than we should love to rake in a dunghill. 1 he persons, or actions, we can say no good of, we had best say nothing of.

4. And it came to pass after this, that there arose war at Gezer with the Phihs-tines, at which time Sibbecai the Husha-thite slew Sippai, that was of the children of the giant: and they were subdued. 5. And there was war again with the Philistines ; and Elhanan the son of Jair slew Lahmi, the brother of Goliath the Gittite, whose spear's staff was like a weaver's beam. 6. And yet again there was war at Gath, where was a man of great stature, whose fingers and toes imre four and twenty, six on each hand, and six on each foot: and he also was the son of the giant. 7. But when he defied Israel, Jonathan the son of Shimea, David's brother, slew him. 8. These were born unto the giant in Gath; and they fell by the hand of David, and by the hand of his servants.

T"ie Philistines were nearly subdued, ch. 18. 1. but .is in the destruction of the Canaanites by Joshua, the sons of Anak were last subdued. Josh. 11. 21. so here in the conquest of the Philistines, the giants of Gath were last brought down. In the conflicts between grace and corruption, there are some sins, which, like these giants, keep their ground a great while, and are not mastered without much difficulty, and a long struggle; but judgment will be brought forth into victory at last.

Observe, 1. We never read of giants among the Israelites, as we do of giants among the Philistines; the giants of Gath, but not giants of Jerusalem. The growth of God's plants is in usefulness, not in bulk. They who covet to have cubits added to their stature, do not consider that it will but make them more unwieldy. In the balance of the sanctuary, David far outweighs Goliath.

2.' The servants of David, though men of ordinary stature, were too hard for the giants of Gath, in every encounter; because they had God on their side, who takes pleasure in abasing lofty looks, and mortifying the giants that are in the earth, as he did of old by the deluge, though they were men of renown. Never let the church's friends be disheartened by the power and pride of the church's enemies. We need not fear great men against us, while we have the great God for us. What will a finger more on each hand, do, or a toe more on each foot, in contest with omnipotence?

3. These giants defied Israel, v. 7. and were thus made to pay for their insolence. None are more visibly marked for ruin, than those who reproach God and his Isi-ael. God will do great things, rather than suffer the enemy to -hehav^ themselves firoudly, Deut. 32. 27. The victories of the Son of David, like those of David himself, are gradual. We«ee not yet all things fiut under him; but it will be seen shortly: and death itself, the last enemy, like these giants, triumphed over.

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CHAP. XXL

As this rehearsal makes no mention of David's sin in the matter of Uriah, so neither of the troubles of his family, that followed upon it; not a word of Absalom's rebellion, or Sheba's. But David's sin, in numbering the people, is here related, because, in the atonement made for that sin, an inlimation was given of the spot of ground on which the temple should be built. Here is, I. David's sin, in forcing Joab to number the people. V. 1. . 4. II. David's sorrow for what he had done, as soon as he perceived the sinfulness of it, v. 5. . 8. ili. The sad t/tlemma (or irilemma rather) he wa5 brought to, when it was put to him to choose liow lie would be punished for this sin, and what rod he would be beaten with, V. 9 . . 13. I\ • The woiul havoc v.hich was made by the pestilence in the country, and the narrow escape which Jerusalem had, from being- laid waste by it, v. 14..16. v. David's repentance, and sacrifice, upon this occasion, and the staying of the plague thereupon, v. 18 .. 30. This awful story we met with, and meditated upon, 2 Sam. 24.

1. A ND Satan stood up against Israel, IJL and provoked David to number Israel. 2. And David said to Joab, and to the rulers of the people. Go, number Israel from Beer-sheba even to Dan; and bring the number of them to me, that I may know it. 3. And Joab ansv^^ered, I'he Lord make his people a hundred times so many more as they be: but, my lord the king, are they not all my lord's servants 1 why then doth my lord require this thing ? why will he be a cause of trespass to Israel ? 4. Nevertheless the king's word prevailed against Joab: wherefore Joab departed, and went throughout all Israel, and came to Jerusalem. 5. And Joab gave the sum of the number of the people unto David. And all they o/" Israel were a thousand thousand and a hundred thousand men that drew sword: and Judah ivos four hundred threescore and ten thousand men that drew sword. 6. But Levi and Benjamin counted he not among them; for the king's word was abominable to Joab.

Numbering the people, one would think, was no bad thing. \Vhy should not the shepherd know the count of his flock? But God sees not as man sees. It is plain it was wrong in David to do it, and a great provocation to God; because he did it in the pride of his heart: and there is no sin that has in it more of contradiction, and therefore more of offence, to God, than pride. The sin was David's, he alone must bear the blame of it: but here we are told,

I. How active the tempter was in it; V. 1, Satan stood up against Israel^ and provoked David to do it. It is said, 2 Sam. 24. 1, that the anger of the Lord ivas kindled against Israel^ and he moved David to do it. The righteous judgments of God are to be observed and acknowledged even in the sins and unrighteousness of men. We are sure that God is not the Author of sin, he tempts no man; and therefore when it is said that he moved David to do it, it must be explained by what is intimated here, that, for wise and holy ends, he permitted the Devil to do it. Here we trace this foul stream to its fountain. 1. That Satan, the enemy of God and all good, should stand up against Israel, is not strange. It is what he aims at, to weaken the strength, diminish the numbers, and eclipse the

I. CHRONICLES, XXI.

k;iory, of God's Israel, to whom he is a S'aton, a sworn advasary. But, 2. That he should influence David, the man aftei- God's own heart, to do a wrong thing, may well be wundered at. One would think him one of those whom the wicked one touches not. No, even the best saints, till they come to heaven, are forbidden to think themselves out of the reach of Satan's temptations.

Now, when Satan meant to do Israel a mischief, what course did he take? He did not move God against them to destroy them, as he did against Job, ch. 2. 3. but he provoked David, the best friend they had, to number them, and so to offend God, and set him against them. Note, (1.) The Devil does us more mischief by tempting us to sin against our God, than he does by accusing us before our (iod. He destroys none but by their own hands. (2.) The greatest spite he can do the church of God, is, to tempt the rulers of the church to pride; for none can conceive the fatal consequence of that sin in all, especially in church rulers. Ye shall not be so, Luke 22. 26.

II. How passive the instrument was. Joab was the pel son employed, an active man in public business; but to this he was perfectly forced, and'did it with the greatest reluctancy imaginable.

1. He put in a remonstrance against it, before he began it No man more forward than he in any thing that really tended to the honour of the king, or the welfare of the kingdom; but in this matter, he would gladly be excused. For, (1.) It was a needless thing, there was no occasion at all for it. God had promised to multiply them, and he needed net question the accomplishment of that promise: they were all his servants, and he needed not doubt of their loyalty and affection to him. Their number was as nmch his strength as he could desire. (2.) It was a dangerous thing. In doing it, he Ti.ight be a cause of trespass to Israel, and might ;)rovoke (iod against them. This Joal) appre-iiendcd, and yet David himself did not. The most learned in the laws of God, are not always the most quick-sighted in the application of those 1 iws.

2. He was quite weary of it before he had done it; for the king's ivord ivas abominable to Joab, v. 6. Time was, when whatever king David did, iileased all the fieo/ile, 2 Sam. 3. 36. But now there was a general disgust at these orders, which confirmed Joab in his dislike of them, s^o that though the produce of this muster was really very fireat, yet he had no heart to perfect it, but lett two tribes unnumbered, v. 5, 6. two considerable ones, Levi and Benjamin; and, perhaps, was not vei7 exact in numbering the rest, because he did not do it with any pleasure; which might be one occasion of the difference between the sums here and 2 Sam. 24 9.

7. And God was displeased with this thing; therefore he smote Isiael 8. And David said unto God, 1 liave sinned greatly, because I have done this thing : but now, I beseech thee, do away the iniquity of thy servant; for I have done very foolishly. 9, And the Lord spake unto Gad, David's seer, saying,

10. Go and tell David, saying, Thus saith the Lord, I offer thee three things: choose thee one of them, that I may do it unto the^,.

11. So Gad came to David, and said unto him, Thus saith the Lord, Choose thee

12. Either three years' famine; or three months to be destroyed before tliy foes, while

that the sword of thine enemies overtaketh t/ice; or else three days the sword of the I Lord, even the pestilence, in the land, and the angel of the Lord destroying throughout all the coasts of Israel. Now, tlierefore, advise thyself what word I shall biing again to liim that sent me. 13. And David said unto Gad, I am in a great strait: let me fall now into the hand of the Lord; for very great are his mercies: but let me not fall into the hand of man. 14. So the Lord sent pestilence upon Israel: and there fell of Israel seventy thousand men. 15. And God sent an angel unto Jerusalem to destroy it: and as he was destroying, the Lord beheld, and he repented him of the evil, and said to the angel that destroyed, It is enough, stay now thine hand. And the angel of the Lord stood by the threshing-floor of Oman the Jebusite. 16. And David lifted up his eyes, and saw the angel of the Lord stand between the earth and the heaven, having a drawn sword in his hand stretched out over Jerusalem : then David and the elders of Israel^ who ivere clothed in sackcloth, fell upon their faces. 17. And David said unto God, Is it not I that commanded the people to be numbered ? even I it is that have sinned and done evil indeed: but as for these sheep, what have they done 1 Lei thy hand, I pray thee, O Lord my God, be on me, and on my father's house; but not on thy people, that they should be plagued

David is here under the rod for numbering the people; that rod of correction, which drives out the foolishness that is bound up in the heart, the foolishness of pride. Let us briefly observe,

I. How he was corrected. If God's dearest children do amiss, they must expect to smart for it.

1. He is given to understand that God is displeased; and that is no small uneasiness tn so good a man as Da\id, v. 7. God takes notice of, and is displeased with, the sins of his people; and no sin is more displeasing to him than pride of heart: nor is any thing more humbling, and grieving, and mortifying to a gracious soul, than to see itself under God's displeasure.

2. He is put to his choice, whether he will bt punished by war, famine, or pestilence; for punished he must be, and by one of these. Thus, for his further humiliation, he is put into a strait, a great strait; and has the terror of all the three judgments impressed upon his mind, no doubt, to his great amazement, while he is considering which he shall choose.

3. He hears of 70,000 of his subjects, who, in a few hours, were struck dead by the pestilence, v. 14. He was proud of the multitude of his jjeople, but Divine Justice took a course to make them fewer. Justly is that taken from us, weakened, or imbittered to us, which we are proud of. David must have the people numbered: Bring me the number of them., says he, that I may know it. But now God numbers them after another manner, numbers to the sivord, Isa. 65. 12. And Davi^ had another number of them brought, more to his confusion than that was to his satisfaction, namely, the

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number of the slain: a black bill of mortality, which IS a drawback, to his musier-roU.

4. He sees the destroying angel, with his sword drawn against Jerusalem, v. 16. This could not but be very terrible to him, as it was a viable indication of the anger of Heaven, and threatened the utter destruction of that beloved city. Pestilences make the greatest devastations in the most populous places. The sight of an angel, though coming peaceably, and on a friendly errand, has made even mighty men to tremble; how dreadful then must this sight be, of an angel with a drawn sword in his hand, a flaming swoi-d, like that of the cherubim, which turned every way, to keep the way of the tree of life! While we lie under the wrath of God, the holy angels are armed against us, though we see them not as David did.

II. How he bore the correction.

1. He made a very penitent confession of his sin, and prayed earnestly for the pardon of it, v. 8. Now he owns that he had sinned, had sinned greatly, had done foolishly, very foolishly; and he entreats that however he might be corrected for it, the iniquity of it might be done away.

2. He accepted the punishment of his iniquity; " Let thy hand be on me, and on my fat her'a house. I submit to the rod, only let me be the sufferer, for I am the sinner; mine is tlie guilty head at which the sword should be pointed."

3. He cast himself upon the mercy of God, (though he knew he was angry with liim,) and did not entertain any hard thoughts of him. However it be. Let us fall into the hands of the Lord, for his mercies are great, v. 13. Good men, even when God frowns upon them, think well of him; though he slay me, yet will I trust in him,

4. He expressed a very tender concern for the people, and it went to his heart to see them plagued for his transgression: These sheep, what have they done?

18. Then the angel of the Lord commanded Gad to say to David, that David should go up, and set up an altar unto the Lord in the threshing-floor of Oman the Jehusite. 19. And David went up at the saying of Gad, which he spake in»the name of the Lord. 20. And Oman turned back, and saw the angel; and his four sons with him hid tliemselves. Now Oman was threshing wheat. 21. And as David came to Oman,Oman looked,and saw David, and went out of the threshing-floor, and bowed himself to David with his face to the ground. 22. Then David said to Oman, Grant me the place oHhis threshing-floor, that I may build an altar therein unto the Lord ; thou shalt grant it me for the full price, that the plague may be stayed from the people. 23. And Or-nan said unto David, Take it to thee, and let my lord the king do that which is good in his eyes: lo, I give thee the oxen also for burnt-offerings, and the threshing-instruments for wood, and the wheat for the meat-offering; T give it all. 24. And king David said lo Oman, Nay; but I will verily buy it for the full price: lor I will not take that which is thine for the Lord, nor otifrr bun it-offerings williout cost. 25. So David gave to Ornan for the place six hundred

shekels of gold by weight. 26. And David built there an altar unto the Lord, and offered burnt-offerings and peace-offerings, and called upon the Lord; and he answered him from heaven by fire upon the altar of burnt-offerhig. 27. And the Lord commanded the angel; and he put up his sword again into the sheath thereof 28. At that time, when David saw that theLoRDhad answered him in the threshing-floor of Oman the Jebusite, then he sacrificed there. 29. For the tabernacle of the Lord, vAJiirh Moses made in the wilderness, and the altar of the burnt-otfering, icere at tliat season in the high place at Gibeon : 30. But David could not go before it to inquire of God ; for he was afraid, because of tlie sword of the angel of the Lord.

We have here the controversy concluded, and, upon David's repentance, his peace made with God, Though thou wast angry with me, thine anger is turned away.

1. A stop was put to the progress of the execution, V. 15. When David repented him of the sin, God repented him of the judgment, and ordered the destroying angel to stay his hand, and sheath his sword, V. 27.

2. Direction was given to David to rear an altar in the threshing-floor of Ornan, v. 18. The angel commanded the prophet Gad to bring David this direction. The same angel that had, in God's name, carried on the war, is here forward to set on foot the treaty of peace; for angels do not desire the woful day. The angel could have given this order ' to David himself; Ijut he chose to do it by his seer, that he might put an honour upon the prophetical office. Thus the revelation of Jesus Christ was notified by the angel to John, and by him to the churches. The commanding of David to build an altar, was a blessed token of reconciliation; for if God had been pleased to kill him, he would not have appointed, because he would not have accepted, a sacrifice at his hands.

3. David immediately made a bargain with Ornan for the thvcshing-floor; for he would not serve God at other people's charge. Ornan generously offered it him gratis, not only in complaisance to the king, but because he had himself seen the angel, v. 20. wliich so terrified him, that he and his four sons hid themselves, as unable to bear the brightness of his glory, and afraid of his drawn sword. Under these apprehensions, he was willing to do any thing toward making the atonement. Those that are duly sensible of the terrors of the Lord, will do all they can, in their places, to promote religion, and use all the methods of reconciliation for the tuining away of God's wrath.

4. God testified his acceptance of David's offerings on this altar: he answered him from heaven by

Jire, V. 26. To signify that God's anger was turned away from him, the fire that might justly have fastened upon the sinner, fastened upon the sacrifice, and consumed that and, upon this, the destroying sword was returned into its sheath. Thus Christ was made sin, and a curse, for us, and it pleased the Lord to bruise him, that through him God might be to us, not a consuming Fire, but a reconcileo Father.

5. He continued to offer his sacrifices upon this altar. The brazen altar which Moses made, was at Gibeon, v. 29. and there all the sacrifices of Is-

ro3

I. CHRONICLES, XXII.

rael were offered: but David was so terrified at the bight of the sword of the angel, that he could not go thither, v. 30. The business required haste, when the plague was begun. Aaron must go quickly, nay, he must run, to make atonement, Numb. 16. 46, 47. And the case here was no less urgent; so that David had not time to go to Gibeon: nor durst lie leave the angel, with his sword drawn over Jerusalem, lest the fatal stroke should be given, before he came back. And therefore God, in tenderness to him, bade him build an altar in that place, dispensing with his own law concerning one altar, because of the present distress, and accepting the sacrifices offered on this new altar, which was not set up in opposition to that, but in concurrence with it. The symbols of unity were not so much insisted on, as unity itself. Nay, when the present distress was over, (as it should seem,) David, as long as he lived, sacrificed there, though the altar at Gibeon was still kept up; for God had owned the sacrifices that were here offered, and had testified his acceptance of them, V. 28. On those administrations in which we have experienced the tokens of God's presence, and have found that he is with us of a truth, it is good to continue our attendance. " Here God has graciously met me, and therefore I will still expect to meet with him."

CHAP. XXII.

Out of the eater comes forth meat. It was upon occasion of the terrible judgrnent inflicted on Israel for the sin of David, that God gave intimation of the setting up of another altar, and of the place ivhere he would have the temple to be built; upon which, David was excited with great rigour to make preparation for the great work; wherein, though he had long since designed it, it should seem, he was, of late, grown remiss, till awakened by the alarm of that judgment. The tokens of God's favour he received, after those of his displeasure, I. Directed him to the place, v. 1. II. Encouraged and quickened hira to the work. i. He set himself to prepare for the building, v. 2. .5. 2. He instructed Solomon, and gave him a charge concerning this work, v. 6.. 16. 3. He jommanded the princes to assist him in it, v. 17.. 19. There is a great deal of difference between the frame of David's spirit in the beginning of the former chapter, and in the beginning of this. There, in the pride of his heart, he was numbering the people; here, in his humility, preparing for the service of God. There corruption was uppermost; (but the well of living water in the soul, though it may be muddied, will work itself clear again;) grace here has recovered the upper hand.

1. nr^EN David said, This is the house JL of the Lord God, and this is the altar of the burnt-offering for Israel. 2. And David commanded to gather together the strangers that were in the land of Israel; and he set masons to hew wrought stones to build the house of God. 3. And David prepared iron in abundance for the nails for the doors of the gates, and for the joinings; and brass in abundance without weight; 4. Also cedar-trees in abundance: for the Zidonians and they of Tyre brought much cedar-wood to David. 5. And David said, Solomon my son is young and tender, and the house that is to be builded for the Lord must be exceeding magnifical, of fame and of glory throughout all countries: I will therefore now make preparation for it. So David prepared abundantly before his death.

Here is,

T The place for the building <^f the temp.V, r.

1, T/ien David said, by inspiration of God, ano as a declaration of his mind, This is the house of the Lord God. If a temple must be built for God, it is fit that it be left to him to choose the ground, for all the earth is his; and this is the ground he makes choice of; it had pertained to a Jebusite, and, per haps, there was not a spot of ground besides, in or about Jerusalem, that did so; a happy presage of the setting up of the gospel-temple among the Gentiles. See Acts 15. 16, 17. The ground was a threshing-floor; for the church of the living God, is his floor, his threshing, and the com of his floor, Isa. 21. 10. Christ's fan is in his hand, thoroughly to purge his floor. This is to be the house, because this is the altar; the temple was built for the sake of the altar: there were altars long before there were temples.

11. Preparations made for that building. David must not build it, but he would do all he could towards it; \\& prepared abundantly before his death, V. 5. It intimates that the consideration of his age and growing infirmities, which showed him his death approaching, quickened him, toward his latter end, to be very diligent in making this preparation. What our hands find to do for God, and our souls, and our generation, let us do it with all our might, before our death, because, after death, there is no device nor working.

Now we are here told,

1. What induced him to make such preparation; two things he considered. (1.) That Solomon was young and tender, and not likely to apply himself with any great vigour to this business at first; so that unless he found the wheels set a-going, he would be in danger of losing a great deal of time at first, the rather, because, being young, he would be tempted to put it off; whereas, if he found the nja-terials got ready to his hand, the most difficult part of the work would be over, and it would excite and encourage him to go about it in the beginning of his reign. Note, Those that are aged ande:xperieaced, should consider those that are young and tendci-, and provide them what help they can, that thev may make the work of God as easy to them as prs-sible. (2.) That the house must be exceeding magnificent, very stately and sumptuous, strong and beautiful, every thing about it the best in its kind; for a good reason, it was intended for the honour of the great God, the Lord of the whole earth, and was to be a type of Christ; in whom all fijlness dwells, and in whom are hid all treasures. Men were then to be taught by sensible methods: the grandeur of the house would help to affect the worshippers with a holy awe and reverence of God, and would invite strangers to come to see it, as the wonder of the world, who thereby would be brought acquainted with the true God; therefore it is here designed to be of fame and glory throughout all countries. David foretold this good effect of its being magnificent Ps. 68. 29, Because of thy temple at Jerusalem, shall kings bring presents unto thee.

2. What preparation he made: in general, he prepared abundantly, as we shall find afterward; cedar and stones, iron and brass, are here specified x'. 2. .4. Cedar he had from the Tyrians and tlie Zidonians, The daughter of Tyre shall be thrre nvith a gift, Ps. 45. 12. He also got workmen together, tne strangers that were in the land of Israel. Some think that he employed them, because thev were generally lietter artists, and more ingenious iii manual operations, than the Israelites; or, rather, because he would not employ the free-born Israelites in any thing that looked mean and servile. They were delivered from the bondage of mnkiiM' bricks in Egypt, and must not return to hew stone. These strangers Avere pj'oselvtes to the Jewish reli

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709

gion, who though not enslaved, yet were not of equal dignity with Israelites.

6. Then he called for Solomon his son, and charged him to build a house for the Lord God of Israel. 7. And David said to Solomon, My son, as for me, it was in my mind to build a house unto the name of the Lord my God: 8. But the word of the LoRD'came to me, saying. Thou hast shed blood abundantly, and hast made great wars: thou shalt not build a house unto my name, because thou hast shed much blood upon the earth in my sight. 9. Behold, a son shall be born to thee, who shall be a man of rest; and I will give him rest from all his enemies round about: for his name shall be Solomon, and I will give peace and quietness unto Israel in his days. 10. He shall build a house for my name, and he shall be my son, and I loill he his father; and I will establish the throne of his kingdom over Israel for ever. 11. Now, my son, the Lord be with thee; and prosper thou, and build the house of the Lord thy God, as he hath said of thee. 12. Only the Lord give thee wisdom and understanding, and give thee charge concerning Israel, that thou mayest keep the law of the Lord thy God. 13. Then shalt thou prosper, if thou takest heed to fulfil the statutes and judgments which the Lord charged Moses with concerning Israel: be strong, and of good courage; dread not, nor be dismayed. 14. Now, behold, in my trouble I have prepared for the house of the Lord a hundred thousand talents of gold, and a thousand thousand talents of silver; and of brass and iron without weight; for it is in abundance: timber also and stone have I prepared ; and thou mayest add thereto. 15. Moreover, there are workmen with thee in abundance, hewers and workers of stone and timber, and all manner of cunning men for every iiianner of work. 16. Of the gold, the silver, and the brass, and the iron, there is no number. Arise therefore^ and be doing, and the Lord be with thee.

Though Solomon was young and tender, he was capable of receiving instructions concerning the work for which he was designed: accordingly, his father here gives him instructions. When David came to the throne, he had many things to do, for the foundations were all out of course; but Solomon '.lad only one thing in charge, and that was, to build a house for the Lord God of Israel, v. 6. Now,

1. He tells him why he did not do it himself. It was in his mind to do it, v. 7. but God forbade him, because he had shed much blood, v. 8. Some think it reiers to the blood of Uriah, which fastened such a repi'oach upon him, as rendered him unworthy the honour of building the temple; but that honour was forbidden him before he had shed that blood: '-.hc-cfore it must be meant, as it is here explained,

of the blood he shed in his wars, for he had ^een a man of war, from his youth; which, though shed very justly and honourably, and in the service of God and Israel, yet made him unfit to be employed in this service, or rather less fit than another that had never been called to such bloody work. God, by assigning this as the reason of laymg David aside from this work, showed how precious human life is to him, and intended a type of him who should build the gospel-temple, not by destroying men's lives, but saving them, Luke 9. 56.

II. He gives him the reason why he imposed this task upon him. 1. Because God had designed him for it, nominated him as the man that should do it A son shall be born to thee, that shall be called Sol omon, and he shall build a house for my name, v 9, 10. Nothing is more powerful to engage us to, and encourage us in, any service for God, than to know that hereunto we are appointed. 2. BecjuM, he would have leisure and opportunity to do it. He should be a man of rest, and therefore should not have his time, or thoughts, or wealth, diverted from this business. He should have rest from his enemies abroad, (none of them should invade or threaten him, or give him provocation,) and he should have peace and quietness at home; and therefore let him build the house. Note, Where God gives rest, he expects work. 3. Because God had promised to establish his kingdom. Let this encourage him to honour God, that God had honour in store for him; let him build up God's house, and God will build up his throne. Note, God's gracious promises should quicken and invigorate our religious service.

III. He delivers him an account of the vast preparations he had made for this building, v. 14. not in a way of pride or vain-glory, (he speaks of it as a poor thing; / have in my poverty, prefiared, margin,) but as an encouragement to Solomon to engage cheerfully in the work, for which so solid a foundation was laid. The treasure here mentioned of 100,000 talents of gold, and 1,000,000 talents of silver, amounts to such an incredible sum, that most interpreters either allow an error in the copy, or think the talent here signifies no more than' a plate or piece; ingots we call them. I am inclined to suppose that a certain number is here put for an uncertain, because it is said, v. 16. that of the gold and silver, as well as of the brass and iron, there was no number; and that David here includes all the dedicated things, ch. 18. 11. which he designed for the house of the Lord, that is, not only for the building of it, but for the treasure of it; and, putting all together, it might come near what is here spoken of. Hundreds and thousands are numbers which we often use to express that which .s very much, when yet we would not be understood strictly.

IV. He charges him to keep God's commandments, and to take heed to his duty in every thing, V. 13. He must not think, by building the temple, to purchase a dispensation to sin; no, on the contrary, his doing that, would not be accepted nor accounted of, if he did not take heed to fulfil the statutes which the Lord charged Moses ivith, v. 13. Though he was to be king of Israel, he must always remember that he was a subject to the God of Israel.

V. He encourages him to go about this great work, and to go on in it, v. 13, " Be strong, and oj good courage; though it is a \ ast undertaking, thou needest not fear coming under the reproach of the foolish builder, who began to build, and was not able to finish; it is God's work, and it shall come to perfection; dread not, nor be dismayed." In our spiritual work, as well as in our spiritual warfare, we have need of courage and resolution.

VI. He quickens him not to rest in the prepara-

1. CHRONICLES, XXlll.

tions lie had made, but to add thereto, v. 14. Those that enter into the labours of others, and build upon tiieir advantages, must still be improvi'ig.

Lastly, He prays for him: The Lo:d give thee ivisdom and understanding, arid give thee charge concerning Israel, v. 12. Whatever charge we have, if we see God giving us the charge, and calling us to it, we may hope he will give us wisdom for "he discharge of it. Perhaps Solomon had an eye to tliis prayer of his father for him, in the prayer he oiFered for himself. Lord, give me a nvise and understafiding heart. He concludes, v. 16 U/i, and be doing, and the Lord be with thee. Hope of (iod's presence must not slacken our endeavours: though the Lord be with us, we must rise and be doing, which, if we do, we have reason to believe he is, and will be, with us. Work out your salvation, and God will work in you.

17. David also commanded all the princes of Israel to help Solomon his son, saying, 1 8. Is not the Lord yonr God with you ? and hath he 7wt given you rest on every side? for he hath given the inhabitants of the land into my hand; and the land is subdued before the Lord, and before his people. 19. Now set your heart and your soul to seek the Lord your God: arise, therefore, and build ye the sanctuary of the Lord God, to bring the ark of the covenant of the Lord, and the holy vessels of God, into the house that is to be built to the name of the Lord.

David here engages the princes of Israel to assist Solomon in the great work he had to do, and every one to lend him a hand toward the carrying of it on. Those that are in the throne, cannot do the good they would, unless those about the throne, set in with them. David would .therefore have the princes to advise Solomon, and quicken him, and make the work as easy to him as they could, by promoting it every one in his place.

1. He shows them what obligations they lay under to be zealous in this matter, in gratitude to God for the great things he had done for them; he had given them victory, and rest, and a good land for an inheritance, v. 18. The more God has done for us, the more we should study to do for him.

2. He presses that upon them, which should make them zealous in it, v. 19. " Set your heart and soul to serve God, place your happiness in his favour, and keep your eye upon his glory ; seek him as your chief good and highest end, and this, with your heart and soul; make religion your choice and business; and then you will grudge no pains or cost to promote the building of his sanctuary." Let but the heart be sincerely engaged for God, and the head and hand, the estate and interest, and alf, will be cheerfully employed for him.

CHAP. XXIII.

David, having given char'ie concerning the building of the temple, in this and (he following chapters, settles the method of the temple-service, and puts into order the offices of it. In the late irregular times, and during the wars in the beginning of his reign, we may suppose that though the Levitical ordinances were kept up, yet it was not in the order, nor with the beauty and exactness, that were desirable. Now David, being a prophet, as well as a prince, by divine warrant and direction, set in order the tliini^s that loere tvanting. In this chapter, I. He declared Solomon to be his successor, v. 1. II. He numbered the Levites, and appointed them to their respective offices, v. 2. .5. III. He took an account of the

several families of the Levites, y. 6. .23. IV. He madt a new reckoning of them from twenty years old, and appointed them their work, v. 24 . . 32. And in this, he prepared for the temple, as truly as when he laid up gold and silver for it; for the place is of small account, in comparison with the work.

SO d

when David was old and full of days, he made Solomon his son king over Israel. 2. And he gathered together all the princes of Israel, with the priests and the Levites. 3. Now the Levites were numbered from the age of thirty years and upward; and their number by their polls, man by man, was thirty and eight thousand. 4. Of which, twenty and four thousand were to set forward the work of the house of the Lord; and six thousand 7i^ere officers and judges. 5. Moreover, four thousand were porters: and four thousand praised the Lord with the instruments which 1 made {said David) to praise therewith. 6. And David divided them into courses among the sons of Levi, naviely, Gershon, Kohath, and Merari. 7. Of the Gershoniles loere Laadan and Shimei. 8. The sons of Laadan; the chief ivas Jehiel, and Zetham, and Joel, three. 9. The sons of Shimei; Shelomith, and Haziel, and Haran, three. These were the chief of the fathers of Laadan. 10. And the sons of Shimei were, Jahath, Zina,and Jeush, and Beriah. These four icere the sons of Shimei. 11. And Jahath was the chief, and Zizah the second; but Jeush and Beriah had not many sons; therefore they were in one reckoning, according to their father's house. 12. The sons of Kohath; Amram, Izhar, Hebron, and Uzziel, four. 13. The sons of Amram: Aaron and Moses; and Aaron v\'as separated, that he should sanctify the most holy things, he and his sons for ever, to burn in cense before the Lord, to minister unto him, and to bless in his name for ever. 14. Now concerning Moses the man of God, his sons were named of the tribe of Levi. 15. The sons of Moses ivere Gershont and Eliezer. 16. Of the sons of Gershom, She-buel was the chief. 17. And the sons of Eliezer were, Rehabiah the chief. And Eliezer had none other sons; but the sons of Rehabiah were very many. 18. Of the sons of Izhar; Shelomith the chief. 19. Of the sons of Hebron ; Jeriah the first, Ania riah the second, Jahaziel the thiid, and Jekameam the fourth. 20. Of the sons of Uzziel; Micah the first, and .Tesiah the second. 21. The sons of Merari; Mahli and Mushi. The sons of Maiili; Eleazar and Kish. 22. And Eileazar died, and had no sons, but daughters : and their brethren the sons of Kish took them. 23. The sons of

1. CHRONICLES, XXIII.

711

Mushi; Mahli, and Eder, and Jerinioth, three.

Here we have,

I. The crown entailed, according to the divine appointment, v. 1. David made Solomon king, not to reign with him, or reign under him, but only to reign after him. This he did, 1. When lie was old and full of days. He was but 70 years old when he died, and yet he was full of days, satur dieruni — satisfied with living- in this world. When he found himself going off, he showed his strong desire for the prosperity of the kingdom, when he should be gone, and pleased himself with the hopeful prospects of a happy settlement, both in church and state. 2. He did it in parliament, in a solemn assembly of all the princes of Israel, which made Adonijah's attempt to break in upon Solomon's title, and set it aside, notwithstanding this public recognition and establishment of it, the more impudent, impious, and ridiculous. Note, The setthng and securing of the crown in the interests of the temjile, is a great blessing to a people, and a great satisfaction to those who are themselves leaving the world.

II. The Levites numbered, accoi-ding to the rule in Moses's time, from 30 years old to 50, Numb. 4. 2, 3. Their number, in Moses's time, by this rule, was 8580, Numb. 4. 47, 48. but now it was increased above four-fold, much more in proportion than the rest of the tribes; for the serviceable men of Levi's tribe, were now 38,000; unless we suppose that here those were reckoned, who were above 50, which was not the case there. Joab had not numbered the Levites, ch. 21. 6. but Da\ id now did; not in pride, but for a good purpose, and then he needed not fear wrath for it.

III. The Levites distributed to their respective posts, V. 4, 5. that every hand might be employed, (^for, of all men, an idle Levite makes the worst hgure,) and that every part of the work might be carefully done. Now, 1. It was for the honour of God, that so great a number of servants attended his house, and the business of it. Much of the state of great men consists in the greatness of their retinue. When God kept house in Israel, see what a great household he had, and all well-fed and well-taught. But what were these to the attendants of his throne above, and the innumerable company of angels? 2. It was the happiness of Israel, that they had among them such a considerable body of men, who were obliged by their office to promote and keep up religion among them. If the worship of God go to decay in Israel, let it not be said that it was for want of due provision for the support of it, but that they who should have done it, were careless and false.

The work assigned the Levites, was four-fold, (1.) Some, and indeed far the greater number, were to set forward the work of the house of the Loi-d. Twenty-four thousand, almost two-thirds, were appointed for this service, to attend the priests in killing the sacrifices; slaying them; washing them; cutting them up; burning them; to have the meatofferings and drink-offerings ready, to carry out dirt, and keep all the vessels and utensils of the temple clean, and every thing in its place, that the service might be performed both with expedition and with exactness. These ser\ ed a thousand a week, and so went round in twenty-four courses. Perhaps, while the temple was in building, some of these were employed to set forward that work, to assist the builders, at least, to quicken them, and keep good order among them, and the decorum which became temple-work. (2.) Others were officers and judges, not in the affairs of the temple, and in controversies that arose there, (for there we may suppose, the priests presided,) but in the coun-

ti y; they were magistrates, to give the laws of God in charge, to resolve difficulties, and to determine controversies that arose upon them. Of these there were 6000 in the several parts of the kingdom, that assisted tlie princes and elders of e\ ery tribe, in the administration of justice. (3.) Others were porters, to guard all tlie avenues of the house of God, to examine them that desired entrance, and to resist those that would force an entrance. These were the life-guards of the temple, and, probably, were armed accordingly. (4.) Others were singers, and players on instruments, whose business it was to keep up that part of the service; this was a new-erected office.

IV. The Levites mustered, and disposed of into their respective families and kindreds, that an account of them might the better be kept, and those that neglected their duty, might the more easily be discovered, by calling over the roll, and obliging them to answer to their names, which each family might do for itself. When those of the same family were employed together, it would engage them to love and assist one another. When Christ sent forth his disciples two and two, he put together those that were brethren. Two families were here joined iii one, V. 11. because they had not many sons. Those that are weak and little, separately, may be put together, and appear considerable.

That which is most observable in the account of the families of the Levites, is, that the posterity of Moses (that great man) stood upon the level with common Levites, and had no dignities or privileges at all peculiar to them; while the posterity of Aaron were advanced to the priest's office, to sanctify the most holy things, v. 13. It is said indeed of the grandson of Moses, Rehabiah, that his sons were highly multifilied, v. 17. margin. When God proposed to him, that if he would let fall his intercession for Israel, he would make rf him a great nation, he generously refused it; in recompense for which, his family is here greatly increased, and makes up in number what it wants in figure, in the tribe of Levi. Now, 1. The levelling of Moses's family with the vest, is an evidence of his self-denial. Such an interest had he both with God and man, that if he had aimed to raise his own family, to dignify and enrich that, he might easily have done it; but he was no self-seeking man, as appears from his leaving to his children no marks of distinction; which was a sign that he had the spirit of God, and not the spirit of the world. 2. The elevation of Aaron's family above the rest, was a recompense for his self-denial. When iVIoses (his younger brother) was made a god to Pharaoh, and he only his prophet or spokesman, to observe his orders, and do as he was bidden, Aaron never disputed it, nor insisted upon his seniority, but readily took the inferior post God put him in, submit'ed to Moses, and, upon occasion, called him his Lo^d; and because he thus submitted himself, in his o^vn person, to his junior, in compliance with the will of Sod, God highly exalted his family, even above that of Moses himself. Those that are content to stoop, are in the fairest way to rise. Before honour is humility.

24. These were the sons of Levi, after the house of their fathers; even the chief of the fathers, as they were counted by number of names by their polls, that did the work for the service of the house of the Lord, from the age of twenty years and upward. 25 For David said. The Lcrd God of Israel hath given rest unto his people, that thev mav dwell in Jerusalem for ever: 26. And

I. CHRONICLES, XXIV.

also unto the Levites; they shall no more carry the tabernacle, nor any vessels of it for the service thereof. 27. 1^ or by the last words of David, the Levites icere numbered from twenty years old and above: 28. Because their office was to wait on the sons of Aaron, for the service of the house of the Lord, in the courts, and in the chambers, and in the purifying of all holy things, and the work of the service of the house of God; 29. Both for the show-bread, and for the fine flour lor meat-offering, and for the unleavened cakes, and for that which is baked in the pan, and for that which is fried, and for all manner of measure and size; 30. And to sianii every morning to thank and praise the Lord, and likewise at even; 31. And to offer all burnt-sacrifices unto the Lord, in the sabbaths, in the new moons, and on the set feasts, by number, according to the order commanded unto them, continually before the Lord : 32. And that they should keep the charge of the tabernacle of the congregation, and the charge of the ho\y place^ and the charge of the sons of Aaron their brethren, in the service of the house of the Lord.

Here is,

I. An alteration made in the computation of the effective men of the Levites—that, whereas, in Moses's lime, they were not enlisted, or taken into service, till they were 30 years old, nor admitted as probationers till 25, (Numb. 8. 24.) David ordered, by direction from God, that they should be numbered/or ;;Ae service of the house of the Lord, from the age of 20 years and upward, v. 24. This order he confirmed by his last words, v. 27. When he put his last hand to the draught of this establishment, he expressly appointed this to be done for ever after; yet not he, but the Lord. 1. Perhaps the young Levites, having no work appointed them till 25 years old, had many of them got a Habit of idleness, or grew addicted to their pleasures, which proved both a blemish to their reputation, and a hinderance to their usefulness afterward; to prevent which inconvenience, they are set to work, and brought under discipline, at 20 years old. Those that will be eminent, must learn to take care, and take pains, betimes. 2. When the work of the Levites was to carry burdens, heavy burdens, the tabernacle and the furniture of it, God would not call any to it till they were come to their full strength; for he considers our fame, and, in service as well as sufferings, will lay no more upon us than we are able to bear. But now God had given rest to his people, and made Jerusalem his dwelling-place for ever; so that there was no more occasion to carry the tabernacle and the vessels thereof; the service was much easier, and what would not over-work them, nor over-load them, if they entered upon it at 20 years old. 3. Now the people of Israel were multiplied, and there was a more general resort to Jerusalem, and would be when the temple was built, than had ever been to Shiloh, or Nob, or Gibeon; it was therefore requisite there should be more hands employed in the temple-service, that every Israelite who brought an ofFenng, might find a Levite ready to assist him. When more work is to be done, it is pity but there should be more workmen fetched in for the doing

of It. When the harvest is plenteous, why should

the labourers be few.''

II. A further account of the Levites' work. What the work of the priests was, we were told, v. 13, To sanctify the most holy things, to burn incense before the Lord, and to bless in his nanie; that \Vork the Levites were not to meddle with, and yet they had work enough, and good work, according to that which they were appointed, -v. 4, 5. 1. Those of them that were to set forward the ivork of the house of God, V. 4. were therein to ivait on the sons of Aaron, v. 28. were to do the drudgery-work (if any work for God is to be called drudgery) of the house of God, to keep the courts and chambers clean, set things in their places, and have them ready when there was occasion to use them. They were to prepare the show-bread which the priests were to set on the table, to provide the flour and cakes for the meat-offerings, that the priests might have every thing ready to their hands. 2. Those of them that were judges and officers, had an eye upon all measure and size, v. 29. The standards ot all weights and measures were kept in the sanctuary; and the Levites had the care of them, to see that they were exact, and to try other weights and measures by them when they were appealed to.

3. The work of the singers was, to thank and praise the Lord, v. 30. at the offering of the morning and evening sacrifices, and other oblations on the sabbaths, new moons, &c. v. 31. Moses appointed that they should blow with trumpets over their burnt-offerings, and other sacrifices, and on their solemn days. Numb. 10. 10. The sound of this was awful, and might be affecting to the worshippers, but was not articulate, nor such a reasonable service as this which David appointed, of singing psalms on those occasions. As the Jewish church grew up from its infancy, it grew more and more intelligent in its devotions, till it came, at length, in the gospel, to fiut aivay childish things, 1 Cor. 13. 11. Gal. 4. 3, 9.

4. The work of the porters, {x>. 5.) was, to keep the charge of the tabernacle, and of the holy place, that none might come nigh but such as were allowed, and those no nearer than was allowed them, r. 32. They were likewise to keep the charge of the sons of Aaron, to be at their beck, and go on their errands, who yet are called their brethreri, to be a memorandum to the priests, that though they were advanced to a high station, yet they were hewn out of the same rock with common Levites, and therefore must not lord it over them, but, in all instances, treat them as brethren.

CHAP. XXIV.

This chapter gives us a more particular account of the distribution of the priests and Levites into their respective classes, for the more rej^ular discharge of their ofiices, according to their families. I. Of the priests, v. 1.. 19. II. OftheLevites, V. 20..31.

l.'l^TOW these are the divisions of the

A.^ sons of Aaron. The sons of A aron •,

Nadab, and Abihu, Eleazar, and Ilhamar.

2. But Nadab and Abihu died before their father, and had no children : therefore Eleazar and Ithamar executed the priest's office.

3. And David distributed them, both Zadok of tiie sons of Eleazar, and Ahinielech of the sons of Ithamar, according to their offices in their service. 4. And there were more chief men found of the sons of Eleazar than of the sons of Ilhamar; and thus were they divided : among the sons of Eleazar there

I. CHROrsJiCLES. XXIV.

713

?vere sixteen chief men of the house of their fathers, and eiglit among the sons of Ithamar, according to the house of their fathers. 5. Thus were they divided by lot, one sort with another : for the governors of the sanctuary, and governors of the house of God, were of the sons of Eleazar, and of the sons of Ithamar. 6. And Shemaiah the son of Nethaneel the scribe, one of the Levites, wrote them before the king, and the princes, and Zadok the priest, and Ahimelech the son of Abia-thar, and before the chief of the fathers of the priests and Levites: one principal household being taken for Eleazar, and one taken for Ithamar. 7. Now the first lot came foi th Id Jehoiarib, the second to Jedaiah, 8. The third to Harim, the fourth to Seorim, 9. The fifth to Malchijah, the sixth to Mijamin, 10. The seventh to Hakkoz,the eighth to Abijah, 11. The ninth to Jeshuah, the tenth to Shec-aniah, 12. The eleventh to Eliashib, the twelfth to Jakim, 13. The thirteenth to Huppah, the fourteenth to Jeshebeab, 14. The fifteenth to Bilgah, the sixteenth to Im-mer, 15. The seventeenth to Hezir, the eighteenth to Aphses, 16. The nineteenth to Pethahiah, the twentieth to Jehezekel, 17. The one and twentieth to Jachin, the two and twentieth to Gamul, 18. The three and twentieth to Delaiah, the four and twentieth to Maaziah. 19. These tvere the or-derings of them in their service, to come into the house of the Lord, according to their manner, under Aaron their father, as the Lord God of Israel had commanded him.

The particular account of these establishments is of little use to us now; but when Ezra published it, it was of great use to direct tlieir church affairs after their return from captivity into the old channel again. The title of this record we have, v, 1, These are the divisions of the sons of Aaron; not by whicli they divided one from another, or were at variance one with another; (it is pity there should ever be any such divisions among the sons of Israel, but especially among the sons of Aaron;) but the distribution of them, in order to the dividing of their work among themselves; it was a division which God made, and was made for him.

1. This distribution was made for the more regular discharge of their office. God was, and still is, the God of order, and not of confusion; particularly in the things of his worship. Number without order is but a clog, and an occasion of tumult; but when every one has, and knows, and keeps, his place and work, the more the better. In the mystical body, every member has its use, for the good of the whole, Rom. 12. 4, 5. 1 Cor. 12. 12.

2. It vvas made by lot, that the disposal thereof might be of the Lord, and so, all quarrels and contentions might be prevented, and no man could be charged with partiality, nor could any say that they had wrong done them. As God is the God of order, so he is the God of peace. Solomon says of the lot, that it causeth contention to cease,

3. The lot was cast publicly, and with great solemnity, in the presence of the king, princes, and priests, that there might be no room for any fraudu-

VOL. II.—4X

lent practices, or the suspicion of them. The lot i» an appeal to God, and ought to be managed with corresponding reverence and sincerity. Matthia.s was chosen to the apostleship by lot, with prayer, Acts 1. 24, 26. and 1 know not but it might be still used in faith, in parallel cases, as ai i instituted ordinance. We have here the name of t lie public notary that was employed in writing the names, and drawing the lots, V. 6, Shemaiah, one of the Lexntes.

4. What those priests were chosen to, was, to preside in the affairs of the sanctuary, d. 5. in their several courses and turns. That which was to be determined by the lot, was only the precedency, not who should ser\e, (for they chose all the chief men,) but who should serve first, and who next, that e\ ery one might know his course, and attend in it. Of the twenty-four chief men of the priests, sixteen were of the house of Eleazar, and eight of Ithamar; for the house of Ithamar might well be supposed to have dwindled since the sentence passed on the family of Eli, who was of that house. The method of drawing the lots, is intimated, v. 6. one chief household being taken foi- Eleazar, and one for Ithamar. The sixteen chief names of Eleazar, were put in one urn, the eight for Ithartiar, in another, and they drew out of them alternately, as long as those for Ithamar lasted, and then out of those only for Eleazar; or two for Eleazar, and then one for Ithamar, throughout.

5. Among these twenty-four courses, the eighth is that of Abijah or Abia, v. 10. which is mentioned, Luke 1. 5. as the course which Zachariah was of, the father of John Baptist; by which it appears that these courses which David now settled, though interrupted perhaps in the bad reigns, and long broken off" by the captivity, yet continued in succession till the destruction of the second temple by the Romans. And each course was called by the name of him in whom it was first founded, as the High Priest is here called Aaron., v. 19. because succeeding in his dignity and power, though we read not of any of them, that bore that name. Whoever was High Priest, must be reverenced and observed by the inferior priests as their father, as Aaron their father. Christ is High Priest over the house of God, to whom all believers, being made priests, are to be in subjection.

20. And the rest of the sons of Levi zvere these: Of the sons of Amram ; Shubael: of thesonsof Shubael; Jehdeiah. 21. Concerning Rehabiah ; of the sons of Rehabiah, the first tvas Isshiah. 22. Of the Izharites; Shelo-moth: of the sons of Shelomoth; Jahath, 23. And the sons of Hebron ; Jeriah the firsts Amariah tlie second, Jahaziel the third, Jekameam the fourth. 24. Of the sons c/ Uzziel; Michah: of the sons of Michah; Shamir, 25. The brother of ]\] ichah was Isshiah : of the sons of Isshiah; Zechariah. 26. The sons of JVIerari were Mahli and Mushi: the sons of Jaaziah; Beno. 27. The sons of Merari by Jaaziah ; Beno, and Sho-ham, and Zaccur, and Ibri. 28. Of Mahli came Eleazar, w^ho had no sons. 29. Concerning Kish ; the son of Kish was Jerah-meel. 30. The sons also of Mushi; Mahli, and Eder, and Jerimoth. These icere the sons of the Levites, after the house of their fathers. 31. These likewise cast lots over against their brethren the sons of Aaron, in the presence of David the king, and Zadok

:i4

and Ahimelech, and the chief of the fathers of the priests and Levites, even the principal fathers, over against their younger brethren.

Most of the Levites here named, were mentioned before, ch. 23. 16, &c. They were of those who were to attend the priests in the service of the house of God. But they are here mentioned again as heads of the twenty-tour courses of Le\ ites, (and about so many are here named,) who were to attend the twenty-four courses of the jjriests: they are therefore said to cast lots over against their brethren, (so they are called, not their lords') the sons of Aaron, who were not to lord it over God's clergy, as the original word is, 1 Pet. 5. 3. And that the whole disposal of the affair might be of the Lord, the principal fathers cast lots over against their younger brethren: that is, those that were of the elder house, came upon the level with those of the younger families, and took their place not by seniority, but as God by the lot directed. Note, In Christ, no difference is made between bond and free, elder and younger. The younger brethren, if they be faithful and sincere, shall be no less acceptable to Christ than the principal fathers.

CHAP. XXV.

David, having settled the courses of these Levites that were to attend the priests in their ministrations, proceeds, in tills chapter, to put these into a method, that were appointed to be singers and musicians in the temple. Here is, I. The persons that were to be employed, Asaph, Heman, and Jeduthun, v. 1. their sons, v. 2.. 6. and other skilful persons, v. 7. II. The order in which they were to attend, determined by lot, v. 8.. 31.

l.^m/rOREOVER, David, and the cap-!▼ i tains of the host, separated to the service of the sons of Asaph, and of Heman, and of Jeduthun, who shoujd prophesy witii harps, wath psalteries, and with cymbals: and the number of the workmen, according to thei)' service, was; 2. Of the sons of Asaph; Zacciu-, and Joseph, and Netha-niah, and x\sarelah, the sons of Asaph, under the hands of Asaph, which prophesied according to the order of the king. 3. Of Jeduthun : the sons of Jeduthun ; Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and Mattithiali, six, under the hands of their father Jeduthun, who prophesied with a harp, to give thanks and to praise the Lord. 4. Of Heman : the sons of Heman ; Bukkiah, Mattaniah, Uzziel, Shebtiel, and Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, and Romamti-ezer, .loshbekashah, Mallothi, Hothir, and Mahazioth : 5. All these ivere the sons of Heman the king's seer in the words of God, to lift up the horn. And God gave to Heman fourteen sons and three daughters. 6. All these were under the hands of their father for song in the house of the Lord, with cymbals, psalteries, and harps, for the service of the house of God, according to the king's order to Asaph, Jeduthun, and Heman. 7. So the number of them with their brethren, that were instructed in the songs of the Lord,

L CHKONJULES, XXV.

even all that were cunning, nyas two hundred fourscore and eight.

Observe,

I. Singing the praises of God, is here called firo fihesying, v. l«-3. not that all those that were em ployed in this service, were honoured with the visions of God, or could foretell things to come. Heman indeed is said to be the king^s kcer in the words of God, v. 5. but the psalms they sang, were composed by prophets, and many of them were ])rophetical; and the edification of the clmrch wa;j intended in it, as well as the glory of God. In Samuel's time, singing the praises of CJod, went by the name oiprophesying, iSani. 10. 5.—19. 20. and perhaps that is intended in what St. Paul c'<;lls/2ro-phesying, 1 Cor. 11. 4.—14. 24.

II. This is here called a service, and the persons employed in it, ivorkmen, v. 1. Not but that it is the greatest liberty and pleasure to be employed in praising God: what is heaven but that.' But it intimates that it is our duty to make a business of it, and stir up all that is within us to it; and that, in our present state of corruption and infirmity, it will not be done, as it should be done, without labour and struggle. We must take pains with our hearts to bring them, and keep them, to this work, and to engage all that is within us.

III. Here were, in compliance with the temper of that dispensation, a gieat varietv of musical instruments used, harps, psalteries, cymbals, t. 1, 6. and here was one that lifted nfi the horn, v. 5. that is, used wind-music. The bringing of such concerts of music into the worship of God now, is what none pretend to.* But those wlio use such concerts for their own entertainriient, should feel themselves obliged to preserve them always free from any thing that savours of immorality or pro-faneness; by this consideration, that time was, when they were sacred; and then they were justly condemned, who br(;ught them into common use: Amos 6. 5, They invented to themselves instru-ments of music, like David.

IV. The glory and honour of God were principally intended in all this temple-music, whether vocal or instrumental. It was to give thanks and praise the Lord, that they were employed, v. 3. It was in the songs of the Lord that they were iii-structed, v. 7. that is, songs in the house of the Lord, V. 6. This agrees with the intention of the perpetuating of psalmody in the gospel-church, which is, to make melody with the heart, in conjunction with the voice, xinto the Lord, Eph. 5.. 19.

V. The order of the king is likewise taken notice of, V. 2. and again, v. 6. In those matters indeed, David acted as a prophet; but his taking care for the due and regular observance of divine institutions, both ancient and modern, is an example to all in authority to use their power for the promoting of religion, and the enforcing of the laws of Christ. Let them thus be ministers of God, for good.

VI. The fathers presided in this service; Asaph, Heman, and Jeduthun, v. 1. and the children were under the hands of their father, v. 2, 3, 6. This gives a good example to parents to train up their children, and indeed to all seniors to instruct their juniors, in the service of God, and particularly in praising of him, than which there is no ])art of our work more necessary, or more vvorthy to be transmitted to the succeeding generations. It gives also an example to the younger to nuhmit themselves to the elder, (whose experience and observation fit them for direction,) and, as 1,'ar as may be, to do

* It Is obvious thai Mr. Henry woulJ not txpri's* hinisulf thus were he now living.— Ed.

1. CHRONICLES, XXV.

what they do, tinder their hand. It is probable that Henuiii, Asaph, and Jeduthun, were bred up under Samuel, and had their education in the schools of the prophets, which he was t ;e founder and president of; then they were pupils, now they can>e to be masters. Those that would be eminent, must begin early, and take time to prepare themselves. This good work of singing God's praises, Samuel revived and set on foot, but lived not to see it brought to the [jerfection it appears in here. Solomon perfects what David began, so Da\id perfects what Samuel began. Let all, in their day, do what they can for God and liis church, tUough they cannot carry it so far as they would; when they are gone, God can, out of stones raise up others, who shall build upon their foundation, and bring forth the top stone.

VII. There were others also, beside the sons of these three great men, who are called their ArerAren, (probably, because they had been wont to join with them in their private concerts,) who were inntruct-ed in the son^^s of the Lord, and were cunning or well skilled therein, v. 7. They were all Le\ ites, and were in number 288. Now, 1. These were a good number, and a competent number to keep up the service in the house of God; for they were ail skilful in the work to which they were called. When David tlie king was so much addicted to divine poesy and music, many others, all that had a genius for it,^ applied their studies and endeavours that way. Those do religion a great deal of good service, that bring the exercises of religion into reputation. 2. Yet these were but a small number in comparison with the 4000 whom D<i\ id appointed thus to firaise the Lord, ch. 23. 5. Where were all the rest, when only 288, and those but by 12 in a course, were separated to this service? It is probable that all the rest were divided into as many courses, and were to follow as these led. Or, perhaps, these weviifor song in the house of the Lord, V. 6. with whom any that worshipped in the courts of that house might join; and the rest were disposed of, all the kingdom over, to preside in the country congregations, in this good work; f r though the sacrifices instituted by tlie hand of Moses, might be offered but at one place, the psalms penned by David, might be sung every where, 1 Tim. 2. 8.

8. And they cast lots, ward against ward, as well the small as the great, the teacher as the scholai-. 9. Now, the first lot came forth for Asaph to Joseph; the second to Gedaliah, who with Jiis brethren and sons 7vere twelve : 10. The third to Zaccur, he, Ills sons and his brethren, ?/;ere twelve : 11. The fourth to Izri, he, his sons and his bretliren, were_ twelve : 12. The fifth to Ne-thaniah, he, his sons and his brethren, zvere twelve : 13. The sixth to Bukkiah, he, his sons and his brethren, were twelve: 14. The seventh to Jesharelah, he, his sons and his brethren, ?i'ere twelve: 15. The eighth to Jeshaiah, he, his sons and his brethren, were twelve : 16. The ninth to Mattaniah, he, his sons and his brethren, tvere twelve: 17. The tenth to Shimei, he, his sons and his l)rethren, were twelve : 18. The eleventh to Azareel, he, his sons and his brethren, were twelve : 19. The twelfth to Hasha-biah, he, his sons and his brethren, loere twelve: 20. The tliirteenth to Shubael, he.

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his sons and his brethren, icere twelve : 21. Tlie fourteenth to Mattithiah, he, his sons and his brethren, were twelve : 22. The fifteenth to Jeremoth, he, his sons and his brethren, were twelve: 23. The sixteenth to Hananiah, he, his sons and his brethren, w-ere twelve: 24. The seventeenth to Josh-bekashah, he, his sons and his brethren, were twelve: 25. The eighteenth to Hanani, he, liis sons and his brethren, were twelve : 26. The nineteenth to Mallothi, he, his sons and his brethren, ivere twelve: 27. The twentieth to Eliathah, he, his sons and his brethren, were twelve: 28. The one and twentieth to Hothir, he, his sons and his brethren, ivere twelve: 29. The two and twentieth to Giddalti, he, his sons and his brethren, ivere twelve: 30. The three and twentieth to Mahazioth, he, his sons and his brethren, were twelve: 31. The four and twentieth to Romamti-ezer, he, his sons and his brethren, were twelve.

Twenty-four persons are named in the beginning of ths chapter, as sons of those three great men, Asaph, Heman, and Jeduthun. Ethan was the third, ch. 6. 44. but probably, he was dead before the establishment was perfected, and Jeduthun came m his room.* Of these three providence so ordered it, that Asaph had 4 sons, Jeduthun 6, f and Heman 14, in all 24, who were named, v. 2-.4. who were all qualified for the service, and called to It. But the question was. In what order must they serve? This was determined by lot, to prevent strife for precedency, a sin which most easily besets many that are otherwise good people.

1. The lot was thrown impartially. They were placed in 24 companies, 12 in a company, in two rows^ 12 companies in a row, and so thev cast lots, ■ward against ward, putting them all upon a level, small and great, teacher and scholar; they did not go according to their age, or according'to their standing, or the degrees they had taken in the music-schools; but it was referred to God, v. 8. Small and great teachers and scholars stand alike before God, who goes not according to our rules of distinction and precedency. See Matth. 20. 23.

2. God determined it as he pleased, taking ac-count. It is probable, of the personal merits of the persons, which are much more considerable than seniority of age, or priority of birth. Let us compare them with the preceding catalogue, and we shall hnd that, (1.) Joseph was the second son of Asaph. (2.) Gedaliah, the eldest son of Jeduthun. (o.) Zaccur, the eldest of Asaph. (4.) Izri the second of Jeduthun. (5.) Nethaniah, the third of Asaph, (6.) Bukkiah, the eldest of Heman (7 ) Jesharelah the youngest of Asaph. (8.) Jeshaiah, the third of Jeduthun. (9.) Mattaniah, the second ot Heman. (10.) Shimei, the youngest of Jeduthun. (11.) Azareel, the third "of Heman. (12) Hashabiah, the fourth of Jeduthun. (13.) Shubael the fourth of Heman. (14.) Mattithiah, the fifth of Jeduthun. (15.) Jeremoth, the fifth of Heman (16.) Hananiah, the sixth. (17.) Joshbekashah the eleventh. (18.) Hanani, the seventh. (19.) Mallothi, the twelfth. (20.) Eliathah, the eighth. (21.)

* Or, perhapg, Ethan and Jeduthun were two names for th» same.— Ed.

t Only 5 are mentioned, v. 3. Shimei, mantinned v 17 1$ sun posed to have been the sixth.— Ed.

I. CHRONICLES, XXVI.

Hothir, the thirteenth. (22.) Giddalti, the ninth. (23.) Mehazioth, the fourteenth. An-], lastly, Romamti-ezer, the tenth. See how God increased some, and preferred the younger before the elder.

3. Each of these had in his chorus the number of 12, called, their sons and their brethren; because they observed them as sons, and concurred with them as brethren. Probably, twelve, some for the voice, and others for the instrument, made up the concert. Let us learn with one mind, and one mouth, to glorify God; and that will be the best concert,

CHAP. XXVI.

We have here an account of the business of the Levites. That tribe had made but a very small figure, all the time of the judges, till Eli and Samuel appeared. But when David revived religion, the Levites were, of all men, in the greatest reputation. And happy it was, that they had Levites who were men of sense, fit to support the honour of their tribe. We have here an account, \. Of the Levites that were appointed to be porters, v. 1 . . 19. IL Of those that were appointed to be treasurers and store-keepers, v. 20,.28. III. Of those that were officers and judges in the countrVj and were intrusted with the administration of public affairs, v. 29 , , 32.

I./CONCERNING the divisions of the \_J porters: of the Korhites was Mesh-elemiah the son of Kore, of the sons of Asaph. 2. And the sons of Meshelemiah were Zechariah the first-born, Jediael the second, Zebadiah the third, Jathniel the fourth, 3. Elam the fifth, Jehohanan the sixth, Ehoenai the seventh. 4. Moreover, the sons of Obed-edom were Shemaiah the first-born, Jehozabad the second, Joah the third, and Sacar the fourth, and Nethaneel the fifth. 5. Ammiel the sixth, Issachar the seventh, Peulthai the eighth; for God blessed him. 6. Also unto Shemaiah his son were sons born, that ruled throughout the house of their father: for they were mighty men of valour. 7. The sons of Shemaiah ; Othni, and Rephael, and Obed, Elzabad, whose brethren ?/;ere strong men ; Elihu, and Semachiah. 8. All these of the sons of Obed-edom; they, and their sons, and their brethren, able men for strength for the service, loere threescore and two of Obed-edom. 9. And Meshelemiah had sons and brethren, strong men, eighteen. 10. Also Hosah, of the children of Merari, had sons; Simri the chief, (for though he was not the first-born, yet his father made him the chief,) 11. Hilkiah the second, Tebaliah the third, Zechariah the fourth : all the sons and brethren of Hosah loere thirteen. 12. Among these were the divisions of the porters, even among the chief men, having wards one against another, to minister in the house of the Lord. 13. And they cast lots, as well the small as the great, according to the house of their fathers, for every gate. 14. And the lot eastward fell to Shel-emiah. Then for Zechariah his son (a wise counsellor) they cast lots, and his lot came

out northward. 15. To Obed-edom southward ; and to his sons the house of Asup-pim. 16. To Shuppim and Hosah the lot came forth westward, with the gate Shal-lecheth, by the causeway of the going up, ward against ward. 17. Eastward ivere six Levites, northward four a day, southward four a day, and toward Asuppim two and iwo. 18. At Parbar westward, four at the causeway, and two at Parbar. 19. These are the divisions of the porters among the sons of Kore, and among the sons of Merari.

Observe, 1, There were porters appointed to attend the temple, who guarded all the avenues that led to it, opened and shut all the outer gates, and attended at them, not only for state, but for service, to direct and instruct those who were going to worship in the courts of the sanctuary, in the conduct they were to observe, to encourage those that were timorous, to send back the strangers and unclean, and to guard against thieves, and others that were enemies to the house of God, In allusion to this office, ministers are said to have the keys of the kingdom of heaven committed to them, Matth, 16. 19, that they may admit, and exclude, according to the law of Christ.

2. Of several of those that were called to this service, it is taken notice of, that they were mighty me7i of valour, v. 6. strong men, v. 7. able me7i, v. 8. and of one of them, that he was a wise counsellor, V. 14. who, probably, when he had rised this office of a deacon well, and given proofs of more than ordinary wisdom, purchased to himself a good degree, and was preferred from the gate to the council-board, 1 Tim. 3. 13. As for those that excelled in strength of body, and courage and resolution of mind, they were thereby qualified for the post assigned them; for whatever service God calls men to, he either finds them fit, or makes them so.

3. The sons of Obed-edom were employed in this office, 62 of that family. This was he that entertained the aik with reverence and cheerfulness; and see how he was rewarded for it: (1.) He had 8 sons, V. 5, for God blessed him. The increase and building up of families, are owing to the divine blessing; and a great blessing it is to a family to have many children, when they are, as those here, able for, and eminent in, the service of God. (2.) His sons were preferred to places of trust in the sanctuary. They had faithfully attended the ark in their own house, and now wei-e called to attend it in God's house. He that is trusty in little, shall be trusted with more. He that keeps God's ordinances in his own tent, is fit to have the custody of them in God's tabernacle, 1. Tim. 3. 4, 5. / have kefit thy law, says David, and this I had, because Ikefit 'thy precefits, Ps. 119. 55, 56.

4. It is said of one here, that though he was not the first-born, his father made him th" chief v. 10. either because he was very excellent, or because the elder son was very weak. He was i"ade chief, perhaps not in inheriting the estate, (for that was forbidden by the law, Deut. 21. 16, 17.) but in this service, which required personal qualifications.

5. The porters, as the singers, had their post assigned them by lot; so many at such a gate, and so many at such a one, that every one might know his post, and make it good, v. 13. It is not said that they were cast into 24 courses, as before; but here are the names of about 24, v. 1"11 and the posts assigned are 24, v. 17, 18. We have there-

I. CHRONICLES, XXVI.

717

fore reason to think they were distributed into as many companies. Happy they who dwell in God's house; for, as they are well-fed, well-taught, and well-employed, so they are well-guarded. Men attended at the gates of the temple, but a?igels at the gates of the new Jerusalem, Rev. 21. 12.

20. And of the Levites, Ahijah ivas over the treasures of the house of God, and over the treasures of the dedicated things. 21. As concerning the sons of Laadan: the sons of the Gershonite Lfeadan, chief fathers, even of Laadan the Gershonite, were JehieU. 22. The sons of Jehieh; Zetham, and Joel his brother, ivhich were over the treasures of the house of the Lord. 23. Of the Amram-ites, and the Izharites, the Hebronites, and the Uzzielites: 24. And Shebuel the son of Gershom,the son of Moses, was ruler of the treasures. 25. And his brethren by Eliezer; Rehabiah his son, and Jeshaiah his son, and Joram his son, and Zichri his son, and Shej-omith his son. 26. Which Sheloinith and his brethren were over all the treasures of the dedicated things, which David the king, and the chief fathers, the captains over thousands and hundreds, and the captains of (he host, had dedicated. 27. Out of the spoils won in battles did they dedicate to maintain the house of the Lord. 28. And all that Samuel the seer, and Saul the son of Kish, and Abner the son of Ner, and Joab the son of Zeruiah, had dedicated; and whosoever had dedicated any thing, it was under the hand of Shelomith, and of his brethren.

Observe, 1. There were treasures of the house of God. A great house cannot be well kept without stores of all manner of provisions. Much was expended daily upon the altar; flour, wine, oil, salt, fuel, beside the lamps; quantities of these were to be kept beforehand, beside the sacred vestments and utensils. These were the treasures of the house of God. And because money answers all things, doubtless they had an abundance of it, which was received from the people's offerings, wherewith they bought in what they had occasion for. And, perhaps much was laid up for an exigence. These treasures typified the plenty there is in our Heavenly Father's house, enough and to spare. In Christ, the true Temple, are hid treasures of ivisdom and knowledge, and unsearchable riches.

2. There were treasures of dedicated things; dedicated mostly out of the sjioils won in battle^ x'. 27. as a grateful acknowledgment of the divine protection. Abraham gave Melchisedec the tenth of the sfioils, Heb. 7. 4. In Moses's time, the officers of the army, when they returned victorious, brought, of their spoils, an 'oblation to the Lord, Numb. 31. 50. Of late, this pious custom had been revived; and not only Samuel and David, but Saul and Abner and Joab, had dedicated of their spoils to the honour and support of the house of God, V. 28. Note, The more God bestows upon us, the more he expects from us in works of piety and charity. Great successes call for pi-oportiona-ble returns. When we look over our estates, we ^Mouldconsider, "Here are convenient things, rich

things, it may be, and fine things; but where are the dedicated things?" Men of war must honour God with their spoils.

3. These treasures had treasurers, those that were over them, v. 20. 26. whose business it was to keep them, that neither moth nor rust might corrupt them, nor thieves break through and steal; to give out as there was occasion, and to see they were not wasted, embezzled, or alienated to any common use; and it is probable that they kept accounts of all that was brought in, and how it was laid out.

29. Of the Izharites, Chenaniah and his sons were for the outward business over Israel, for officers and judges. 30. And of the Hebronites, Hashabiah and his brethren, men of valour, a thousand and seven hundred, were officers among them of Israel on this side Jordan westward, in all business of the Lord, and in the service of the king. 31. Among the Hebronites ivas Jerijah the chief, even among the Hebronites, according to the generations of his fathers. In the fortieth year of the reign of David they were sought for, and there were found among them mighty men of valour at Jazer of Gilead. 32. And his brethren, men of valour, were two thousand and seven hundred chief fathers, whom king David made rulers over the Reubenites,theGadites, and the half tribe of Manasseh, for every matter pertaining to God, and affairs of the king.

All the offices of the house of God being well provided with Levites, we have here an account of those that were employed as officers and judges, in the outward business, which must not be neglected, no, not for the temple itself. The magistracy is an ordinance of God for the good of the church, as truly as the ministry is. And here we are told,

1. That the Levites were employed in the administration of justice, in concurrence with the princes and elders of the several tribes, who could not be supposed to understand the law so well as the Levites, who made it their business to study it. None of those Levites who were employed in the service of the sanctuary, none of the singers or porters, were concerned in this outward business; either one was enough to engage the whole man, or it was presumption to undertake both.

2. Their charge was both in all business of the Lord, and in the service of the king, v. 30. and again, v. 32. They managed the affairs of the country, as well ecclesiastical as civil, took care both of God's tithes and the king's taxes; punished offences committed immediately against God and his honour, and those against the government and the public peace; guarded both against idolatry and against injustice; and took care to put the laws yi execution against both. Some, it is likel}', applied themselves to the affairs of religion, others to secular affairs; and so between both, Gcd and the king were well served. It is happy with a kingdom, when its civil and sacred interests are thus interwoven, and jointly minded and advanced.

3. There were more Levites employed as judges with the two tribes and a half on the other side Jordan, than with all the rest of the tribes; there were two thousand se\ en hundred; whereas on the west side of Jordan, there were but ^r.e thousand

I. CHROiNICLEb, XXVII.

seven Imndred, v. 30, 32. Either those remote tribes were not so well furnished as the rest with judges of their own; or because they lying furthest from Jerusalem, and on the borders of the neighbouring nations, were most in danger of being infected with idolatry, and most needed the help of Levites to prevent it. The frontiers must be well guarded.

4. This is said to be done (as were all the foregoing settlements) in the fortieth year of the reign of David, V. 31. that was the last year of his reign. We should be so much the more industrious to do good, as we see the day afiproaching. If we live not to enjoy the fruit of our labours, grudge it not to those that shall come after us.

CHAP. XXVII.

In this chapter, we have the civil list, including the military. I. The twelve captains for every several month of the year, v. 1 .. 15. II. The princes of the several tribes, V. 16.. 24. III. The officers of the court, v. 25. 34.

1. IWTOW the children of Israel after their Jl.^ number, to wit^ the chief fathers and captains of thousands and hundreds, and their officers that served the king in any matter of the courses, which came in and went out month by month, throughout all the months of the year, of eveiy course loere twenty and four thousand. 2. Over the first course, for the first month, was Jashob-eam the son of Zabdiel: and in his course iDP.re twenty and four thousand. 3. Of the children of Perez urns the chief of all the captains of the host for the first month. 4. And over the course of the second month was Dodai an Ahohite, and of his course 2cas Mikloth also the ruler: in his course likewise loere twenty and four thousand. 5. The third captain of the host, for the third month, was Benaiah the son of Jehoi-ada, a chief priest: and in his course were twenty and four thousand. 6. This is that Benaiah who ivns mighty among the thirty, and above the thirty: and in his course was Ammizabad his son. 7. The fourth cap-tarn, for the fourth month, was Asahel the brother of .Joab, and Zebadiah his son after him: and in his course ivere twenty and four thousand. 8, The fifth captain, for the fifth month, 7vas Shamhuth the Izrahite: and in his course 7nere twenty and four thousand.

9. The sixth captain, for the sixth month, ?cas Ira the son of Ikkesh the Tekoite : and in his course ivere twenty and four thousand.

10. The seventh captain, for the seventh month, ?ras Helez the Pelonite, of the children of Ephraim: and in his course jvere twenty and four thousand. 11. The eighth captain, for the eighth month, inas Sibbecai the Hushathite, of the Zarhites: and in his course 7oere twenty and four thousand. 12. The ninth captain, for the ninth month, was

Vbiezer the Anetothite, of tiie Bonjaniites: and in his course ivcrc twenty and four

thousand. 13. The tenth captain, for the tenth month, tvas Maharai the Netopha-thite, of the Zarhites: and in his course were twenty and four thousand. 14. The eleventh captain, for the eleventh month, wris Benaiah the Pirathonite, of the children of Ephraim: and in his course were twenty and four thousand. 15. The twelfth captain, for the twelfth month, 7cas Heldai the Netophathite, of Othniel: and in his course 7vere twenty andlfour thousand.

We have here an account of the militia of the kingdom, and the regulation of that. David was himself a man of war, and had done great things with the sword; he had brought into the field great armies: now here we are told how he marshalled them, when God had given him rest from all his enemies. He did not keep them all togetiier; for that would have been a hardship on them and the country; yet he did not disband and disperse them all; then he had left his kingdom naked, and his people would have forgotten the arts of war, wherein they had been instructed. He therefore contrives to keep up a constant force, and yet not a standing army. The model is very prudent.

1. He kept up 24,000 constantly in arms, I suppose, in a -body, and disciplined, in one part or other of the kingdom; the freeholders carrying their own arms, and bearing their own charges, while they were up. This was a sufficient strength for the securing of the public peace and safety. Those that are Israelites indeed, must learn war; for we have enemies to grapple with, whom we are concerned constantly to stand upon our guard against.

2. He changed them every month; so that the whole number of militia amounted to 288,000; perhaps about a fifth part of the able men of the kingdom. By being thus distributed into twelve courses, they were all instructed in, and accustomed to, military exercises; and yet none were compelled to be in ser\ice, and at expenses, abo\e ( ne month in the year, which they n)ight very well afford, unless upon extraordinary occasions, and then they might all be got together quickly. It is the wisdrm of governors, and much their praise, while they provide for the public safety, to contri\ e how to make it effectual, and yet easy, and as little as possible burthens'me, to the people.

3. Every course had a commander-in-chief over it, beside the subaltern officers that were rulers ovei thousands, and hundreds, and fifties; there was one general officer to each course or legion. All these 12 great commanders are mentioned among David's worthies and champions, 2 Sam. 23. and 1 Chron. 11. They had first signalized themselves by their great actions, and then they were advanced to those great preferments. It is well with a kingdom, when honour thus attends merit. Benaiah is here called a chief priest, xk 5. But cohe7i signifying both a priest and a prince, it might better be translated here, a chief ruler, or, (as in the margin) a principal officer. Doda had Mikloth, {xk 4.) either for his substitute when he was absent or infirm, or for his successor when he was dead. Benaiah had his son under him, x\ 6. Asahel had his son after him, V. 7. and by that, it seems that this plan of the militia was laid in the beginning of David's reign; for Asiihel was killed bv Abner, while David reign ed in HcIm-oii. When his wars were over, he revived this method, and left the military affairs in this posture, for the peaceable reign of his son Solomon. When we think ourselves most s ifc, yet, while we arc here in the body, we must keep in a

I. CHRONICLES, XXVII.

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readiness for spiritual conflicts: Let not him that girdeth on the narhcun, boast an he that fiuts it off.

16. P^urtliemiore, over the tribes of Israel ; the ruler of the lieubenites icas Eliezer the son of Zichri: of the Simeon-iles, Slu'phatiah the sou of Maachah: 17. Of the Levites, Hashabiah the son of Re-muel: of the Aaronites, Zaclok : 18. Of Judah, Eiilm, one of the brethren of David: of Jssachar, Oniri the son of xVlicliael. 19. Of Zebulun, Ishmaiah the son of Obadiah: of iVaphtali, Jerinioth the son of Azriel: 20. Of the cliildren of Ephraini, Hoshea .the son of Azaziah: of the half tribe of Manasseh, Joel the son of Pedaiah: 21. Of the half tribe of Manasseh in Gilead, Iddo the son of Zechariah: of Benjamin, Jaasiel the son of Abner: 22. Of Dan, Azareel the son of Jeroham. These ivere the piinces of the tribes of Israel. 23. But David took not the number of them from twenty j^ears old and under: because the Lord had said he would increase Israel like to the stars of the heavens. 24. Joab the son of Zeruiah began to number, but he finished not, because there fell wrath for it against Israel; neither was the number put in the account of the Chronicles of king David. 25. And over the king's treasures icas Azmaveth the son of Adiel: and Dver the store-houses in the fields, in the cities, and in the villages, and in the castles, teas Jehonathan the son of Uzziah: 26. And over them that did the work of the field, for tillage of the ground, icas Ezri the son of Chelub; 27. And over the vineyards icas Shimei the Ramathite: over the increase of the vineyards for the wine-cellars was Zabdi the Shiphmite : 28. And over the olive-trees, and the sycamore-trees that icere in the low plains, teas Baal-hanan the Gederite: and over the cellars of oil uKis Joash : 29. And over the herds that fed in Sharon v'as Shitrai the Sharon-ite : and over the herds that were in the valleys was Shaphat the son of Adlai: 30. Over the camels also icas Obil the [shmael-ite: and over the asses/ras Jehdeiah the Meronothite : 31. And over the flocks icas Jaziz the Hagarite. All these icere the rulers of the substance which icas king David's. 32. Also Jonathan, Da\'id's uncle, vms a counsellor, a wise man, and a scribe : and Jehiel the son of Hachmoni was with the king's sons. 33. And Ahithophel icas the king's counsellor: and Hushai the Archite was the king's companion: 34. And after Ahithophel was Jehoiada the son of Benaiah, and Abiathar: and the general of the king's army was Joab.

We liave here an account,

I. Of the princes of the tribes: something of the ancient order instituted b)' Moses in the wilderness, was still kept up, that e'\ ery tribe should have its prince or chief. It is probable that it was kept up all along, either by election or by succession, in the same family; and those are here named, who were touml in that office when this account was taken. Elihu, or Eliab, who was prince of Judah, was the eldest son of Jesse, and descended in a right line from Nahshon and Salmon, the princes of this tribe in Moses's time. Whether tliese princes were of the nature of lord-lieutenants that guided them in tlieir military afiairs, or cluef-justices that presided in their courts of judgment, does not appear. Their power, we may suppose, was much less now that all the tribes were united under one king, than it had been, when, for the most part, they acted separately. Our religion obliges us to be subject, not only to the king as su/ireme, but unto governors under him, 1 Pet. 2. 13, 14. the princes that decree justice. Of Benjamin, was Jaasiel the son of Abner, v. 21. Though Abner was David's enem}', and opposed his coming to the throne, yet, Da\ id would not oppose the preferment of his son, but, perhaps, nominated him to this post of honour; which teaches us to render good for evil.

II. Of the numbering of the people, v. 23, 24. It is here said, 1. That when David ordered the people to be numbered, he forbade the numbering of those under 20 years old, thinking thereby to save the reflection which what he did might otherwise cast upon the promise, that they sho\dd be innumerable; yet it was but a poor salvo; for it had never been customary to number those under 20, and the promise of their numbers chiefly respected the effective men. 2. That that account which David took of the people, in the pride of his heart, turned to no good account; for it was never perfected, nor done with exactness, nor was it ever recorded as an authentic account: Joab was disgusted with it, and did it by halves; David was asliamed of it, and willing it should be forgotten, because there fell wrath for it against Israel. A good man cannot, in the reflection, please himself with that wl\ich he knows God is displeased with; cannot make use of that, nor take comfort in that, which-is obtained bv sin.

III. Of the officers of the court.

1. The rulers of the king^s substance, as they are called, T'. 31. such as had the oversight and charge of the king's tillage, his vinevards, his olive-yards, his herds, his camels, his asses, his flocks. Here are no officers for state, none for sport, no master of the wardrobe, no master of the ceremonies, no master of the horse, no master of the hounds, but all for substance, agreeable to the simplicity and plainness of those times. Dav id was a great soldier, a great scholar, and a great prince, and yet a great husband of his estate, kept a great deal of his ground in his ov.'n hand, and stocked it, not for pleasure, but for profit; for the king himself is serred of the field, Eccl. 5. 9. Those magistrates that would have their subjects industrious, must be themselves examples of industry, and application to business. We find, however, that, afterward, the poor of the land were thought good enough to be vine-dressers and husbandmen, 2 Kings 25. 12. Now David put his great men to preside in these employments.

2. The attendants on the king's person. They were such as were eminent for wisdom, being designed for conversation. His uncle, who was a wise man, and a scribe, not only well-skilled in ]5oUtics, but well-read in the scriptures, was his counsellor, v. 32. Another, who, no doubt, excelled in learning and prudence, was tutor to his children. Ahithophel, a very cunning man, was

I. CHRONICLES, XXVIIi.

his counsellor: but Hushai, an honest man, was his companion and confidant. It does not appear that he had many counsellors; but those he had, were men of great abilities. Much of tlie wisdom of princes is seen in the choice of their ministry. But David, though he had all tliese trusty counsellors about him, preferred his Bible before tliem all: Ps. 119. 24, Thy testimonies are my delight and my counsellors,

CHAP. XXVIII.

The account we have of David's exit, in the beginning- of the first book of Kings, docs not make his sun near so bright as that given in this and the following chapter, where we have his solemn farewell both to his son ana his subjects, and must own that he finished well. In this chapter, we have, I. A general convention of the states summoned to meet, v. 1. II. A solemn declaration of the divine entail both of the crown, and of the honour of building the temple, upon Solomon, v. 2..7. III. An exhortation both to the people, and to Solomon, to make religion their business, v. 8.. 10. IV. The model and materials delivered to Solomon for the building of the temple, v. 11. • 19. V. Encouragement given him to undertake it, and proceed in it, v. 20, 21.

1. A ND David assembled all the princes J\. of Israel, the princes of the tribes, and the captains of the companies that ministered to the king by course, and the captains over the thousands, and captains over the hundreds, and the stewards over all the substance and possession of the king, and of his sons, with the officers, and with the mighty men, and with all the valiant men, unto Jerusalem. 2. Then David the king stood up upon his feet, and said, Hear me, my brethren, and my people : As for me, I had in my heart to build a house of rest for the ark of the covenant of the Lord, and for the footstool of our God, and had made ready for the building: 3. But God said unto me. Thou shalt not build a house for my name; because thou hast been a man of war, and hast shed blood. 4. Howbeit the Lord God of Israel chose me before all the house of my father to be king over Israel for ever: for he hath chosen Judah to he the ruler; and of the house of Judah, the house of my father ; and among the sons of my father he liked me, to make me king over all Israel: 5. And of all my sons (for the Lord hath given me many sons) he hath chosen Solomon my son to sit upon the throne of the kingdom of the Lord over Israel. 6. And he said unto me, Solomon thy son, he shall build my house and my courts: for I have chosen him to he my son, and I will be his father. 7. Moreover, I will establish his kingdom for ever, if he be constant to do my commandments and my judgments, as at this day. 8. Now therefore, in the sight of all Israel, the congregation of the Lord, and in the audience of our God, keep and seek for all the commandments of the Lord your God, that ye may possess this good

land, and leave it for an inheritance foi your children after you for ever. 9. And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart, and with a willing mind: for the Lord searcheth all hearts, and understand-eth all the imaginations of the thoughts: if thou seek him, he will be found of thee ; but if thou forsake him, he will cast thee off for ever. 10. Take heed now ; for the Lord hath chosen thee to build a house for the sanctuary: be strong, and do it.

A great deal of service David had done in his day, had served his generation according to the "will . of God, Acts 13. 36. But now the time draws nigh, that he must die, and, as a type of the Son of David, the nearer he comes to his end, the more busy he is, and does his work with all his might. He is now a little recovered from the bad indisposition mentioned, 1 Kings 1. 1. when they covered him with clothes, and he got no heat: but what cure is there for old age? He therefore improves his recovery, as giving him an opportunity of doing God and his country a little more service.

I. He summons all the great men to attend him, that he might take leave of them altogether, v. 1. Thus Moses did, Deut. 31. 28. and Joshua ch. 23. 2.—24. 1. David would not declare the settlement of the crown, but in the presence, and to the satisfaction, of those that were the representatives of the people.

n He addresses them with a great deal of respect and tenderness. He not only by an effort quitted his bed, to give them the meeting, (the occasion putting new spirits into him,) but he rose out of his chair, and stood ufion his feet, v. 2. in reverence to God, whose will he Avas to declare, and in reverence to this solemn assembly of the Israel of God, as if he looked upon himself, though major singulis — greater than any individual among them, yet minor universis — less than the whole of them altogether. His age and infirmities, as well as his dignity, might well have allowed him to keep his seat; but he would show that he was indeed humbled for the pride of his heart, both in the number of his people, and his dominion over them. Theii it was too much his pleasure, that they were all his servants, ch. 21. 3. now he calls them his brethren, whom he loved, his people whom he took care of, not his servants whom he had the command of. Hear me, my brethren and my people. It becomes superiors thus to speak with affection and condescension, even to their inferiors; they will not be the less honoured for it, but the more loved. Thus he engages their attention to what he was about to say.

HI. He declares the purpose he had formed to build a temple for God, and God's disallowing of that purpose, v. 2, 3. This he had signified to Solomon before, ch. 22. 7, 8. A house of rest for the ark is here said to be a house of rest for the footstool of our God: for heaven is his throne of glory; the earth, and the most magnificent temples that can be built upon it, are but liis footstool. So much difference is there between the manifestations of the divine glory in the upper, and the lowei world. Angels surround his throne, Isa. 6. 1. We, poor worms, do but worship at his footstool, Ps. 99. 5.—132. 7. As an evidence of the sincerity of hii purpose to build the temple, he tells them that he had made ready for it, but that God would not suffer them to proceed, because he hnd appointed other work for him to do, which was enough foi one man, namely, the managing of the wars of Is

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721

rael; he must serve the public wita the sword, another must do it with the line and plummet. Times of rest are building times, Acts 9. 31.

IV. He produces his own title first, and then Solomon's, to the crown; both were, undoubtedly, jure divino — divine. They could make out such a title as no monarch on earth can; the Lord God of Israel chose them both immediately by prophecy, not providence, ik 4, 5. No right of primogeniture is pretended; Detur digniori, not seniori — It went by worth, not by age. 1. Judah was not the eldest son of Jacob, yet God chose that tribe to be the ruling trilie; Jacob ent.iiled the sceptre upon it, Gen. 49. 10. 2. It does not appear that the family of Jesse was the senior house of that tribe; from Judah, it is certain that it was not, for Shelah was before Pharez; whether from Nahshon and Salmon, is not certain. Ram, the father of Nahshon, had an elder brother, 1 Chron. 2. 9. perhaps so had Boaz, Obed, Jesse; yet, "God chose the house of my father. " 3. David was the youngest son of Jesse, yet God liked him to make him king; so it seemed good unto him. God takes whom he likes, and likes whom he makes like himself, as he did David, a man after his own heart. 4. Solomon was one of the youngest sons of David, and yet God ';hose him to sit upon the throne, because he was >.he likeliest of them all to build the temple, the wisest and best inclined.

5. He opens to them God's gracious purposes concerning Solomon, v. 6, 7, / have chosen him to he my son. Thus he declares the decree, that the Lord had said to Solomon, as a type of Christ, Thou art my son, Ps. 2. 7. the son of my love; for he was called Jedidiah, because the Lord loved him, and Christ is his beloved Son. Of him, God said, as a figure of him that was to come, 1. He shall build my house; Christ is botli the Founder, and the Foundation, of the gospel-temple. 2. I will establish his kingdom for ever. This must have its accomplishment in the kingdom of the Messiah, which shall continue in his hands through all the ages of time, Isa. 9. 7. Luke 1. 33. and shall then be delivered up to God, even the Father, yet, perhaps, to be delivered back to the Redeemer for ever. As to Solomon, this prom'se of the establishment of his kingdom is here made conditional. If he be constant to do mtj commandments, as at.this day. Solomon was now very towardly and good; "If he continue so, his kingdom shall continue, otherwise not." Note, If we be constant to our duty, then, and not otherwise, we may expect the continuance of God's favour. Let those that are well taught, and begin well, take notice of this—if they be constant, they are happv; perseverance wears the crown, though it wins it not.

VI. He charges them to adhere steadfastly to God and their dutv, xk 8. Observe, 1. The matter of this charge: Keefi, and seek for, all the commandments of the Lord your God. The Lord was their God, his commandments must be their rule, they must have respect to them all, must make conscience of keeping them, and, in order thereunto, must seek for them, that is, must be inquisitive concerning their duty, search the scriptures, take advice, seek the law at their mouth whose lips were to keep this knowledge, and pray to God to teach and direct them. God's commandments will not be kept without great care. 2. The solemnity of it. He charges them in the sight of all Israel, who would all have notice of this public charge, and in the audience of their God. God is witness, and this congregation is witness, that they have good coun-.sel given them, and fair warning; if they do not take it, it is their fault, and God and man will be witnesses against them. See 1 Tim. 5. 21. 2 Tim. 4. 1. Those that profess religion, as they tender

Vol. n.—4 Y

the favour of God, ana their reputation with men, nuist be faithful to their profession. 3. The motive to observe this charge; it was the way to be happy, to have the peaceable possession of this good land themselves, and to preserve the entail of it upon their children.

VII. He concludes with a charge to Solomon himself, v. 9, 10. He is much concerned that he should be religious. He was to be a great man, but he must not think religion below him; a wise man, and this will be his wisdom. Observe, 1. Thechargc he gives him. He must look upon God as the God of his father, his good f ther, who had devoted him to God, and educated liim for Gi^d. He was bora in God's house, and therefore bound in duty to be his; brought up in his house, and therefore bound in gratitude, fhine own friend, and thy father's friend, forsake not. He must know God, and serve him; we cannot serve God aright, if we do not know him; and in vain do we know him, if we do not serve him; serve him with heart and mind. We make nothing of religion, if we do not mind it, and make heart-work of it; serve him with a perfect, that is, an upright, heart; for sincerity is our gospel-perfection; and with a willing mind, from a principle of love, and as a willing people, cheerfully, and with pleasure. 2. The arguments to enforce this charge. Two arguments of general inducement. (1.) That the secrets of our souls are open before God; he searches all hearts, even the hearts of kings, which to men are unsearchable, Prov. 25. 3. We must therefore be sincere, because If we deal deceitfully, God sees it, and cannot be imposed upon; we must therefore employ our thoughts, and engage them in God's service, because he fully understands all the imaginations of them, both good and bad. (2.) That we are happy or miserable here, and for ever, according as we do, or do not, serve God. If we seek him diligently, he will be found of us, and that is enough to make us happy, Heb. li. 6. If we forsake him, desert his service, and turn from following him, he will cast us off for ever, and that is enough to make us miserable. Note, God never casts any off, till they have first cast him off. Here is one argument peculiar to Solomon: v. 10, "Thou art to build a house for the sanctuary; therefore seek and serve God, that that work may be done from a good principle, in a right manner, and may be accepted. 3. The means prescribed in order hereunto, and they are prescribed to us all. (1.) Caution. Take heed; beware of every thing that looks like, or leads to, that which is evil. (2.) Courage. Be strong, and do it. We cannot do our work as we should, unless we put on resolution, and fetch in strength from divine grace.

11. Then David gave to Solomon his son the pattern of the porch, and of the houses thereof, and of the treasuries thereof, and of the upper chambers thereof, and of the inner parlours thereof, and of the place of the mercy seat, 12. And the pattern of all that he had by the Spirit, of the courts of the house of the Lord, and of all the chambers round about, of the treasuries of the house of God, and of the treasuries of the dedicated things: 13. Also for the courses of the priests and the Levites, and for all the work of the service of the house of the Lord, and for all the vessels of service in the house of the Lord. 14. He gave oC gold by weight for thi7ia;s of gold, for all

1. CHRONICLES, XXVIll.

instruments of all manner of service; silver also for all instruments of silver by weight, for all instruments of every kind of service : 15. Even the weight for the candlesticks of gold, and for their lamps of gold, by weight for every candlestick, and for the lamps thereof; and for the candlesticks of silver by weight, both for the candlestick, and also for the lamps thereof, according to the use of every candlestick. 16. And by weight Ae gave gold for the tables of show-bread, for every table; and likewise silver for the tables of silver: 17. Also pure gold for the flesh-hooks, and the bowls, and the cups: and for the golden basons he gave gold by weight for every bason; and likewise silver by weight for every bason of silver: 18. And for the altar of incense refined gold by weight; and gold for the pattern of the chariot of the cherubims, that spread out their ivings, and covered the ark of the covenant of the Lord. 19. All this, said David, the Lord made me understand in writing by his hand upon me, even all the works of this pattern. 20. And David said to Solomon his son, Be strong, and of good courage, and do it: fear not, nor be dismayed; for the Lord God, even my God, will be with thee; he will not fail thee, nor forsake thee, until thou hast finished all the work for the service of the house of the Lord. 21. And, behold, the courses of the priests and the Levites, even the.!/ shall be with thee for all the service of the house of God : and there shall /^e with thee, for all manner of workmanship, every willing skilful man, for any manner of service ; also the princes and all the people iDillbe wholly at thy commandment.

As for the general charge that David gave his son to seek God and serve him, the book of the law was, in that his only rule, and there needed no other; but, in building the temple, David was now to give him three things.

1. A model of the building, because it was to be such a building as neither he nor his architects ever s iw. Moses had a pattern of tlie tabernacle showed him in the mount, Heb. 8. 5. so had David of the temple, by the immediate hand of God upon him, V. 19. It was given him in writing, probably, by the ministry of an angel, or as clearly and exactly represented to his mind, as if it had been in writing. But it is said, -v. 12, He had the pattern by the spirit. The contrivance either of David's devotion, or of Solomon's wisdom, must not be tinisted to in an affair of this nature. The temple must be a sacred thing, and a type of Christ; there must be in it, not only convenience, but significancy: it was a kind of sacrament, and therefore it must not be left to man's art or invention to contrive it; but it must be framed by divine institution. Christ, the true Temple, the church, the gospel-temple, and heaven, the everlasting temple, all are framed according to the divine councils, and the plan laid in the div ine wisdom, ordained before tlie world for God's glory and our's. This pattern David gave to ftfJomon, that he might know what to provide, and i

might go by a certain rule. When Christ left with his disciples a charge to build his gospel-church, he gave them an exact model of it, ordering them to observe that, and that only, which he commanded. The particular models are here mentioned; of the porch, which was higher than the rest, like a steeple; then the houses, both the holy place, and the most holy, with the rooms adjoining, which were for treasures, chambers, and parlours, especially the place of the mercy seat, v. 11. of the courts likewise, and the chambers about them, in which the dedicated things were laid up. Bishop Patrick supposes that among other things, the tabernacle which Moses reared, and all the utensils of it, which there was now no further occfision for, were laid up here; signifying that in the fulness of time, all the Mosaic economy, all the rites and ceremonies of that dispensation, should be respectfully laid aside, and something better come in their room. He gave him a table of the courses of the priests, patterns of the vessels of service, v. 13, and a pattern of the chariot of the cherubims, v. 18. Besides the two cherubims over the mercy-seat, there were two much larger, whose wings reached from wall to wall, 1 Kings 6. 23, &c. and of these David here gave Solomon the pattern, called a chariot; for the angels are the chariots of God, Ps. 68.17.

2. Materials for the most costly of the utensils of the temple. That they might not be made any less than the patterns, he weighed out the exact quantity for each vessel, both of gold and silver, v. 14. In the tabernacle there was but one golden candlestick, in the temple ten, 1 Kings 7. 49. beside silver ones, which, it is supposed, were hand candlesticks, x'. 15. In the tabernacle there was but one table; but in the temple, beside that on which the show-bread was set, there were ten others, for other uses, 2 Chron. 4. 8. beside silver tables. For, this house being much larger than that, it would look bare if it had not furniture proportionable. The gold for the altar of incense, is particularly said to be reined gold, v. 18. purer than any of the rest; for that was typical of the intercession of Christ, than which nothing is more pure and perfect.

3. Directions which way to look for help in this great undertaking. "Fear not opposition, fear not the charge, care, and trouble, fear not miscarrying in it, as in the case of Uzza; fear not the reproach of the foolish builder, that began to build, and was not able to finish. Be not dismayed, (1.) God will iielp thee, and thou must look up to him in the first place, X'. 20, The Lord God, even my God, whom I have chosen and served, who has all along been present with me, and prospered me, and to whom, from my own experience of his power and goodness, I recommend thee; he will be with thee, to direct, strengthen, and prosper thee; he will not fail thee nor forsake thee." Note, We may be sure that God, who owned our fathers, and carried them through the services of their day, will, in like manner, if we be faithful to him, go along with us in our day, and will never leave us, while he has any work to do in us, or by us. The same that was Joshua's encouragement. Josh. 1. 5, and Solomon's here, is given to all believers, Heb. 13. 5, He will never leave thee, nor forsake thee. God never leaves any, unless they first leave him. (2.) " Good men will help thee, v. 21. The priests and Levites will advise thee, and thou mayest consult with them. Thou hast good workmen, who are both willing and skilful;" and those are two very good properties in a workman, especially in those that work at the temple. And lastly, "The princes and the people will be so far from opposing, or re tarding the work, that they will be wholly at thy command, every one in his place ready to further

1. CHRONICLES, XXIX.

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it." Then good work is likely to go on, when all parties concerned, uve liearty in it, and none secretly ciog it, but all drive on heartily in it.

CHAP. XXIX.

David had said what he had to say to Solomon. But he had somethinrc more to say to the congregation before he parts wilh them, I. He presses them to contribute according to their ability, toward the building and furnishing of the temple, v.'I. .6. II. They made their presents accordingly with great generosity, v. 6 .. 9. III. David offered up solemn prayers and praises to God, upon that occasion, v. 10. . 20. with sacrifices, v. 21. IV. Solomon was, hereupon, enthroned, with great joy and magnificence, v. 22.. 25. V. David, soon after this, finished his course, v. 26.. 30. And it is hard to say which shines brighter here, the setting sun, or the rising sun.

l.TMURTHERMORE, David the king X. said unto all the congregation, Solomon my son, whom alone God hath chosen, is yet young and tender, and the work is great: for the palace is not for man, but for the Lord God. 2. Now I have prepared with all my might for the house of my God the gold for things to be made of gold, and the silver for things of silver, and the brass for things of brass, the iron for things of iron, and wood for things of wood; onyx-stones, and stones to be set, glistering stones, and of divers colours, and all manner of precious stones, and marble stones in abundance. 3. Moreover, because I have set my affection to the house of my God, I have, of mine own proper good, of gold and silver, lohich 1 have given to the house of my God, over and above all that I have prepared for the holy house, 4. Even three thousand talents of gold, of the gold of Ophir, and seven thousand talents of refined silver, to overlay the walls of the houses withal: 5. The gold for things of gold, and the silver for things of silver, and for all manner of work to be made by the hands of artificers. And who then is willing to consecrate his service this day unto the Lord? 6. Then the chief of the fathers, and princes of the tribes of Israel, and the captains of thousands and of hundreds, with the rulers over the king's work, offered willingly, 7. And gave, for the service of the house of God, of gold, five thousand talents and ten thousand drams; and of silver, ten thousand talents; and of brass, eighteen thousand talents; and one hundred thousand talents of iron. 8. And they with whom precious stones were found gave them to the treasure of the house of the Lord, by the hand of Jehiel the Gershonite. 9. Then the people rejoiced, for that they offered willingly, because with perfect heart they offered willingly to the Lord: and David the king also rejoiced with great joy.

We may here observe,

I. How handsomely David accosted the gieat men of Israel, to engage them to contribute toward

the building of the temple. It is our duty \.o pro vokt one another to love, and to do good ivorks; not only to do good ourselves, but to draw in others to do good too, as much as we can. There were ma ny very rich men in Israel, they were all to sha: c: in the benefit of the temple, and of those peaceable days which were to befriend the building of it: and therefore, though he would not impose on them, a.s a tax, what they should give towaid it, he would recommend the present as a fair occasion for a freewill offering: because what is done in works of piety and charity, should be done willingly, and not bv constraint; for God loves a cheerful giver.

1. He would have them consider that Solompn was young and tender, and needed help; that he was the person whom God had chosen to do this work, and therefore was well worthy their assistance. It is good service to encourage those in the work of God, that are as yet young and tender.

2. That the work was great, and all hands should contribute to the carrying of it on. The palace to be built, was not for man, but for the Lord God; and the more was contributed toward the building, the more magnificent it would be, and therefore the better would it answer the intention.

3. He tells them what great preparations had been made for this work. He did not intend to throw all the burthen upon them, nor that it should be built wholly by contributions; but that they should show their good will, by adding to what was done, V. 2, I have prepared with all my might, that is, "I have made it my business." Work for God must be done with all our might, or we shall bring nothing to pass in it.

4. He sets them a good example. Beside what was dedicated to this service out of the spoils and presents of the neighbouring nations, which was for the building of the house: of which before, ch. 22. 14. he had, out of his own share, offered largely for the beautifying and enriching of it, 3000 talents of gold, and 7000 talents of silver, v. 4, 5. and this because he had set his affection to the house of his God. He gave all this, not as Papists build churches, in commutation of penance, or to make atonement for sin: nor as Pharisees give alms, to be seen of men; but purely because he loved the habitation of God's house; so he professed, Ps. 26. 8. and here he proved it. Those who set their affection upon the service of God, will think no pains or cost too much to bestow upon it. And then our offerings are pleasing to God, when they come from love. They that set their affection on things above, will set their affection on the house of God, through which our way to heaven lies. Now this he gives them an account of, to stir them up to do likewise. Note, Those who would draw others to that which is good, must lead themselves. Those especially who are advanced above others, in place and dignity, should particularly contrive how to make their light shine before men, because the influence of their example is more powerful and extensive than that of other people.

5. He stirs them up to do as he had done, X'. 5, .^nd who then is willing to consecrate his sennce this day unto the Lord? (1.) We must, each of us, in our several places, serve the Lord, and consecrate our service to him, separate it from other things that are foreign, and interfere with it, and direct and design it for the honour and glory of God. (2.) We must make the service of God our business; must Jill our hands to the Lord, so the Hebrew phrnse is. Thev who engage themselves in the service of God, will have their hands full; there is work enough for the whole man in that service. The filling of our hands with the service of God, intimates that we must serve him only, serve him liberally, and serve him in the strength of grarf

m

I. CHRONICLES, XXIX

{le.-ived from him. (3.) We must l)e free lierein, do it willingly and si)eedily, do it tliisday, when we are in a good mind. V\'hois willing? Now let him show it. II. How handsomely they all contributed toward the building of the temple, when they were thus stirred up to it. Though tliey were persuaded to it; yet it is said, 77!ei/ offered willingly, v. 6. So /le said, who knew their hearts. Nay, they offered with a perfect heart, from a good principle, and with a sincere respect to the glory of (iod, V, 9. How generous they were appears by the sum total of the contributions, v. 7, 8. They ga\ e like themselves, like princes, like princes of Israel. And a ];leasant day's work it was: for, 1. The peojjle re-j >iced; which may be meant of the people themselves that offered; tiiey were glad ot the opportu-r.ity of honouring (i'xl thus with their substance, and glad of the prospect of bringing this good work to perfection. Or, the common peo])le rejoiced in the generosity of their princes, that they had such rulers over them, as were foi'ward to tliis good work, livery Israelite is glad to see temple-work carried on with vigour. 2. Da\ id rejoiced willi great joy, to see the good effect of his j^salms, and the other helps of devotion he had furnished them with; rejoiced that his son and successor would have those about him that were so well affected to the house of God, and that this work, which his heart was so much set upon', was likely to go on. Note, It is a great reviving to good men, when they are leaving the world, to see those they leave behind, zealous for religion, and likely to keep it up. Lord, now lettest thou thy servant defiart in fieace.

10. Wherefore David blessed the Lord before all the congregation: and David said, Blessed he thou, Lord God of Israel our Father, for ever and ever. 11. Thine, O IjORD, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine ; thine is the kingdom, O Lord, and ihou art exalted as head above all. 12. Both riches and honour come of thee, and thou reignest over all; and in thy hand is power and might, and in thy hand it is to make great, and to give strength unto all. 13. Now therefore, our God, we thank thee, and praise thy glorious name. 14. i>ut who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own have we given thee. 15. For we are strangers before thee, and sojourners, as were all our fathers: our days on the earth are as a shadow, and there is none abiding. 16. O Lord our God, all this store that we have prepared, to build thee a house for thy holy name, cometh of thy hand, and is all thine own. 17. 1 know also, my God, that thou triest the heart, and hast pleasure in uprightness. As for me, in the uprightness of my heart I have willingly offered all these things: and now have I seen tilth joy thy people, which are present here, <o offer willingly unto thee. 18. O Lord 1 rod of Abraham, Isaac, and of Israel, our i.itiiers, keep this for ever in the imagination

of the thoughts of the heart of thy people, and prepare their heart unto thee : 19. And give unto Solomon my son a perfect heart, to keep thy commandments, thy-testimonies, and thy statutes, and to do all these things, i\\n\ to build the palacey^r the which I have made provision. 20. And David .said to all the congregation. Now bless the Lord your God. And all the congregation blessed the Loki> God of their fathers, and bowed flown their heads, and \\orshipp(>d tin' Lord and the king. 21. And they sa( ri-ficed sacrifices unto the L.ord, and ottered burnt-offeriiigsuntothc Lord, on the morrow after that day, even a thousand bullocks, a thousand rams, nnrf a thousand lambs, with {hv'w drink-offerings, and sacrifices in abundance for all Israel: 22. And did eat and drink before the Lord on that day with great gladness: and they made Solomon, the son of David, king the second time, and anointed him unto the Lord to be the cliief governor, and Zadok to be priest.

We have here,

I. The solemn address which David made to God, upon occasion of the noble subscriptions of tlie princes, toward the building of the temple, 7'. 10, Wherefore David blessed the Lord, not only a'one in his closet, but before all the congreication. This I expected when we read, v. 9, ih'dX Da rid rejoiced with great joy; fr such a devout man as he, would, no doubt, make that the matter of his thanksgiving, which was so much the matter of his rejoicing. He that looked round with comfort, would certainly look up with praise. David was now old, and looked upon himself as near his end; and it well he-comes aged saints, and dying saints, to have their hearts much enlarged in praise and thanksgiving. This will silence their complaints of their bodilv infirmities, and help to make the prospects of death itself less. David's psalms, toward the latter end of the book, are most of them psalms of praise. The nearer we come to the world of everlasting praise, the more we shovdd speak the language, and do the work, of that world. In this address,

1. He adores God, and ascribes glory to him, as the God of Israel, blessed for ever and ever. Our Lord's prayer ends with a doxology, much like this which David here begins wkh; for thine is the kingdom, the power, arid the glory. This is properly praising God, with holy awe and reverence, and agreeable affection, acknowledging, (1.) His infinite perfections; not only that he is great, powerful, glorious, &c. but that his is the greatness, power, and glory, that is, he has them in, and of, himself; he is the Fountain and Centre of every thing that is bright and blessed. All that we can, in our most exalted praises attriluite to him, he has an un questionable title to. His is th^.greatness, his gi e;it ness is immense, and incomprehensible; and all others are little, arc nothing, in rnniparison of him. His is the/;owfr, and it is almighty and irresistible; power belongs to liini, and all the power of all the creatures is derived from him, and depends upon him. His is the glory; for his gloiy is his own end, and the end <if the whole creation. All the glory we can give him with our hearts, lips, and lives, comes infinitely short of what is his due. His is the victory; he transcends and surpasses all, and is able to conquer and subdue all things to h-mself;

I. CHRONICLES, XXIX.

725

and his victories are incontestable, uncontrollable. And his is the majesty, real and personal; with him is terrible majesty, inexpressible and inconceivable. (2.) His sovereign dominion: a rightful Owner and I'ossessor of all; " All that is in the heaven, an4 in the earth, is thine, and at thy disposal, by the indisputable right of creation; and as supreme Ruler and Commander of all; thine is the kingdom, and all kings are thy subjects; for thou art Head, and art to be exalted and worshipped as Head above all. (j.) His universal influence and agency. All that are.rich and honourable among the children of men, have their riches and honours from God. This acknowledgment he would ha\e the princes take notice of, and join in, that they might not think they had merited any thing of God by their generosity; for from God they had their riches and honour; aiid what they had returned to him, was but a small part of what they had received from him. Whoever are great among men, it is God's hand that makes them so; and whatever strength we have, it is God that gives it us, as the God of Israel our father, V. 10. Ps. 68. 55.

2. He acknowledges with thankfulness the grace of God enabling them to contribute so cheerfully toward the building of the temple; v. 13, 14, Abw thei-efore, our God, ive thank thee. Note, The more we do for God, the more we are indebted to him for the honour of being employed in his service, and for grace enabling us, in any measure, to serve him. Does he therefore thank that servant? Luke 17. 9. No: but that servant has a great deal of reason to thank him. He thanks God that they were able to offer so tvillingly. Note, (1.) It is a great instance of God's grace m us, to be able to do the work of God willingly. He works both to will and to do; and it is in the day of his power, that his people are made willing, Ps. 110. 3. (2.) We must give God all the glory of all the good that is at anv time done by ourselves or others. Our own good works must not be the matter of our pride, nor the good works of others the matter of our flattery, but both the matter of our praise: for certainly it is the greatest honour and pleasure in the world, faithfully to serve God.

3. He speaks very humbly of himself, and his people, and the offei-ings they had now presented to God.

(1.) For himself, and those that joined with him, though they were princes, he wondered that God should take such notice of them, and do so much for them: v. 14, Who am I, andivhat is my fieofile? David was the most honourable person, and Israel the most honourable people, then in the world; yet thus does he speak of himself and them as unworthy the divine cognizance and favour. David now looks very great, presiding in an august assembly, appointing his successor, and making a noble present to the honour of God; and yet he is little and low in his own eyes: Who am I, 0 Lord? for v. 15, We are strangers before thee, and sojourners, pnnr despicable creatures. Angels in heaven are at home there, saints on earth are but strangers here: our days on the earth are as a shadow. David's davs h'ld as much of substance in them as most men's; for he was a great man, a good man, a useful man, and now, an old man; one that lived lone", and lived to good purpose: and yet he puts himself not only into the number, but in the front, of those who must acknowledge that their days on the earth are as a shadow; which intimates that our life is a vain life, a dark life, a transient life, and a life that will have its period in perfect light, or perfect darkness. The next words explain it, there is no nbidmg, Heb. no exfiectation. We cannot expect any great matters from it, nor can we expect any

long continuance of it. This is mentioned here, as that which forbids us to boast of the service we do to God: alas! it is confined to a scantling of time, it is the service of a frail and short life, and therefore what can we pretend to merit by it!

(2.) As to their offerings, Lord, says he, of thine own have we given thee, v. 14. and again, v. 16, It Cometh of thine hand, and is all thine own. " Wc have it from thee, as a free gift, and therefore are bound to use it for thee; and what we present to thee, is but rent or interest from thine own." " In like manner" (says Bishop Patrick) " we ought to acknowledge God in all spiritual things, referring every good thought, good purpose, good work, to his grace, from whom we receive it." Let him that glories therefore, glory in the Lord.

(3.) He appeals to God concerning his own sin cerity in what he did, v. 17. It is a great satisfac tion to a good man, to think that God tries th^ heart, and has pleasure in ufirightness; that whoever misinterpret or contemn it, he is acquainted with, and approves the way of the righteous. It was David's comfort that God knew with what pleasure he both offered his own, and saw the people's offering. He was neither proud of his own good work, nor envious of the good work of others.

(4.) He prays to God both for the people and for Solomon, that both might hold on as they began. In this prayer, he addresses himself to God, as the God of Abraham, Isaac, and Jacob, a God in covenant with them, and with us for their sakes. Lord, give us grace to make good our part of the covenant, that we may not forfeit the benefit of it. Or thus: they were kept in their integrity by the grace of God establishing their way; let the same grace that was sufficient for them, be so for us. [1. j For the people he prays, v. 18. that what good God had put into their minds, he would always keep there, that thev might never be worse than they were now; might never lose the convictions they were now under, nor cool in their affections to the house of God; but always have the same thoughts of things as they now seemed to have. Great consequences depend upon what is innermost, and what uppermost, in the imagination of the thoughts of our heart; what we aim at, and what we love to think of. If any good have got possession of our hearts, or the hearts of our friends, it is good by praver to commit the custody of it to the grace of God: Lord, keep it there, keep it for e\ er there. David has prepared materials for the temple; but. Lord, do thou prepare their hearts for such a privilege; es tablhh their hearts, so the margin. " Confirm theii resolutions; they are in a good mind, keep them so, when I am gone, them and their's for ever." [2.] For Solomon he prays, v. 19, Give him a perfect heart. He had charged him, ch. 28. 9. to serve God ivith a perfect heart, now here he prays to God to give him such a heart. He does not pray, "Lord, make him a rich man, a great man, a learned man;" but, "Lord, make him an honest man;" fcr that is better than all, "Lord, give him a perfect heart, not onlv in general, to keefi thy commandments, but in particular, to build the palace, that he mav do that service with a single eye." Yet his building the house would not prove him to have a perfect heart, unless he made conscience of keeping God's commandments. It is not helping to build churches, that will save us, if we live in disobedience to God's law.

II. The cheerful concurrence of this great as-semblv in this great solemnity.

1. Thev joined with David in the adoration of God. When he had done his prayer, he called to them to testify their concurrence; (.Vow bless the Lord your God, v. 20.) which accordingly they did.

I. CHRONICLES, XXIX.

by bowing down their heads, a gesture of adoration. Whoever is the mouth of the congregation, those only have the benefit, who join with him, not by bowing down the head, so much as by lifting u/i the soul.

2. They paid their respects to the king, looking upon him as an instrument in God's hand of much good to them; and in honouring him, they honoured God.

3. The next day, they offered abundance of sacrifices to God, V. 21. both burnt-offerings, which were wholly consumed, and peace-ofi'erings, which tlie offeier had the greatest part of to himself. Hereby they testified a generous gratitude to God for the good posture their public affairs were in, though David was going the way of all the earth.

4. They feasted and rejoiced, before God, v. 22. In token of their joy in God, and communion with him, they feasted upon their peace-offerings, in a religious manner, before the Lord. What had been offered to God, they feasted upon; by which was intimated to them, that they should be never the poorer for their late liberal contributions to the service of the temple; they themselves should feast on the comforts of it.

5. They made Solomon king, the second time. He having been before anointed, in haste, upon occasion of Adonijah's rebellion, it was thought fit to repeat it, for the greater satisfaction of the people. They anoi7ited him to the Lord. Magistrates must look upon themselves as set apart for God, to be his ministers, and must rule accordingly in the fear of God. Zadok also was anointed to be priest, in the room of Abiathar, who had lately forfeited his honour. Happy art thou, O Israel, under such a prince, and such a pontiff.

23. Then Solomon sat on the throne of the Lord as king instead of David his father, and prospered ; and all Israel obeyed him. 24. And all the princes, and the mighty men, and all the sons likewise of king David, submitted themselves unto Solomon the king. 25. And the Lord magnified Solomon exceedingly in the sight of all Israel, and bestowed upon him such royal majesty, as had not been on any king before him in Israel. 26. Thus David the son of Jesse reigned over all Israel. 27. And the time that he reigned over Israel was forty years; seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem. 28. And he died in a good old age, full of days, riches, and honour: and Solomon his son reigned in his stead. 29. Now the acts of David the king, first and last, behold, they are written in the book of Samuel the seer, and in the book of Nathan the prophet, and in the book of Gad the seer, 30. With all his reign and his might, and the times that went over him, and over Israel, and over all the kingdoms of the countries.

These verses bring king Solomon to his throne, ;;nd king David to his grave. Thus the rising generation thrusts out that which went before, and says, " Make room for us." Every one has his day.

I. Here is Solomon rising, v. 2.", Solomon sat on

' the throne of the Lord. Not his throne which he prepared in the hea\ ens, but the thr^ ne of Israel is called the throne of the Lord, because he is not only King of all nations, and all kings rule under him, buttle was, in a peculiar manner. King of Israel, 1 Sam. 12. 12. He had the founding, he had the filling, of their throne, by immediate direction. The municipal laws of their kingdom were divine! Urim and prophets were the privy-counsellors of their princes, therefore is their throne called the throne of the Lord. Solomon's kingdom typified the kingdom of the Messiah, and his is indeed the throne of the Lord; for the Father judgeth no man, but hath committed all judgment to him; hence he calls him his Xing, Ps. 2. 6. Being set on the throne of (he Lord, the throne to which God called him, he prospered. They that follow thedi\ine guidance, may expect success by the divine blessing. Solomon prospered; for,

1. His people paid honour to him, as one to whom honour is due. ^11 Israel obeyed him, that is, were ready to swear allegiance to him, v. 23. the princes arid mighty men, and even the sons of David, though, by seniority, their title to the crown was prior to his, and they might think themselves wronged by his advancement; God thought fit to make him king, and made him fit to be so, and therefore they all submitted themselves to him. God inclined their hearts to do so, that his reign might, from the first, be peaceable. His father was a better man than he, and yet came to the ( rown with much difficulty; after long delay, and by many and slow steps. David had more faith, and therefore had it more tried. They submitted themselves, Heb. They gave the hand under Solomon, that is, bound themselves by oath to be true to him. Putting the hand under the thigh, was a ceremony anciently used in swearing; or they were so entirely devoted, that they would put their hand under his feet to serve him.

2. God put honour upon him; for those that honour him, he will honour: The Lord ?nagnijied Solomon exceedingly, v. 25. His very countenance and presence, I am apt to think, had something in them very great and awful: all he said, and all he did, commanded respect. None of all the judges or kings of Israel, his predecessors, made such a figure as he did, nor lived in such splendor.

II. Here is David's setting; that great man going off the stage. The historian here brings him to the end of his days, leaves him asleep, and draws the curtain about him.

1. He gives a summary account of the years of his reign, v. 26, 27. He reigned forty years as Moses did, Othniel, Deborah, Gideon, Eli, Samuel, and Saul, who were before him, and Solomon after him.

2. He gives a short account of his death, v. 28. that he died full of days, riches, and honour; that is, (1.) Loaded with them. He was very old and very rich, and very much honoured both of God and man. He had been a man of war from his youth, and, as such, had his soul continually in his hand; yet he was not cut off in the midst of his days, but was preserved through all the dangers of a military life, lived to a good old age, and died in peace, died in his bed, and yet in the bed of honoui-. (2.) Satiated with them.' He was full of days, riches and honour, that is, he had enough of this world, and of the riches and honours of it, and knew when he had enough, for he was very willing to die and leave it, having said, Ps. 49. 15, God shall receive me, and Ps. 23. 4, Thou art with me. A good man will soon be full of days, riches, and honour; but will never be satisfied with them; no satisfaction but in God's loving kindness.

I. CHRONICLES, XXIX.

3. For a fuller account of David's life and reign, he refers his reader to the histories or records of those times, which were written by Samuel while he lived, and continued, after his death, by Nathan and Gad, v. 29. There was related what was ob servable in his government at home, and his wars

727

abroad, t/ie times, that is, the events of the times that went over him, v. 29, 30. These register^ were then m being, but now are lost. Note, Good use may be made of those histories of the church, 'vhich are authentic, though not sacred, or of di vme inspiration. ,

AN

EXPOSITION,

WITH

PRACTICAL OBSERVATIONS,

OF THE SECOND BOOK OF

CHRONICLES.

This book begins with the reign of Solomon, and the building of the temple, and continues the history of the kings of Judah thenceforward, to the captivity; and so concludes with the fall of that illustrious monarchy, and the destruction of the temple. That monarchy of the house of David, as it was prior in time, so it was superior in worth and dignity, to all those four celebrated ones which Nebuchadnezzar drf^amed of. The Babylonian monarchy I reckon to begin in Nebuchadnezzar himself: Thou art that head of gold, that lasted but about seventy years; the Persian monarchy, in several families, about one hundred and thirty; the Grecian, in their several branches, about three hundred; and three hundred more went far with the Roman; but as I reckon David a greater hero than any of the founders of those nr.onarchies, and Solomon a more magnificent prince than any of those that were the glories of them, so the succession was kept up in a lineal descent througnout the whole monarchy, which continued considerable between four and five hundred years; and, after a long eclipse, shone forth again in the kingdom of the Messiah, of the increase of whose government and fieace there shall be no end. This history of the Jewish monarchy, as it is more authentic, so it is more entertaining and more instructive, than the histories of any of those monarchies. We had the story of the house of David, before, in the first and second books of Kings, intermixed with that of the kings of Israel, which there took more room than that of Judah; but here, we have it entire. Much is repeated here, which we had before, yet many of the passages of the story are enlarged upon, and divers added, which we had not before, especially relating to the affairs of religion; for it is a church-history, and it is written for our learning, to let nations and families know that then, and then only, they can expect to prosper, when they keep in the way of their duty to God; for, all along, the good kings prospered, and the wicked kings suffered. The peaceable reign of Solomon we have, ch. 1..9. the blemished reign of Rehoboam, ch. 10»»12. the short but busy reign of Abijah, ch. 13. the long and happy reign of Asa, ch. 14>'16, the pious and prosperous reign of Jehoshaphat, ch. 17''20. the impious and infamous reigns of Jehoram and Ahaziah, ch. 21,22. the unsteady reigns of Joash and Amaziah, ch. 2Ar, 25. the long and prosperous reign of Uzziah, ch. 26. the regular reign of Jotham, ch. 27. the profane and wicked reign of Ahaz, ch. 28. the gracious glorious reign of Hezekiah, ch. 29-♦32. the wicked reigns of Manasseh and Amon, ch. 33. the reforming reign of Josiah, ch. 34, 35. the ruining reigns of his sons, ch. 36. Put all these together, and the truth of that word of God will appear; They that honour me, I will honour; but they that desfiise me shall be lightly esteemed. The learned Mr. Whiston, in his chronology, suggests that the historical books which were written after the captivity, namely, the two books of Chronicles, Ezra, and Nehemiah, have more mistakes in names and numbers than all the books of the Old Testament besides, through the carelessness of transcribers: but though that should be allowed, the things are so very muiute, that we may be confident, The foundation of God stands sure, notwithstanding.

72f»

CHAP. I.

In the close of the forearoing book, we read how God magnified Solomon, and Israel obeved him; God and Israel concurred to honour him. Now here, we have an account, I. How he honoured God by sacrifice, v. 1.. 6. and by prayer v. "..li. II. How he honoured Israel, by increasing their strength, wealth, and trade, v. 13., 17.

1. A ND Solomon the son ot David was J\. strengthened in his kingdom, ana tne Lord his God was with him, and magnineo him exceedingly. 2. Then Solomon spake unto aJl Israel, to the captains oi tnousanas and of hundreds, and to the iudges, and to every governor in all Israel, the duel ol'the fathers. 3. So Solomon, and all the congregation with him, went to the high place that was at Gibeon; for there was the tabernacle of the congregation of God, which Moses, the servant of the Lord, had made in the wilderness. 4. But the ark ot God had David brought up from Kirjath-jearim to the place which David had prepared for it: for he had pitched a tent lor it at Jerusalem. 5. Moreover, the brazen altar that Bezaleel, the son of Uri, the son of Hur, had made, he put before the tabernacle of the Lord ; and Solomon and the congregation sought unto it. 6. And Solomon went up thither to the brazen aitar nefore the Lord, which was at the tabernacle of the congregation, and offered a thousand burnt-offerings upon it. 7. In that night did God appear unto Solomon, ana said unto nim. Ask what I shall give thee. 8. And Solomon said unto God, Thou hast showed great mercy unto David my father, and hast made me to reign in his stead. 9. Now, O Lord God, let thy promise unto David my father be estaoushed: for thou hast made me king over a people like the dust of the earth in multitude. 10. Give me now wisdom and knowledge, that I may go out and come in before this people: for who can judge this thy people that is so great? 11. And God said to Solomon, Because this was in thine heart, and thou hast not asked riches, wealth, or honour, nor the life of thine enemies, neither yet hast asked long life; but hast asked wisdom and knowledge for thyself, that thou mayest judge my people, over whom I have made thee king: 12. Wisdom and knowledge w granted unto thee; and I ^^ ill give thee riches, and wealth, and honour, such as none of the kings have had that have been before thee, neither shall there any after thee have the like.

Here is,

I. Solomon's great prosperity, v. 1. Though he "lad a contested title, yet, God being with him, he was strengthened in his kingdom; his heart and

Vol. II.—4 Z

I hands were strengthened, and his interest .n the ! people. God's presence will be our strength.

II. H'= {^reat piety and devotion. His father was a prophet, a psalmist, and he kept mostly to the ark; but Solomon having read much in his Bible concemii « .he tabernacle which Moses built, and the altars there, paid more respect to them than, it should seem, David had done. Both did well, and let neither be censured. Let not the man whose zea. 1^ employed chiefly in one religious di-'•ection, despise him whose zeal is employed chiefly in another. Let them not judge, or despise, one another.

1. All his great men must thus far be good men, that they must join with him in worshipping God. He spake to the captains and judges, the governors and chief of the fathers, to go with him to Gibeon, V. 2. 3. Authority and interest are well bestowed on those that will thus use it for the glory of God, and the promoting of religion. It is our duty to engage those with whom we have influence, in the solemnities of religion, and it is very desirable to have many join with us in those solemnities; the more the better, it is the Lker to heaven. Solomon began his reign with this public pious visit to God's altar, and it was a very good omen. Magistrates are then likely to do well for themselves and their people, when they thus take God along with them at their setting out.

2. He offered abundance of sacrifices to God there, v. 6, a thousand burnt-offerings, and perhaps a greater number of peace-offerings, on which he and his company ^as/erf before the Lord. Where God sows plentifully, he expects to reap accordingly. His father David had left him flocks and herds in abundance, 1 Chron. 27. 29, 31. and thus he gave God his dues out of them. The ark was at Jerusalem, v. 4. but the altar was at Gibeon, t'. 5. and thither he brought his sacrifices; for i^ is the altar that sanctijieth every gift.

3. He prayed a good prayer to God: this, with the answer to it, we had before, 1 Kings 3. 5, &c. (1.) God bade him ask what he would; not only that he might put him in the right way of obtaining the favours that were intended him, (Ask, and ye shall receive, that your joy may be full,) but that he might try him, how he stood affected, and might discover what was in his heart. Men's characters appear in their choices and desires. What wouldebt thou have? tries a man as much as. What wouldest thou do ? Thus God tried whether Solomon was one of the children of this world, that say, TVho will show us any good f or of the children of light, that say. Lord lift ufi the light of thy counter nance ufion us. As we choose, we shall h-ive, and that is likely to be our portion, to which we gave the preference, whether the wealth and pleasure of this world, or spiritual riches an^ delights. (2.) Like a genuine son of David, he chose spiritual blessings rather than temporal. His petition here is. Give me wisdom and knowledge. He owns those to be desirable gifts, and God, the Giver of them, Prov. 2. 6. God gave the faculty of understanding, and to him we must apply ourselves for the furniture of it. Two things are here pleaded, which we had not in Kings: [1.] Thou hast made me reign in my father's stead, v. 8. " Lord, thon hast put me into this place: and therefore I can in faith ask of thee grace to enable me to do the duty of it." What service we have reason to believe God calls us to, we have reason to hope he will qualify us for. But that is not all; " Lord, thou hast put me into this place in the stead of David, the great and good man that filled it up so well; therefore give me wisdom, thit Israel may not suffer damage bv the change. Must I reign in my father's stead? Lord, give me my father's spirit."

II. CHRONICLES, II.

Note, The eminency of those that went before us, and the obligation that lies upon us to keep up and carry on the good work they were engaged in, should provoke us to a gracious emulation, and quicken our prayers to God for wisdom and grace, that we may do the work of God in our day, as faithfully and well as they did in their's. [2. J Let thy promise to David my father be estaolinhcd, v. 9. He means the promise concerning his successor. " In performance of that promise. Lord give me windoni." We do not find that wisdom was any of the things promised, but it was necessary in order to the accomplishment of what was promised, 2 Sam. 7. 13"15. The promise was, He shall build a house for my name, I will establish his throne, he shall be my son, and my mercy shall not depart from him. Now, Lord, unless thou give me wisdom, thy house will not be built, nor my throne established; I shall behave in a manner unbecoming my relation to thee as a Father, shall forfeit thy mercy, and fool it away; therefore,Xo^'c', give me wisdom. Note, First, God's promises are our best pleas in prayer; Remember thy word unto thy servant. Secondly, Children may take the comfort of the promises of that covenant which their parents, in their baptism, laid claim to, and took hold of, for them. Thirdly, The best way to obtain the benefit of the promises and privileges of the covenant, is, to be earnest in prayer with God for wisdom and ;<race to do the duties of it.

4. He received a gracious answer to this prayer, V, 11, 12. (1.) God gave liim the wisdom that he isked for, because he asked for it. Wisdom is a ^ift that God gives as freely and liberally as any ;^ft, to those that value it, and wrestle for it, and will resolve to make use of it; and he upbraids not *he poor petitioners with their folly, James 1. 5. God s grace shall never be wanting to those who iincerely desire to know and do their duty. (2.) ' jrod gave him the wealth and honour which he did lot ask for, because he asked not for it. Those that nursue the present things most eai'nestly, are most .ikely to miss of them; while those that refer themselves to tlie providence of God, if they have not the most of those things, have the most comfort in them. Those that make this world their end, come short of the other, and are disappointed in this too; but those that make the other world their end, shall not only obtain that, and full satisfaction in it, but "hall take as much as is convenient of this world in their way.

13. Then Solomon cameyrow his journey to the high place that was at Gibeon to Jerusalem, from before the tabernacle of the congregation* and reigned over Israel. 14. And Solomon gathered chariots and horsemen : and he had a tliousand and four hundred chariots, and twelve thousand horsemen, which he placed in the chariot-cities, and with the king of Jerusalem. 15. And the king made silver and gold at Jerusalem OS plenteous as stones, and cedar-trees made he ns the sycamore-trees that are in the vale for abundance. 16. And Solomon had horses l)rought out of Egypt, and linen yarn; the king's merchants received the linen yarn at a price. 17. And they fetched lip, and brought forth out of Egypt, a chariot f )r six hundred shekels of silver, and a horse for a htuhlred and fifty: and so brought they

out horses for all the kings of the Hittites, and for the kings of Syria, by their means.

Here is, 1. Solomon's entrance upon the government, V. 13. he came from before the tabernacle, and reigned over Israel. He would not do any acts of government till he had done his acts of devotion; would not take honour to himself till he had given honour to God; first the tabernacle, and then the throne. But when he had obtained wisdom from God, he did not i)ury his talent, but as he had received the gift, ministered the same, did not give up himself to ease and pleasure, but minded business; he reigned over Israel.

2. The magnificence of his court, v. 14, He gathered chariots and horsemen. Shall we praise him for this? We praise him not; for the king was forbidden to multiply horses, Deut. 17. 16. I do not remember that ever we find his good father in a chariot, or on horseback; a nmle was the highest he mounted. We should endeavour to excel those that went before us in goodness, rather than in grandeur.

3. The wealth and trade of his kingdom. He made silver and gold very cheap and common, v. 15. The increase of gold lowers the value of it; but the increase of grace advances its price; the more men have of that, the more they value it; how much better therefore is it to get wisdom than gold,' He opened also a trade with Egypt, whence he imported horses and linen yarn, which he exported again to the kings of Sj'i'ia, with great advantage, no doubt, V. 16, 17. This we had before, 1 Kings 10. 28, 29. It is the wisdom of princes to promote industry, and encourage trade, in their dominions. Perhaps Solomon took the hint of setting up the linen-manufacture, bringing linen-yarn out of Egypt, working it into cloth, and then sending that to other nations, from what his mother taught when she specified this, among other employments of the virtuous woman. She maketh fine linen, and selleth it, and delix'ereth girdles of it to the merchant, Prov. 31. 24. In all labour there is pi*ofit.

CHAP. It.

Solomon's trading, which we read of in the close of the foregoing chapter, and the encouragement he gave both to merchandise and manufacture, were very commendable. But building was the uork he was designed for, and to that business he is here applying himself. Here is, I. Solomon's determination to build the temple and a royal palace, and his appointing oflabourers to be employed herein, v. 1, 2j 17, 18. II. His request to Huram king of Tyre, to furnish him both with artists and materials, V. 3. . 10. HI. Huram's obliging answer to, and compliance with, his requests, v. 11.. 16.

1. A ND Solomon determined to build a i\l. house for the name of the Lord, and a house for his kingdom. 2. And Solomon told out threescore and ten thousand men to bear burdens, and fourscore thousand to hew in the mountain, and three thousand and six hundred to oversee them. 3. And Solomon sent to Huram the king of Tyre, saying. As thou didst deal with David my father, and didst send him cedars to build him a house to dwell therein, even so deal tvilh me. 4. Behold, I build a house to the name of the Lord my God, to dedicate it to him, arid to burn before him sweet incense, and for the continual show-bread, and for the burnt-offerings morning and evening, on the sabbaths, and on the new

IT. CHRONICLES, II.

731

moons, and on the solemn feasts of the Lord our God. This is an ordinance for ever to Israel. 5. And the house whicli I build is great: for great is our God above all gods. 6. But who is able to build him a house, seeing the heaven and heaven of heavens cannot contain him ? who am I then, that I should build him a house, save only to burn sacrifice before him ? 7. Send me now, therefore, a man cunning to work in gold, and in silver, and in brass, and in iron, and in purple, and crimson, and blue, and tliat can skill to grave with the cunning men that are with me in Judah and in Jerusalem, whom David my father did provide. 8. Send me also cedar-trees, fir-trees, and algum-trees, out of Lebanon; (for J know that thy servants can skill to cut timber in Lebanon;) and, behold, my servants shall be with thy servants, 9. Even to prepare me timber in abundance: for the house which 1 am about to build shall be wonderful great. 10. And, behold, I will give to thy servants, the hewers that cut timber, twenty thousand measures of beaten wheat, and twenty thousand measures of barley, and twenty thousand l)aths of wine, and twenty thousand baths of oil.

Solomon's wisdom was given him, not merely for speculation to entertain himself, (though it is indeed a princely entertainment,) nor merely for conversation to entertain his friends, but for action; and therefore to action he immediately applies himself. Observe,

I. His resolution within himself concerning his business, v. 1, He deternwied to build, in the first place, a house for the name of the Lord. It is fit tiiat he who is the first, should be first served; first a temple, and then a palace; a house, not so much for himself and his own con\ enience and magnitude, as for the kingdom, for the honour of it among its neighbours, and for the decent reception of the people, whenever they had occasion to apply themselves to their prince; so that in botli, he aimed at the public good. Those are the wisest men that lay out themselves most for the honour of the name of the Lord, and the welfare of communities: we are not born for ourselves, but for God and our country.

II. His embassy to Huram, king of Tyre, to engage his assistance in the prosecution of his designs. The purport of his errand to him, is much the same here as we had it, 1 Kings 5. 2. 8cc. only here it is more largely set forth.

1. The reasons why he makes this application to Huram, are here more fully represented, for information to Huram, as well as for inducement.

(1.) He pleads his father's interest in Huram, and the kindness he had received from him, v. 3, Jls thou didst deal with David, so deal with me. As we nmst show kindness to, so we may expect kindness from, our father's friends; and with them should cultivate a correspondence.

(2.) He represents his design in building the temple; he intended it for a place of religious worship, V. 4. that all the offerings which God had appointed for the honour of his name, might be offered up there. The house was built that it might be dedicated to God, and used in his service; this we should

aim at in all our business, that our havings and do ings may be all to the glory of God. He mentions di\ ers particular ber\ ices that weie there to be per formed, for the instruction of Huram. The mysteries of the true religion, unlike those of the Gentile superstition, coveted not concealment.

(3.) He endeavours to possess Huram with great and high thoughts of the Ciod of Israel, by expressing the mighty \ eneration he had for his holy name. Great is our God above all gods, above all idols, above all princes. Idols are nothing, princes are little, and both under the control of the God of Israel; and therefore, [1.] "The house must be great; not in proportion to the greatness of that God to whom it is to be dedicated, (for between finite and infinite there can be no proportion,) but in some proportion to the great value and esteem we have for this God." [2.] "Yet, be it never so great, it cannot be a habitation for the great God: let not Huram think that the God of Israel, like the gods of the nations, dwells in temples made with hands. Acts 17. 24. no, the heaven of heavens cannot contain him. It is intended only for the convenience of the priests and worshippers, that they may have a fit place wherein to burn sacrifice before him." [3.] He looked upon himself, though a mighty prince, as unworthy the honour of being employed in this great work. Who ajn I, that I should build a house? It is part of the wisdom wherein we ought to walk toward them that are without, carefully to guard against all misapprehension, which any thing we say or do, may occasion, concerning God; so Solomon does here in his treaty with Huram.

2. The requests he makes to him, are more particularly set down here. (1.) He desires Huram would furnish him with a good hand to work, v. 7, send me a man. He had cunning men with him in Jerusalem and Judah, whom David provided, 1 Chron. 22. 15. Let them not think but that the Jews had some among them that weie artists; but send me a man to direct them. " There are ingenious men in Jerusalem, but not such engravers as are in Tyi'e; and therefore, since temple-work must be the best in its kind, let me have the best workmen that can be got." (2.) With good materials to work on, v. 8. cedar, and other timber in abundance, V. 8, 9. for the house must be wonderful great, that is, very stately and magnificent, no cost must be spared, nor any contrivance wanting in it.

3. Here is Solomon's engagement to maintain the workmen, x". 10. to give them so much wheat and barley, so much wine and oil. He did not feed his workmen with bread and water, but with plenty, and every thing of the best. They that employ labourers, ought to take care they be not only well paid, but well provided for with sufficient of that which is wholesome and fit for them. Let the rich masters do for their poor workmen, as they would be done by, if the tables were turned.

11. Then Huram the king of Tyre answered in writing, which he sent to Solomon, Because the Lord hath loved his people, he hath made thee king over them. 12. Huram said moreover, Blessed be the Lord God of Israel, that made heaven and earth, who hath given to David the king a wise son, endued with prudence and understanding, that might build a house for the Lord, and a house for his kingdom. 13. And now I have sent a cunning man, endued with understanding, of Huram my father's. 14. The son of a woman of tbo

II CHROiNICLES, III.

({aughters of Dan, and his lather was a man of '1 yie, skilful to work in gold, and in silver, in brass, in iron, in stone, and in timber, in purple, in blue, and in fine linen, and in crimson; also to grave any manner of graving, and to find out every device which shall be put to him, with thy cunning men, and with the cunning men of my lord David thy father. 15. Now therefore the wheat, and the barley, the oil, and the wine, which my lord hath spoken of, let him send unto his servants: 16. And we will cut wood out of Lebanon, as much as thou shalt need; and we will bring it to thee in floats by sea to Joppa, and thou shalt carry it up to Jerusalem. 17. And Solomon numbered all the strangers that were in the land of Israel, after the numbering wherewith David his father had numbered them; and they were found a hundred and fifty thousand and three thousand and six hundred. 18. And he set threescore and ten thousand of them to be bearers of burdens, and fourscore thousand to be hewers in the mountain, and three thousand and six hundred overseers to set the people a work.

Here we have,

I. The return which Huram made to Solomon's embassy, in which he shows a great respect for Solomon, and a readiness to serve him. Lesser people may learn of those great ones to be neighbom'ly and complaisant.

1. He congratulates Israel, on having such a king as Solomon was, -v. 11, Because the Lord loved his peofile, he has made thee king. Note, A wise and good government is a great blessing to a people, and mav well be accounted a singular token of God's favour. He does not say. Because he loved thee, (though that was true, 2 Sam. 12. 24.) he made thee king, but because he loved his people. Princes must look upon themselves as preferred for the public good, not for their own personal satisfaction, and should rule so, as to prove that they were given in love, and not in anger.

2. He blesses God for raising up such a successor to David, v. 12. It should seem that Huram was not onlv very well aifected to the Jewish nation, and well pleased with their prosperity, but that he was proselyted to the Jewish religion, and worshipped Jehovah, the God of Israel, (who was not known by that name to the neighbouring nations,) as the God that made heaven and earth, and as the Fountain of power as well as being; for he sets up kings. Now that the people of Israel kept close to the law und worship of God, and so preserved their honour, the neighbouring nations were as willing to be instructed by them in the true religion, as they had been, in the days of their apostasy, to be infected with the idolatries and superstitions of their neighbours. This made them high, that they lent to many nations and did not borrow, lent truth to them, and did not borrow error from them; as when they did the contrary, it was their shame.

3. He sent him a very ingenious curious workman, that would not fail to answer his expectations in every thing. One that had both Jewish and Gentile blood meeting in him; for his mother was an Israelite, (Huram thought she was of the tribe of Dan, and therefore says so here, v, 14. but, it

seems, she was of the tribe of Naphtali, 1 Kings 7 14.) and his father was a Tyrian; a good omen of uniting Jew and Gentile in the gospel-temple; as it was afterward when the buildinsr of the second temple was greatly furthered by Darius, (Ezra 6.) who is supposed to have been the son of Esther, an Israelite by his mother's side.

4. He engaged for the timber, as much as he would ha\ e occasion for, and undertook to deliver it at Joppa; and, withal, signified his dependence upon Solomon for the maintenance of the workmen, as he had promised, v. 15, 16. This agreement we had, 1 Kings 5. 8, 9.

II. The orders which Solomon gave about the workmen. He would not employ the free-brrn Israelites in the drudgery- work of the temple itself, not so much as to be overseers of it; in this, he employed the strangers who were proselvted to the Jewish religion, who had not lands of inheritance in Canaan, as the Israelites had, and therefore applied themselves to trades, and got their living by their ingenuity and industry: there was, at this time, a vast number of them in the land, v. 17. who, if tliey were of any of the devoted nations, perhaps fell within the case, and therefore fell under the law, of the Gibecnites, to be hewers of wood for the congregation; if not, yet being, in many cases, well provided for by the law of Moses, and put upon an equal footing with the native Israelites, they were bound in gratitude to do what they could for the service of the temple; yet, no doubt, they were well paid in money, or money's worth; the law was. Thou shalt not ofifiress a stra?iger. The distribution of them we have here, v. 2. and again, v. 18. in all, 150,000. Canaan was a fruitful land, that found meat for so many mouths more than the -numerous natives; and the temple, a vast building, that found work for so many hands. Mr. Fuller suggests that the expedient peculiar to this stinic-ture, of framing all before hand, nmst needs increase the work; I think it rather left so much the more room for this vast multitude of hands to be employed in it; for in the forest of Lebanon they might all be at work together, without crowding one another, which they could not have been upon mount Sion. And if there had not been such vast numbers employed, so large and curious a fabric, which was begun and ended in 7 years, might, for aught I know, have been as long in building as St. Paul's.

CHAP. III.

It was a much larger and more particular account of the building- of the temple, which we had in the book of Kings, than is here in this book of Chronicles. In this chapter, we have, I. The place, and time, of building the temple, v. 1, 2. II. The dimensions, and rich ornaments of it, v. 3"9. III. The cherubims in the most holy place, v. 10.. 13. IV. The vail, v. 14. V. The two pillars, V. 13. .17. Of all which we have already had an account, 1 Kings 6. 7.

1. npHEN Solomon began to build the X. house of the Lord at Jerusalem in mount Moriah, where the LORD appeared unto David his father, in the plare that David had prepared in the threshing-flooi of Oman the Jebusite. 2. And he began to build in the second dmj of the second month, in the fK)urth year of his reign. 3. Now these are the things ivherein Solomon was instructed for the buildfng of the house of God. The length by cubits, after the first measure, was threescore cubits, and

733

the breadth twenty cubits. 4, And the porch that tvas in the front of the house, the length of it was according to the breadth of the house, twenty cubits, and the height was a hundred and twenty: and he overlaid it within with pure gold. 5. And the greater house he ceiled with fir-tree, which he overlaid with fine gold, and set thereon palm-trees and chains. 6. And he garnished the house with precious stones for beauty: and the gold was gold of Parvaim. 7. He overlaid also the house, the beams, the posts, and the walls thereof, and the doors thereof, with gold ; and graved cherubims on the walls. 8. And he made the most holy house, the length whereof ?w« according to the breadth of the house, twenty cubits, and the breadth thereof twenty cubits : and he overlaid it with fine gold, amounting to six hundred talents. 9. And the weight of the nails loas fifty shekels of gold. And he overlaid the upper chambers with gold.

Here is,

1. The place where the temple was built Solomon was neither at liberty to choose, nor at a kiss to fix the place. It was before determined, 1 Chron. 22. 1. which was an ease to his mind. (1.) It must be at Jerusalem; for that was the place where God had chosen to put his name there. The royal city must be the holy city: there must be the testimonu of Israel; for there are set the thrones of judgment, Ps. 122. 4, 5. (2.) It must be on mount Moriah; which, some think, was that very place in the land of Moriah, where Abraham offered Isaac, Gen. 22. 2. So the Targum says expressly, adding, But he was delivered by the word of the Lord, and a ram firovided in his place. That was typical of Christ's sacrifice of himself; therefore fitly was the temple, which was likewise a type of him, built there. (3.) It must be where the Lord appeared to David, and answered him by Jire, 1 Cliron. 21. 18, 26. There atonement was made once; and therefore, in remembrance of that, there atonement must still be made. There where God has met with me, it is to be hoped that he will still. (4.) It must be in the place which David had prepared, not only which he had purchased with his money, but which he had pitched upon by divine direction. It was Solomon's wisdom not to inquire out a more convenient place, but to acquiesce in the appointment of God, whatever might be objected against tt. (1.) It must be in the threshing-floor of Oman, which, if (as a Jebusite) it gives encouragement to the Gentiles, yet it obliges us to look upon the temple-work, as that which requires the labour of the mind, no less than threshing-work does that of the body.

2. The time when it was begun; not till the 4th year of Solonnon's reign, xk 2. Not that the 3 first years were trifled away, or spent in deliberating whether they should build the temple or no; but they were employed in tlie necessary preparations for it, wherein 3 years would be soon gone, considering how many hands were to be got together, and set to work. Some conjecture that this was a sabbatical year, or year of release and rest to the land, when the people, being discharged from their husbandry, might more easily lend a hand to the beginning of this work; and then the year it was nnished, would fall out to be another sabbatical

year, when they would likewise have leisure to at tend the solemnity of the dedication of it.

3. The dimensions of it; in which Solomon was instructed, x*. 3. as he was in other things, by his father. This was the foundation, (so it may be read) which Solomon laid for the building of the house. This was the rule he went by, so many cubits the length and brgadth, after the first measure, that is according to the measure first fixed, which there was no reason to make an alteration of, when the work came to be done: for the dimensions were given by divine wisdom; and what God doeth it shall be for ever; nothing can be put to it or taken from it, Eccl. 3. 14, His first measure will be the last.

4. The ornaments of the temple; the timber-work was very fine, and yet, within, it was overlaid with pure gold, v. 4. w\\.h fine gold, v. 5. and that embossed with palm-trees and chains. It was of gold of Parvaim, v. 6. the best gold. The beams and posts, the walls and doors, were overlaid with gold, V. 7. The most holy place, which was ten yards square, was all overlaid with fine gold, V. 8. even the upper chambers, or rather the upper floor or roof; top, bottom, and sides, were all overlaid with gold. Every nail, or screw, or pin, with which the golden plates were fastened to the walls that were overlaid with them, weighed 50 shekels, or was worth so much; workmanship and all. A great many precious stones were dedicated to God, 1 Chron. 29. 2, 8. and these wei-e set here and there, where they would show to the best advantage. The finest houses now pretend to no better garnishing than good paint on the roof and walls; but the ornaments of the temple were more substantially rich. It was set yi'ith. precious stones, because it was a type of the new Jerusalem, which has therefore no temple in it, because it is all temple, and the walls, gates, and foundations of which, are said to be of precious stones and pearls. Rev. 21. 18, 19, 21.

10. And in the most holy place he made two cherubims of image work, and overlaid them with gold. 11. And the wings of the cherubims were twenty cubits long: one wing of the one cherub loas five cubits, reaching to the wall of the house; and the other wing ivas likewise five cubits, reaching to the wing of the other cherub. 12. And one wing of the other cherub was five cubits, reaching to the wall of the house; and the other wing loas five cubits also, joining to the wing of the other cherub. 13 The wings of these cherubims spread themselves forth twenty cubits: and they stood on their feet, and their faces ivere inward. 14. And he made the vail of h\ue, and purple, and crimson, and fine linen, and wrought cherubims thereon. 15. Also he made before the house two pillars of thirty and five cubits high, and the chapiter that 7^05 on the top of each of them ivas five cubits. 16. And he made chains, as in the oracle, and put them on the heads of the pillars; and made a hundred pomegranates, and put them on the chains. 17. And he reared up the pillars before the temple, one on the right hand, and the other on the left

II. CHRONICLES, IV.

and called the name of that on the right hand Jachin, and the name of that on the left Boaz.

Here is an account of, 1. The two cherubinis, which were set up in the holy of holies. There were two already over the ark, which covered the mercy-seat witli their wings; those were small ones. Now that the most holy place was enlarged, though those were continued, (being appurtenances to the ark, which was not to be made new, as all the other utensils of the tabernacle were,) yet those two large ones were added, doubtless, by divine appointment, to fill up the holy place; which otherwise would look bare, like a room unfurnished. These cherubims are said to be of iinage-"^vork, -v. 10, designed, it is likely, to represent the angels who tttend the divine Majesty. Each wing extended 5 cubits, so that the whole was 20 cubits, V. 12, 13. which was just the breadth of the most holy place, v. 8. They stood on their feet, as servants, their faces inward toward the ark, v. 13. that it might appear they were not set there to be adored, (for then they would have been made sitting, as on a throne, and their faces toward their worshippers,) but rather as themselves attendants on the invisible God. We must not worship angels, but we must worship nuith angels; for we are come into communion with them, Heb. 12. 22. and must do the will of God as the angels do it. The thought that we are worshipping him before whom the angels cover their faces, will help to inspire us with reverence in all our approaches to God. Compare 1 Cor. 11. 10. with Isa. 6. 2.

2. The vail that parted between the temple and the most holy place, v. 14. This denoted the darkness of that dispensation, and the distance whicli the worshippers were kept at; but, at the death of Christ, this vail was rent; for through him we are made nigh, aad have boldness not only to look, but to enter, into the holiest. On this he wrought cherubims, Heb. he caused them to ascend, that is, they were made in raised work, embossed. Or he made them on the wing in an ascending posture, to remind the worshippers J.o lift up their hearts, and to soar upward in their devotions.

3. The two pillars which were set up before the temple. Both together were somewhat above 35 cubits in length, v. 15. about 18 cubits high apiece: see 1 Kings 7. 15, &c. We there took a view of those pillars, Jachin and Boaz, establishment and strength in temple-work, and by it. ■•

CHAP. IV.

We have liere a further account of the furniture of God's house. T. Those thinsrs that were of hrass. The altar for burnt-ofTerings, v. 1. the sea and lavers to hold water, V. 2. . 6. the plates with which the doors of the court were overlaid, v. 9. the vessels of the altar, and other thinprs, V. 10.. 18. 11. Those that were of gold. The candlestirks and tables, v. 7, 8. the altar of incense, v. 19. and the .ippurtenances of each of these, v. 20. . 22. All these, except the brazen altar, v. 1. were accounted for more largely, 1 KU^i>;s 7. 23, &c.

'OREOVER, he made an altar of brass, twenty cubits the length thereof, and twenty cubits the breadth thereof, and ten cubits the height thereof. 2. Also he made a molten sea of ten cubits from brim to l)rim, round in compass, and five cubits the height thereof; and a line of thirty cul)its did compass it round about. 3. And under it tras; the similitude of oxen, which did compass it round about; ton in a

cubit, compassing the sea round about Two rows of oxen loere cast when it was cast. 4. It stood upon twelve oxen, three, looking toward the north, and three looking toward the west, and three looking toward the south, and three looking toward the east; and the sea was set above upon them, and all their hinder parts icerc inward. 5. And the thickness of it ioas a hand-breadth, and the brim of it like the work of the brim of a cup, with flowers of lilies; and it received and held three thousand baths. 6. He made also ten lavers, and put five on the right hand, and five on the left, to wash in them : such things as they offered for the burnt-offering they washed in them; but the sea icas for the priests to wash in. 7. And he made ten candlesticks of gold according to their form, and set them in the temple, five on the right hand, and five on the left. 8. He made also ten tables, and placed them in the temple, five on the right side, and five on the left: and he made a hundred basons of gold. 9. Furthermore, he made the court of the priests, and the great court, and doors for the court, and overlaid the doors of them with brass. 10. And he set the sea on the right side of the east end, over against the south.

David often speaks with much affection, both of the house of the Lord, and of the courts of our God. Both without doors and within, there was that which typified the gr.ice of the gospel, and shadowed out good things to come, of which the substance is Christ.

1. There were those things in open court, in the view of all the people, which were very significant.

1. There-was the brazen altar, v. 1. The making of this was not mentioned in the Kings. On this, all the sacrifices were offered, and it sanctified the gift. This altar was much larger than that which Moses made in the tabernacle; that was 5 cubits square, this was twenty cubits square. Now Israel was become both more numerous and more rich, and, it was to be hoped, more devout, (for every age should aim to be wiser :ind better than that which went before it,) it was expected that there would be a greater abundance of offerings brought to God's altar than had been: it is therefore made such a capacious scaffold, that it might hold them all, and none might excuse themsehes from bringing those testimonies of their devotion by alleging that there was not room to receive them. God had greatly enlarged their borders, it was therefore fit that they should enlarge his altars. Our returns should bear some proportion to our i-eceivings. It was 10 cubits high, so that the people who worshipped in the courts, might see the sacrifices burnt, and their eye might affect their heart with sorrow for sin: "It is of the Lord's mercies that I am not thus consumed, and that this is accepted as an expiation of my guilt." They might thus be led to consider the great Sacrifice which should hv offered in the fulness of time, to take away sin, and abolish death, which the blood of bulls and goats could not possibly do. And with the smoke of the sacrifices their he irts might ascend to heaven in holy desires toward Cicid and his favour. In all our devotions, wf-

73o

must keep the eye of faith fixed upon Christ, the great Propitiation. How they went up to this altar, ;uid carried the sacrifices up to it, we are not told; some think by a plain ascent like a hill; if by steps, doubtless they were so contri\ ed, as that the end of the law, mentioned Exod. 20. 26. might be answered.

2. There was the molten sea. A very large brass pan, in which they put water for the priests to wash in, V. 2, 6. It was put just at the entrance into the court of the ])riests, like the font at the church-door. If it were filled to the brim, it would hold 3000 baths, as here, v. 5. but in common, there were only 2000 baths in it, 1 Kings 7. 26. The Holy Ghost by this signified, (1.) Our great gospel-/2n-x'llege, that the blood of Christ cleanseth from all sin, 1 John 1. 7. To us there is a fountain ofiened for all believers, (who are spiritual priests. Rev. 1. 5, 6.) nay, for all the inhabitants of Jerusalem, to •wash in, from sin, which is uncleanness. Tliere is a fulness of merit in Jesus Christ, for all those that by faith apply themselves to him for the purifying of their consciences, that they may serve the living God, IJeb. 9. 14. (2.) Our great gospe\-duti/, •which is to cleanse ourselves by true repentance from all the pollutions, of the flesh, and the corruption that is in the world. Our hearts must be sanctified, or we cannot sanctify the name of God. They that draw nigh to God, must cleanse their hands, and fiurify their hearts, Jam. 4. 8. Iflwash thee not, thou hast no jiart with me; and he that is washed, still needs to wash his feet, to renew his repentance whenever he goes in to minister, John 13. 10.

3. There were ten lavers of brass, in which they washed such things as they offered for the burnt-offerings, V. 6. as the priests must be washed, so must the sacrifices. We must not only purify oursehes in preparation for our religious performances, but carefully put away all those vain thoughts, and corrupt aims, which cleave to our performances themselves, and pohute them.

4. The doors of the court were overlaid with brass, V. 9. both for strength and beauty, and that they might not be rotted with the weather, to which they ■were exposed. Gates of brass, we read of, Ps. 107. 16.

n. There were those things in the house of the Lord, (into which the priests went only in to minister,) that were very significant. All was of gold there. The neisrer we come to God, the purer we must be, the purer we shall be.

1. There were 10 golden candlesticks, according to the form of that one which was in the tabernacle, V. 7. The written word is a lamp and a light, shining in a dark place. In Moses's time, they had but one candlestick, the Pentateuch; but the additions, which, in process of time, were to he made of other books of scripture, might be signified by this increase of the number of the candlesticks. Light was growing. The candlesticks are the churches, Rev. 1. 20. Moses set up but one, the church of the Jews; but, in the gospel-temple, not only believers, lint churches, are multiplied.

2. There were 10 golden tables, v. 1. Tables whereon the show-bread was set, v. 19. Perhaps every one of the tal)les had 12 loaves of show-bread on it. As the house was enlarged, the house-keeping was. In mu father's house there is bread enough for the whole faniihi. To those tables belonged a hundred golden basins, or dishes; for God's table is well furnished.

3. There was a golden altar, v' 19. on which they burnt incense. It is probable that this was enlarged in proportion to the brazen altar. Christ, who, once for all, made atonement for sin, ever lives,making intercession, in virtue of that atonement.

11. And Huram made the pots, and the shovels, and the basons. And Huram finished tlie work that he was to make for king Solomon for the house of God; 12. To jvit, the two pillars, and the pommels, and the chapiters which ivere on the top of the two pillars, and the two wreaths to cover the two pommels of the chapiters which Jime on the top of the pillars: 13. And four hundred pomegranates on the two wreaths; two rows of pomegranates on each wieatii, to cover the two pommels of the chapiters which ivere upon tlie pillars. 14. He made also bases; and lavers made he upon the bases; 15. One sea, and twelve oxen under it: 16. The pots also, and the shovels, and the flesh-hooks, and all their instruments, did Huram his father make to king Solomon, for the house of the Lord, of bright brass. 17. In the plain of Jordan did the king cast them, in the clay-ground between Succoth and Zeredathah. 18. Thus Solomon made all these vessels in great abundance: for the weight of the brass could noi be found out. 19. And Solomon made all the vessels that ivere for the house of God, the golden altar also, and the tables whereon the show-bread ?vas set; 20. Moreover the candlesticks with their lamps, that they should bmn after the manner, before the oracle, of pure gold: 21. And the flowers, and the lamps, and the tongs, made he q/'gold, a?id that perfect gold ; 22. And the snuffers, and the basons, and the spoons, and the censers, of pure gold: and the entry of the house, the inner doors thereof for the most holy place, and the doors of the house of the temple, jvere of gold.

We have here such a summary, both of the brass-work, and the gold-work of the temple, as we had before, 1 Kings 7. 13, &c. in which we have nothing more to observe, than, (1.) That Huram the workman was \ ery punctual: he finished all that he was to make, v. 11. and left no part of his work undone. Huram his father, he is called, f. 16. Probably, it was a sort of a nick-name by which he was commonly known, Father Huram; for the king of Tyre called him Huram Abi, my father; in compliance with whom Solomon called him his; he being a great artist, and father of (he artificers in brass and iron. He acquitted himself well, both for ingenuity and industry. (2.) Solomon was very generous. He made all the vessels in great abundance, v. 18. many of a sort, that many hands might be employed, and so the work might goon with expedition; or that some might be laid up for use when others were worn out. Freely he has received, and he will freely give. When he had made vessels enough for the present, he would not convert the remainder of the brass to his own use; it is devoted to God, and it shall be used for him.

CHAP. V.

The temple being built and furnished for God, we have here, I. Possession given to him, by bringing- in the de-

II. CHRONICLES, V.

dicated things, v. 1. but especially the ark, the token of his presence, v. 2 .. 10. 11. Possession taken by him, in a cloud, V. 11.. 14. For if any man open the door of his heart to (jod, he will come in. Rev. 3. 20.

J.nnHUS all the work that Solomon JL made for the house of the Lord was finished: and Solomon brought in all the things that David his father had dedicated; and the silver, and the gold, and all the instruments, put he among the treasures of the house of God. 2. Then Solomon assembled the elders of Israel, and all the heads of the tribes, the chief of the fathers of the children of Israel, unto Jerusalem, to bring up the ark of the covenant of the Lord out of the city of David, which is Zion. 3. Wherefore all the men of Israel assembled themselves unto the king, in the feast which was in the seventh month. 4. And all the elders of Israel came; and the Levites took up the ark. 5. And they brought up the ark, and the tabernacle of the congregation, and all the holy vessels that were in the tabernacle, these did the priests and the Levites bring up. 6. Also king Solomon, and all the congregation of Israel that were assembled unto him before the ark, sacrificed sheep and oxen, which could not be told nor numbered for multitude. 7. And the priests brought in the ark of the covenant of the Lord unto his place, to the oracle of the house, into the most holy place, even under the wings of the cherubims: 8. For the cherubims spread forth their wings over the place of the ark, and the cherubims covered the ark and the staves thereof above. 9. And they drew out the staves of the ark, that the ends of the staves were seen from the ark before the oracle; but they were not seen without. And there it is unto this day. 10. There ivas nothing in the ark save the two tables which Moses put therein at Hx)reb, when the Lord made a covenant with the children of Israel, when they came out of Egypt.

This agrees with what we had, 1 Kings 8. 2, &c. where an account was given of the solemn introducing of the ark into the new-erected temple.

1. There needed no great solemnity for the bringing in of the dedicated things, v. 1. They added to the wealth, and perhaps were so disposed as to add to the beauty, of it; but they could not add to the holiness; for it was tlic tcmfile thai sanctified the gold, Matth. 23. 17. See how just Solomon was both to God and to his father. Whatever David had dedicated to Ciod, however much he might have liked it himself, yet he would by no means alienate it, but put it among the treasures of the temple. Those children that would inherit their godly parents' blessing, must religiously pursue their pious intentions, and not defeat them. When Solomon had made all the vessels of the temple in abundance, ch. 4. 18. many of the materials were left, which he would not convert to any other use,

but laid it up m the treasury for a time ol need. Dedicated things must not be alienated. It is sa crilege to do it.

2. But it was fit that the ark should be brought in with great solemnity; and so it was. All the other vessels were made new, and larger, in proportion to the house, than they liad been in the tabernacle; but the ark, the mercy-seat, and the chei-ubims were the same; for the presence and the grace of God are the same in little assemblies that they are in large ones, in the poor condition of the church, that they are in itspn sperous estate; wherever two or three are gatliered together in Christ's name,

IJ there is he as truly present with them, as if there were two or three thousand. The ark was brought in, attended by a very great assembly of the elders of Israel, who came to grace the solemnity; and a very sumptuous appearance, no doubt, they made, V. 2« -A. It was carried by the priests, v. 7. brought into the most holy place, and put under the wings of the great cherubim which Solomon had set up there, v. 7, 8. There they are unto this day: not the day when this book was written after the captivity, but when that was written, out of which this story was transcribed. Or they were thA-e (so it might be better read) unto this day, the day of Jerusalem's desolations, that fatal day, Ps. 137. 7. The ark was a type of Christ, and, as such, a token of the presence of God. That gracious promise, Lo, I am with you always, even unto the end of the world, does, in eifect, bring the ark into our religious assemblies, if we by faith and prayer put that promise in suit; and this we should be most solicitous and earnest for; Lord, if thy presence go not up. with us, wherefore should we go up.'' The temple itself, if Christ leave it, is a desolate place, Matth. 23. 38.

3. With the ark they brought up the tabernacle, and all the holy vessels that were in the tabernacle, V. 5. They were not alienated, because they had been dedicated to God; not altered or melted down for the new work, because there was no need of them; but they were carefully laid up as monuments of antiquity; and, probably as many of the vessels as were fit for use, were still used.

4. This was done with great joy. They kept a holy feast upon the occasion, v. 3. and sacrificed sheep, and oxen without number, v. 6. Note, (1.) The establishment of the public worship of God, according to his institution, and with the tokens of his presence, is, and ought to be, matter of great joy to any people. (2.) When Christ is formed in a soul, the law written in the heart, the ark of the covenant settled there, so that it becomes the temple of the Holy Ghost, there is true satisfaction in that soul. (3.) Whatever we have the comfort of, we must, by the sacrifices of praise, give God the glory of, and not be straitened therein; for with such sacrifices God is well pleased. If God favour us with his presence, we must honour him with our services, the best we have.

11. And it came to pass, when the priests were come out of the holy place ; (for all the priests that were present were sanctified, and did not then wait by course; 12. Also the Levites, n^hich were the singers, all of them of Asaph, of Heman, of Jeduthun, with their sons and their brethren, beixig arrayed in white linen, having cymbals and psalteries and harps, stood at the cast end of the altar, and with them a hundred and twenty priests sounding with trumpets;} 13. It came even to pass, as the trumpeteis

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and singers were as one, to make one sound to be heard in praising and thanking the Lord, and when they lifted up Iheir voice with the trumpets and cymbals and instruments of music, and praised the Lord, so.]/-ing^ For he is good ; for his mercy endureth for ever: that then the house was filled with a cloud, even the house of the Lord ; 14. So that the priests could not stand to minister by reason of the cloud ; for the glory of the Lord had filled the house of God.

Solomon, and the elders of Israel, had done what they could to grace the solemnity of the introduction of the ark; but God, by testifying his acceptance of what they did, put the greatest honour upon it. The cloud of glory that filled the house, beautified t more than all the gold with which it was over-aid, or the precious stones with which it was garnished; and yet that was no glory, in comparison with the glory of the gospel-dispensation, 2 Cor. 3. 8-'10. Observe,

I. How God took possession of the temple; he filled it with a cloud, v. 13. 1. Thus he signified his acceptance of this temple to be the same to him, that the tabernacle of Moses was, and assured them that he would be the same in it; for it was by a cloud that he made his public entry into that, Exod. 40. 34. 2. Thus he considered the weakness and infirmity of those to whom he manifested himself, who could not bear the dazzling lustre of the divine light, it would have overpowered them; he therefore sfireads a cloud ufion it. Job 26. 9. Christ revealed things unto his disciples as they were able to hear him, and in parables, which wrapped up divine things as in a cloud. 3. Thus he would affect all that worshipped in his courts with holy reverence and fear. Christ's disciples were afraid when they entered into a cloud, Luke 9. 34. 4. Thus he would intimate the darkness of that dispensation, by reason of which, they could not steadfastly look to the end of those things which were now abolished. 2 Cor. 3. 13.

II. When he took possession of it. 1. Wf\pn the firiestn ivere come out of the holy place, v. 11. This is the way of giving possession. AH must come out, that the rightful owner may come in. Would we have God dwell in our hearts? We must leave room for him; let every thing else give way. We are here told that upon this occasion, the whole family of the priests attended, and not any one particular course; all the firiests that were present were sanctified, V. 11. because there was work enough for them all, when such a multitude of sacrifices were to be oflFered, and because it was fit that they should all be eye-witnesses of this solemnity, and receive the. impressions of it. 2. When the singers and musicians praised God, then the house was filled with a cloud. This is very observable; it was not when they offered sacrifices, but when they sang the praises ojf God, that God gave them this token of favour; for the sacrifice of praise pleaseth the Lord better than that of an ox or bullock, Ps. 69. 31. All the singers and musicians were emploved, those of each of the three families; and, to complete the concert, 120 priests, with their trumpets, joined with them, all standing at the east end of the altar, on that side of the court which lay outmost toward the people, x^. 12. And when this part of tlie service began, the glory of God appeared. Observe, (1.) It was when they were unanimous, when they were as one, to make one sound. The Holy Ghost descended on the apostles, when they met with one accord. Acts 2. 1. Where unity is, the Lord ?oro-

VoL. II.—5 A

mands the blessing. (2.) It was when they were lively and hearty, and lifted up their voice to praise the Lord.' Then we serve God acceptably, when we are fervent in spirit, serving him. (3.) It was when they were, in their praises, celebrating the everlasting mercy and goodness of God. As there is no one saying oftener repeated in scripture than this, his mercy endureth for ever, (26 times in on'* psalm, Ps. 136. and often elsewhere,) so there is none more signally owned from heaven; for it was not the expression of some rapturous flights that the priests were singing when the glory of God appeared, but this plain song, He is good, and his mercy endureth for ever. 'I'his slu uld endear those words to us. God's goodness is his glory, and he is pleased when we give him the glory of it.

III. What was the effect of it? The priests themselves could not stand to minister, by reason of the cloud, V. 14. which, as it was an evidence that the law made men priests that liad infirmity, so (as Bishop Patrick obser\ es) it was a plain intimation that the Levitical priesthood should cease, and stand no longer to minister, when the Messiah should come, in whom the fullness of the Godhead should dwell bodily. In him the gloryof God dwelt among us, but covered with a cloud. The Word was made flesh; and when he conies to his temple, like a refiner's fire, "^oho may abide the day of his coming? A.x\&who shallstand when he apprareth? Mai. 3. 1, 2.

CHAP. VT.

The glory of the Lord, in the vehicle of a thick cloud, having filled the house which Solomon built, by which God manifested his presence there, he immediately impr^lve^ the opportunity, and addresses himself to God, as a Goi] now, in a peculiar manner, ni<rh at hand. I. He make-< a solemn declaration of his intention in building this house, to the satisfaction of the people, and the honour of God, both which he blessed, V. 1..11. II. He makes a solemn prayer to God, that he would please graciously to accept and answer all the prayers that should be made in, or toward that house, v. 12 .. 42. This whole chapter we had before, with very little variation, I Kings 8. 12.. 53, to which it may not be amiss here to look back.

1. PT^HEN said Solomon, The Lord hath JL said that he would dwell in the thick darkness. 2. But I have built a house of habitation for thee, and a place for thy dwelling for ever. 3. And the king turned his face, and blessed the whole congregation of Israel: (and all the congregation of Israel stood :) 4. And he said, Blessed he the Lord God of Israel, who hath with his hands fulfilled that which he spake with his mouth to my father David,, sayings 5. Since the day that I brought forth my people out of the land of Egypt, \ chose no city among all the tribes of Israel to build a house in, that my name might be tl^re; neither chose I any man to he a ruler over my people Israel : 6. But I have chosen Jerusalem, that my name might be there; and have chosen David to be over ray people Israel. 7. Now it was ia the heart of David my father to buikl a liG«se for the name of the Lord God of Israel. 8. BvU the Lord said to David my father, Forasmuch as it was in thy heait to build a house for my name^ thou didst well in that it was in thy heart: 9. Notwithstaftding,, thou shalt not build tU^s

11. CHRONICLES, VJ.

house; but thy son which shall com(3 forth out of thy loins, he shall build the house for my name. 10, The Lord therelbre hath performed his word that he hath spoken; (or 1 am risen up in the room of David my father, and am set on the throne of Israel, as the Lord promised, and have built the house for the name of the Lord God of Israel: 11. And in it have I put the ark, wherein is the covenant of the Lord, that he made with the children of Israel.

It is of great consequence, in all our religious actions, that we design well, and that our eye be single. If Solomon had built this temple in the pride of his heart, as Ahasuerus made his feast, only to show the riches of his kingdom, a7id the honour of his majesty, it would not have turned at all to his account. But he here declares upon what inducements he undertook it, and they are such as not only justify, but magnify, the undertaking.

1. He did it for the glory and honour of God; this was his highest and ultimate end in it. It was for the name of the Lord God of Israel, v. 10. to be a house of habitation for him, v. 2. He has indeed, as to us, made darkness his pavilion, v. 1. but let this house be the residence of that darkness; for it is in the upper world that he dwells in light, such as no eye can approach.

2. He did it in compliance with the choice (iod had been pleased to make of Jerusalem, to be the city in which he would record his name, ik 6, I have chosen Jerusalem. A great many stately buildings tliere were in Jerusalem for the king, his princes, and the royal family. If Ciod choose that place, it is fit that there be a building for him, which may exceed all the rest. Were men thus honoured there, let God be thus honoured.

3. He did it in pursuance of his fatlier's good intentions, which he ne\ er had an opportunity to put in execution. It ivas in the heart of David my father to build a house for God; the project was his, be it known, to his honour, v. 7. and God approved of it, though he permitted him not to put it in execution, V. 8, Thou didst well that it was in thine heart. Temple-work is often thus done; one sows, and another reaps, John 4. 37, 38. one age l)egins that which the next brings to perfection; and let not the wisest of men think it any disparagement to them, to pursue the good designs which those that went before them, iiave laid, and to build upon their foundation. Every good piece is not an original.

4. He did it in the performance of the word which God had spoken. God had said. Thy son shall build the housefor my name; and now he had done it, v. 9, 10. The service was appointed him, and tlie lionour of it designed him, by the divine promise; so that he did not do it of his own head, but was called of God to do it. It is fit that he who appoints the work, should have the appointing of the workmen; and those may go on in their work with great satisfaction, who see their call to it clear.

12. And he stood before the altar of the Lord, in the presence of all the congregation of Israel, and spread forth his hands, 13. (For Solomon had made a brazen scaffold of five cubits long, and five cubits broad, and three cubits high, and had set it in the midst of the court; and upon it he stood, and kneeled down upon his knees before all the congregation of Israel, and spread forth

lus hands toward heaven,) 14, A.nd said, O LoiiD God of Israel, there is no God hke ihee in the heaven, nor in the earth; which keepest covenant, and shouest meicy unto thy servants that walk before thee with all their hearts: 15. Thou which hast kept w ith thy servant David my father that which thou hast promised him; and spakest with thy mouth, and hast fulfilled it with thy liand, as it is this day. 16, Now therefore,

0 Lord God of Israel, keep with thy servant David my father that which thou hast prouiised him, saying. There shall not fail thee a man in my sight to sit upon the throne of Israel; yet so that thy children take heed to their way to walk in my law, as thou hast walked beibre me, 17, Now then, O Lord God of Israel, let thy word be verified, which thou hast spoken unto thy servant David, 18, (But will God in very deed dwell with men on the earth ? Behold, heaven and the heaven of heavens cannot contain thee; how much less this house which

1 have built!) 19. Have respect, therefore, to the prayer of thy servant, and to his supplication, O Lord my God, to hearken unto the cry and the prayer which thy servant prayeth before thee: 20. That thine eyes may be open upon this house day and night, upon the place whereof thou hast said that thou wouldest put thy name there; to hearken unto the prayer which thy servant prayeth toward this place. 21, Hearken, therefore, unto the supplications of thy servant, and of thy people Israel, which they shall make toward this place: hear thou from thy dw elling-place, even from heaven ; and when thou hearest, Ibrgive. 22, If a man sin against his neighbour, and an oath be laid upon him to make him swear, and the oath come before thine altar in this house; 23. Then hear thou from heaven, and do, and judge thy servants, by requiting the wicked, by recompensing his way upon his own head; and by justifying the righteous, by giving him according to his righteousness, 24, And if thy people Israel be put to the worse before the enemy, because they have sinned against thee, and shall return and confess thy name, and pray and make supplication before thee in this house; 25, Then hear thou from the heavens, and forgive the sin of thy people Israel, and bring them again unto the land which thou gavest to them and to their fathers, 26 When the heaven is shut up, and there is no rain, because they have sinned against thee; ijet if they pray toward this place, and confess thy name, and turn from their sin, when thou dost afflict them; 27, Then near

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thou from heaven, and forgive the sin of thy servants, and of thy people Israel, when thou hast taught them the good way wherein they should walk; and send rain upon the land, which thou hast given unto thy people for an inheritance. 28. If there be dearth in the land, if there be pestilence, if there be blasting, or mildew, locusts, or caterpillars; if their enemies besiege them in the cities of their land; whatsoever sore or whatsoever sickness there be; 29. Then what prayer or what supplication soever shall be made of any man, or of all thy people Israel, when every one shall know his own soie and his own grief, and shall spread Ibrth his hands in this house; 30. Tlien hear thou from heaven thy dwelling-place, and forgive, and render unto every man according unto all his ways, whose heart thou knowest; (for thou only knowest the hearts of the children of men ;) 31. That they may fear thee, to walk in thy ways so long as they live in the land which thou gavest unto our fathers. 32. Moreover, concerning the stranger, which is not of thy people Israel, but is come from a far country for thy great name's sake, and thy mighty hand, and thy stretched-out arm; if they come and pray in this house; 33. Then hear thou from the heavens, even from thy dwelling-place, and do according to all that the stranger calleth to thee for; that all people of the earth may know thy name, and fear thee, as doth thy people Israel; and may know that this house which I have built is called by thy name. 34. If thy people go out to war against their enemies by the way that thou shalt send them, and they pray unto thee toward this city w^hich thou liast chosen, and the house which I have built for thy name; 35. Then hear thou from the heavens their prayer and their supplication, and maintain their cause. 36. If they sin against thee, (for there is no man which sinneth not,) and thou be angry with them, and deliver them over before their enemies, and they carrj^ them away captives unto a land far off or nfear; 37. Yet if they bethink themselves in the land whither they are carried captive, and turn and pray unto thee in the land of their captivity, saying. We have sinned, we have done amiss, and have dealt wickedly; 38. If they return to thee with all their heart, and with all their soul, in the land of their captivity, whither they have carried them captives, and pray toward their land, which thou gavest imto their fathers, and toward the city which thou hast chosen, and toward the house which I have; built for thy name; 39. Then

lear

thou from the heavens, eue« from thvdvveli-ing-place, their prayer and their supplications, and maintain their cause, and forgive thy people which have sinned against thee.

40. Now, my God, let, I beseech thee, thine eyes be open, and let thine ears be attent unto the prayer that is made in this place.

41. Now therefore arise, O Lord God, into thy resting-place, thou, and the ark of thy strength: let thy priests, O Lord God, be clothed with salvation, and let thy saints rejoice in goodness. 42. O Lord God, turn not away the face of thine anointed : remember the mercies of David thy servant.

Solomon had, in the foregoing veres, signed, and sealed, as it were, the deed of dedication, by which the temple was appropiiated to the honour and service of God. Now here he prays the consecration-prayer, by which it was made a figure of Christ, the great Mediator, through whom we are to offer all our prayers, and to expect all God's favours, and to whom we are to have an eye in every thing wherein we have to do with God.

We opened the particulars of this prayer, 1 Kings 8. and therefore shall now only glean up some few passages in it which may be the proper subjects of our meditation.

1. Here are some doctrinal truths occasionally laid down. As, 1. That the God of Israel is a Being of incomparable perfection. We cannot describe him; but this we know, there is none like him in heaven, or in earth, v. 14. All the creatures have their fellow-creatures, but the Creator has not his peer. He is infinitely above all, and over all, God blessed for ever. 2. That he is, and will be, true to every word that he has spoken; and all that serve him in sinceritv, shall certainly find him both faithful and kind. Those that set God always before them, and walk before him with all (heir hearts, shall find him as good as his word, and better; he will both keep covenant with them, and show mercy to them, v. 14. 3. That he is a Being infinite and immense, whom the heaven, and heaven of hea\'ens, cannot contain, and to whose felicity nothing is added by the utmost we can do in his service, v. 18. He is infinitely beyond the bounds of the creation, and infinitely above the praises of all intelligent creatures. 4. That he, and he only kno'-ifs the hearts of the children of men, v. 30. All men's thoughts, aims, and affections, are naked and open before him; and however the imaginations and intents of our hearts may be concealed from men, angels, and devils, they cannot be hid from God who knows not only what is in the heart, but the heart itself, and all the beatings of it. 5. That there is no such thing as a sinless perfection to be found in this life, v. 36. There is no man nvhich sinneth not; nay, which doeth good and sinneth not; so he writes agreeable to what he here says, Eccl. 7. 20.

II. Here are some suppositions or cases put, which are to be taken notice of. 1. He supposes that if doubts and controversies arose between man and man, both sides would agree to appeal to God, and lay an oath upon the person whose testimony must decide the matter, v. 22. The religious reverence of an oath, as it was ancient, so, it mav be presumed, it will continue as long as there are anv remains of conscience and right reason among men. 2. He supposes that though Israel enjoyed a profound peace and tranqvjillity, troublesome times would come. He did not think the mountain cf

11. CHRONrCLES, VII.

their prosperity stood so strong, but that it might be moved; nay, he expected sin would move it. 3. He supposes that those who had not called upon God at other times, yet, in their affliction, would seek him early and earnestly. " When they are in distress, they will confess their sins, and c(;nfess thy name, and make supplication to thee." Trouble will drive those to God, who had said to him, Depart, x'. 24, 26, 28. 4. He supposes that strangers would come from afar to worship the God of Israel, and to pay homage to him; and this also might reasonably be expected, considering what worthless things the gods of the nations were, and what proofs the God of Israel had given of his being Lord of the whole earth. III. Here are petitions very pertinent.

1. That God would own this house, and have an eye to it, as the place of which he said that he would put his name there, v. 20. He could not, in faith, have asked God to show such peculiar favour to this house abo\ e any other, if he himself had not said that it should be his rest for ever. The prayer that will speed, must be warranted by the word. We mav therefore with humble confidence pray to God to be well pleased with us in Jesus Christ, because he has declared himself well pleased in him; This is my beloved Son; but he says not now of any house, "This is my beloved place."

2. That God would hear and accept the prayers which should be made in, or toward, that place, -v. 21. He asks not that God should help them, whether they prayed for themselves or no, but that God would help them, in answer to their prayers. Even Christ's intercessions do not supersede, but encourage, our supplications. He prays that God would hear from his dwelling-plice, even from heaven; that is his dwelling-place still; not this temple; and thence help must come. JV/iefi thou hearest, forgive. Note, The forgiveness of one sin, is that which makes way for all the other answers to our prayers, Removendo prohibena — The evil luhich it drives aivay, it kee/2.1 aivay.

3. That God would give judgment according to eguity, upon all the appeals that should be made to him, V. 23, 30. This we may, in faith, pray for, we are sure it shall be done. God sitteth on the throne, judging right.

4. That God would return in mercy tn his people, when they repented and reformed, and sought unto him, v. 25, 27, 38, 39. This we also may, in faith, pray for, building upon the repeated declarations God has made of his readiness to accept penitents.

5. That God would bid the strangers welcome to this house, and answer their prayers, v. 33. for if there be in duty, why should there not be in privilege one law for the stranger, and one born in the land, Lev. 24. 22.

6. That God would, upon all occasions, own and plead the cause of his people Israel, against all the opposers of it, v. 35, maintain their cause; and again, v. 39. If they be the Israel of God, their cause is the cause of God, and he will espouse it.

Lastly, He concludes this prayer with some expressions, which he had learned of his good father, and borrowed from one of his psalms. We had them not in the Kings, but here we have them, v. 41, 42. The whole word of God is of use to direct us in prayer; and how can we express ourselves in better language to God, than that of his own Spirit? But these words were of use, in a special manner, to direct Solomon, because they had reference to this very work that he was now doing. We have them, Ps. 132. 8 •• 10. He prays, {v. 41.) (1.) That God would take possession of the temple, and keep possession ; that he would make it his resting-olace. Thou and the ark; what will the ark do

without the God of the ark? Ordinances •without the God of the ordinances? (2.) That he would make the ministers of the temple public blessings, clothe them ivith salvation, that is, not only save them, but make them instrumental to save others, by offering the sacrifices of righteousness. (3.) That the service of the temple might turn abundantly to the joy and satisfaction of all the Lord's people. Let thy saints rejoice in goodness, that is, in the goodness of thy house, Ps. 65. 4. Let all that come hither to worship, like the Eunuch, go away rejoicing. He pleads two things, i'. 42. [1.] His own relation to God: " I'urn not away the face of thine anointed. Lord, thou hast appointed me to be king, and wilt not thou own me?" [2.] God's covenant with his father: Bemember the mercies oj David thy servaJit. The piety of David toward God, so some understand it, so the word sometimes signifies, his pious care of the ark, and concern for it. See Ps. 132. 1, 2, &c. Or, the promises of God to David, which were mercies to him, his great support and comforts in all his troubles. We may plead, as Solomon does here, with an eye to Christ. We desen'e that God should turn away our face, that he should reject us and our prayers; but we come in the name of the Lord Jesus, thine anointed, thy Messiah, so the word is; thy Christ, so the LXX. Him thou hearest always, and wilt never turn aivay his face. We have no righteousness of our own to plead, but. Lord, remember the mercies of David thy serj>ant. Christ is God's ser- ant, Isa. 42. 1. and is called David, Hos. 3. 5. Lord, remember his mercies, and accept of us on the account of them. Remember his tender concern for his Father's honour, and man's sal\ ation, and what he did and suffered from that principle. Remember the promises of the everlasting covenant, which free grace has made to us in Christ, and which are called the sure mercies of David, Isa. 55. 3. and Acts 13. 34. This must be all our desire, and all our hope, all our prayer, and all our plea, for it is all our salvation.

CHAP. VII.

In this chapter we have God's answer to Solomon's prayer. I. His public answer by fire from heaven, which consumed the sacrifices, v. 1. with which the priests and people were much affected, v. 2, 3. By that token of God's acceptance, they were encouran^ed to continue the solemnities of the feast for 14 days, and Solomon was encouraged to pursue all his designs for the honour of God, V. 4.. 11. II. His private answer by word of mouth, in a dream or vision of the nisjht, v. 12.. 22. Most of these things we had before, 1 Kings 8. 9.

1. 1WTOW when Solomon hnd made an 1.^ end of praying, the fire came down from heaven, and consumed the burnt-offering and the sacrifices; and the glory of the Lord filled the house. 2. And the priests could not enter into the house of the Lord, because the glory of the Lord had fill(>d the Lord's house. 3. And when all the children of Israel saw how the fire came down, and the glory of the Lord upon the h()use, they bowed themselves with iUv'w faces to the ground upon the pavement, and worshipped, and praised the Lord, ,9c////>?^. For he is good; for his mercy (ndureth for ever. 4. Then the king and all the people offered sacrifices before the Lord. 5. And king Solomon offered a sacrifice of twenty and two thousand oxen, and a hun(h-cd and

11. CHRONICLES, VII.

741

twenty thousand sheep. So the king and all the people dedicated the house of God.

6. And the priests waited on their offices; the Levites also with instruments of music of the Lord, which David the king had made to praise the Lord, because his mercy endureth for ever, when David praised by their ministry; and the priests soiuided trumpets before them, and all Israel stood.

7. Moreover, Solomon hallowed the middle of the court that was before the house of the Lord : for there he offered burnt-offerings, and the fat of the peace-offerings, because the brazen altar which Solomon had made was not able to receive the burnt-offerings, and the meat-offerings, and the fat.

8. Also, at the same time, Solomon kept the feast seven days, and all Israel with him, a very great congregation, from the entering in of Hamath unto the river of Egypt. 9. And in the eighth day they made a solemn assembly: for they kept the dedication of the altar seven days, and the feast seven days. 10. And on the three and twentieth day of the seventh month he sent the people away into their tents, glad and merry in heart, for the goodness that the Lord had showed unto David, and to Solomon, and to Israel his people. 11. Thus Solomon finished the house of the Lord, and the king's house: and all that came into Solomon's heart to make in the house of the Lord, and in his own house, he prosperously effected.

Here is,

I. The gracious return which God immediately made to Solomon's prayer. The Jire came down froTti heaven, and consumed the sacrifice, -v. 1. In this way, God testifies his acceptance of Moses, Lev. 9. 24. of Gideon, Jud?. 6. 21. of David, 1 Chron. 21. 26. of Elijah, 1 Kings 18. 39. and, in general, to accept the burnt-sacrifice, is, in the Hebrew phrase, to turn it to ashes, Ps. 20. 3. The fire came down here, not upon the killing of the sacrifices, but the praying of the prayer. This fire intimated that God was, 1. Glorious in himself; for our God is a consuming Jire, terrible even in his holy places. This fire breaking forth (as is probable) out of the thick darkness, made it the more terrible, as on mount Sinai, Exod. 24. 16, 17. The sinners in Sion had reason to be afraid at this sight, and to say. Who among us shall dwell near this devouring 'fire? Isa. 33. 14. And yet, 2. Gracious to Israel; for this fire, which might justly have consumed them, fastened upon the sacrifice which was offered in their stead, and consumed that; by which God signified to them, that he accepted their offer-mgs, and that his anger was turned away from them. J^et us apply this, (1.) To the sufferings of Christ; when it pleased the Lord to bruise him, and put him to grief, in that he showed his good-will to men, having laid on him the iniquity of all. His death was our life, and he was made sin and a curse, that we might inherit righteousness and a blessing. That sacrifice was consumed, that we might escape: Here am I, let these go away. (2.) Tothesanctification of the Spirit, wh( descends like fire, buming up

our lusts and corruptions, those beasts that must be sacrificed, or we are undone; and kindling in our souls a holy fire of pious and devout affections, always to be kept burning on the altar of the heart. The surest evidence of God's acceptance of our prayers, is the descent of this holy fire upon us; Did not our hearts burn within us? Luke 24. 32. As a further evidence that God accepted Solomon's prayer, still the glory of the Lord Jilled the house. The heart that is thus filled with a holy awe and reverence of the divine glory, in consequence of God's manifesting himself in his greatness, and (which is no less his glory) in his goodness, is there by owned as a living temple.

II. The grateful return made to God for this gracious token of his favour.

1. The people wors/nyj/zerf and/irc/serf Gorf, f. 3. When they saw the fire of God come down fc-om heaven thus, they did not run away affrighted, but kept their ground in the courts of tlie Lord, and took occasion from it, (1.) With reverence to adore the glory of God; they bowed their faces to the ground and worshipfied, thus expressing their awful dread of the Divine Majesty, their cheerful submission to the Divine Authority, and the sense they had cf their own unworthiness to come into God's presence, and their inability to stand before the power of his wrath. (2.) With thankfulness to acknowledge the goodness of God; even then when the fire of the Lord came down, they praised him, saying, He is good, for his inercy endureth for ever. That is a song never out of season, and to which (ur hearts and tongues should be never out of tune. However it be, yet God is good. When he manifests himself as a consuming Fire to sinners, his people can rejoice in him as their Light. Nay, they had reason to say that in this, God was good; // is of the Lord's mercies that we are riot consumed, but the sacrifice in our stead, for which we are bound to be very thankful.

2. The king and all the people offered sacrifices in abundance, v. 4, 5. W^ith these they feasted this holy fire, and bade it welcome to the altar. They had offered sacrifices before, hut now they increased, them. Note, The tokens of God's favour to us should enlarge our hearts in his service, and make us to abound therein more and more. The king's example stirred uj) the pen]ile. Good work is then likely to go on, when the leaders of a people lead it. The sacrifices were so numerous, that the altar could not contain them all: but rather than any of them should be turned back, (though we may suppose the blood of tliem all was sprinkled upon the altar,) the flesh of the burnt-offerings, and the fat of the peace-offerings, were burnt in the midst of the court, v. 7. which Solomon either hallowed for that service, or hallowed by it. In case of necessity, the pavement might be an altar.

3. The priests did their part, they waited on their offices; and the singers and musicians on their's, 7'. 6. with the instruments that David made, and the hymn that David had fiut into their hand, as some think it may be read, meaning that, 1 Chron. 16. 7. Or, as we read it, when David /iraised by their ministry. He employed, directed, and encouraged, them m this work of praising God; and therefore their performances were accepted as his act, and he is said to praise by their ministry.

4. The whole congregation expressed the greatest joy and satisfaction imaginable. They kept the feast of the dedication of the altar 7 days, from the 2d to the 9th; the 10th day was the day of atonement, when they were to afflict their souls for sin, and that was not unseasonable in the midst of their rejoicings; then on the 15th day, began the feast of tabernacles, which continued to the 22d, and the\'

II. CHRONICLES, VIII

the time that we spend in the worship of God, and communion with him; nor think it long, or grow weary of it.

5. Solomon went on in his work, and prosperously effected all he designed, for the adorning both of God's house and his own, v. 11. Those that begin with the service of God, are likely to go on successfully in their own affairs. It was Solomon's praise, that what he undertook, he went through with, and it was by the grace of God that he prospered in it.

12. And the Lord appeared to Solomon by night, and said unto him, 1 have heard thy prayer, and have chosen this place to myself for a house of sacrifice. 13. li I shut up heaven that there be no rain, or if I com-maid the locusts to devour the land, or if I send pestilence among my people ; 14. If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land. 13. Now mine eyes shall be open, and mine ears attent unto the prayer that is made in this place: 16. For now have I chosen and sanctified this house, that my name may be there for ever: and mine eyes and my heart shall be there peipetually. 17. And as forthee, if thou wilt walk before me, as David thy father walked, and do according to all that I have commanded thee, and shalt observe my statutes and my judgments ; 18. Then will I stablish the throne of thy kingdom, according as I have covenanted with David thy father, saying, There shall not fail thee a man to he ruler in Israel. 19. But if ye turn away, and forsake my statutes and my commandments, which I have set before you, and shall go and serve other gods and worship them; 20. Then will I pluck them up by the roots out of my land which I have given them: and this house, which I have sanctified for my name, will I cast out of my sight, and will make it to be a proverb and a by-word among all nations. 21. And this house, which is high, shall be an astonishment to every one that passeth by it; so that he shall say. Why hath the Lord done thus unto this land, and jnto this house? 22, And it shall be answered. Because they forsook the Lord God of their fathers, which brought them forth out of the land of Egypt, and laid hold on other gods, and worshipped them, and served them: therefore hath he brought all this evil upon them.

That God accepted Solomon's prayer, appeared by the fire from heaven. But a prayer may be accepted, and yet not answered in the letter of it; and therefore God appeared to him in the night, as he -r'id once l)efore, c/i. 1. 7. and after a day of sacrifice .'3o, us then; and gave him a particular answer to i

his prayer. We had the substance of it before, 1 Kings 9. 2'«9.

1. He promised to own this house for a house of sacrifice to Israel, and a house of fit ay er for alljieo-ple,'l^2i. 56. 7. -u. 12, 16, My name shall be there for ever, that is, "There will I make myself known, and there will I be called upon.

2. He promised to answer the prayers of his people, that should at any time be made in that place, f. 13»«15. (1.) National judgments are here supposed, V. 13. Famine and pestilence; by the locusts devouring the land, may be meant enemies as greedy as locusts, and laying all waste. (2.) National re pentance, prayer, and reformation are required, v. 14. God expects that his people, who are called by his name, if they have dishonoured his name by their iniquity, should honour it by accepting the punishment of their iniquity. They must humble themselves under his hand, must pray for the re moval of the judgment, must seek the face and fa vour of God; and yet all this will not do, unless they turn from their wicked ways, and return to the Goci from whom they have revolted. (3.) National mercy is then promised; that God will forgive their sin, which brought the judgment upon them, and theri heal their land, redress all their grievances. Pardoning mercy makes way for healing mercy, Ps. 103. 3. Matth. 9. 2.

3. He promised to pei petuate Solomon's kingdom, upon condition that he persevered in his duty, v. 17, 18. If he hoped for the benefit of God's covenant with David, he must imitate the example of David.

But he sets before him death as well as life, the curse as well as the blessing. (1.) He supposes it possible that though they had this temple built to the honour of God, yet they might be drawn aside to worship other gods, v. 19. He knew their prone-ness to backslide into that sin. (2.) He threatens it as certain, that if they did so, it would certainly be the ruin of both church and state. [1. ] It would be the ruin of their state, v. 20. "Though they have taken deep root, and taken root long, in this good land, yet I will pluck them up by the roots, extirpate the whole nation, pluck them up as men pluck up weeds out of their garden, which are tlirown to the dunghill." [2.] It would be the ruin of thrir church. This sanctuary would be no sanctuary to them, to protect them from the judgments of (iod, as they imagined, saying, 77}e temfile of the Lord are these, Jer. 7. 4. "This house, which is high, not only for the magnificence of the structure, but for the designed ends and uses of it, shall be an astonishment, it shall come down wonderfully, (Lam. 1. 9.) to the amazement of all the neigh-boui-s."

CHAP. VIII.

In this chapter we are told, I. What cities Solomon bu.It, V. 1 . . 6. II. What workmen Solomon employed, v. 7 .. 10. III. What care he took for a proper settlement for his wife, v. 11. IV. What a good method he put the temple-service into, V. 12. .16. V. What trading he had with foreign countries, v. 17, 18.

1. 4 ^D it came to pass at the end ol the

/\ twenty years, wherein Solomon had built the house of the Lord, and his own house, 2. That the cities which Huram had restored to Solomon, Solomon built them, and caused the children of Israel to dwell there. .3. And Solomon went to Ha-math-zobah, and prevailed against it 4. And he built Tadmor in the wilderness, and all the store-cities which he built in fla

fl. CHRONICLES, VIII.

743

math. 5. Also he built Beth-hoion the upper, and Beth-horon the nether, fenced cities, witli walls,gates, and bars; 6. And Baalath, and all the store-cities that Solomon had, and all the chariot-cities, and the cities of the horsemen, and all that Solomon desired to build in Jerusalem, and in Lebanon, and throughout all the land of his dominion. 7. As for all the people that loere left of the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Je-busites, which loere not of Israel, 8. But of their children, who were left after them in the land, whom the children of Israel consumed not, them did Solomon make to pay tribute until this day. 9. But of the children of Israel did Solomon make no servants for his work; but they were men of war, and chief of his captains, and captains of his chariots and horsemen. 10. And these were the chief of king Solomon's officers, even two hundred and fifty, that bare rule over the people. 11. And Solomon brought up the daughter of Pharaoh out of the city of David unto the house that he had built for her: for he said, My wife shall not dwell in the house of David king of Israel, because the places are holy whereunto the ark of 1 he Lord hath come.

This we had 1 Kings 9. 10"24. and therefore shall only observe here,

1. Though Solomon was a man of great learning and knowledge, yet he spent his days, not in contemplation, but in action, not in his study, but in his country, in building cities, and fortifying them. In a time of peace preparing for a time of war, which is as much a man's business, as it is in summer to provide food for winter.

2. As he was a man of business himself, and did not consult his own ease, so he employed a great many hmds, kept abundance of people to work. It is the interest of a state by all means possible to promote and encourage industry, and to keep its subjects from idleness. A great many strangers there were in Israel, many that remained of the Canaan-ites; and they were welcome to live there, but not to live and do nothing. The men of Laish, who had no business, were an easy prey to the invaders, Judg. 18. 7.

3. When Solomon had begun with building the house of God, and made good work and quick work of that, he prospered in all his undertakings, so that he built all that he desired to build, v. 6. Those who have a genius for building, find that one object draws on another, and the latter must amend and improve the former. Now observe, (1.) How the Divine Providence gratified even Solomon's humour and gave him success, not only in all that he needed to build, and that was for his advantage to build, but in all th-'t he had a mind to build. So indulgent a Father God is sometimes to the innocent desires of his children that serve him. Thus he pleased Jacob with that promise, Joseph shall put his hand on thine eyes. (2.) Solomon knew how to set bounds to his desires. He was none of them that enlarge them endlessly, and can never be satisfied, but knew when to draw in; for he finished il! he desired, and then he desired no more; he did

not sit down, and fret that he had not more cities to build, as Alexander did, that he had not more worlds to conquer, Heb. 2. 5.

4. That one reason why Solcmon built a palace on purpose for the queen, und removed her and her court to it, was, because he thought it by no means proper that she should divell in the house of David, V. 11. considering that that had been a place of great piety, and perhaps her house was a place of great vanity. She was proselyted, it is likely, to the Jewish religion; but it is a question whether all her servants were. Perhaps, they had among them the idols of Egypt, and a great deal of profaneness and debauchery. Now, though Solomon had not zeal and courage enough to suppress and punish what was amiss there, yet he so far consulted the honour of his father's memory, that he would not suffer that place to be thus profaned, where the ark of God had been, and where holy David had prayed many a good prayer, and sung many a sweet psalm. Not that all the places where the ark had been were so holy as never to be put to a common use; for then the houses of Abinadab and Obed-edom must have been so. But the place where it had been so long, and had been so publicly attended on, was so venerable, that it was not fit to be the place of so much gaiety, not to say iniquity, as was to be found, I fear, in the court that Pharaoh's daughter kejjt. Note, Between things sacred and things common, the ancient land-marks ought to be kept up. It was an outer court of the temple, that was the court of the women,

12. Then Solomon offered burnt-offerings unto the Lord on the altar of the Lord, which he had built before the porch, 13. Even after a certain rate every day offering according to the commandment of Moses, on the sabbaths, and on the new moons, and on the solemn feasts, three times in the year, even in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles. 14. And he appointed, according to the order of David his father, the courses of the priests to their service, and theLevitesto their charges, to praise and minister before the priests, as the duty of every day required ; the porters also by their courses at eveiy gate: for so had David the man of God commanded. 15. And they departed not from the commandment of the king unto the priests and Levites, concerning any matter, or concerning the treasures. 16. Now all the work of Solomon was prepared unto the day of the foundation of the house of the Lord, and unlil It was finished: so the house of the I^ord was perfected. 17. Then went Solomon to Ezion-geber, and to Eloth, at the sea side in the land of Edom. 18. And Huram sent him, by the hands of his servants, ships, and servants that had knowledge of the sea; and they went with the servants of Solomon to Ophii, and took thence four hundred and fifty talents of gold, and brought them to king Solomon.

Here is,

1. Solomon's devotion. The building of the teni

II. CHRONICLES, IX.

pie was in order to the service of the temple; what-e. er cost he was at in rearing the structure, if he iiad neglected the worship that was to be performed there, it would all have been to no purpose. Assisting the devotion of others will not atone for our own neglects. When Solomon had built the temple,

(1.) He kept up the holy sacrifices there, according to the law of Moses, v. 12, 13. In vain had the altar been built, and in vain had fire come down from heaven, if sacrifices had not been constantly brought as the food of that altar, and the fuel of that fire. There were daily sacrifices, a certain rate every day, as duly as the day came; weekly sacrifices on the sabbath, double to what was offered on other days; monthly sacrifices, on the new moons; and yearly sacrifices, at the three solemn feasts. They are spiritual sacrifices that are now required of us, which we are to bring daily and weekly; and it is good to be in a settled method of devotion.

(2.) He kept up the holy songs there, according to the lavj of David, who is here called the man of God, as Moses was, because he was both instructed and authorised of God to make these establishments; and Solomon took care to see them observed, as the duty of every day required, v. 14. Solomon, though a wise and great man, and the builder cf the temple, did not attempt to amend, alter, or add to, what the man of God had, in God's name, commanded, but closely adhered to that, and used his authority to have that duly observed; and then none defiaried from the commandment of the king, concerni7ig- any matter, v. 15. He obser\ ed God's laws, and then all obeyed his orders. When the service of the temple was put into this good order, then it is said, The house of the Lord was perfected, V, 16. The work was the main matter, not the place; the temple was unfinished till all this was done.

2. Solomon's merchandise. He did himself in person visit the sea-port towns of Eloth and Ezion-geber; for they that deal much in tlie world, will find it their interest, as fir as they can, to inspect their affairs themselves, and to see with their own eyes, v. 17. Canaan was a rich country, and yet must send to Ophir for gold. The Israelites were a wise and understanding ])ef)ple, and yet must be beholden to the king of Tyre for men that had knowledge of the seas, v. 18. and yet Canaan was God'speculiarland,and Israel God'speculiarpeople: which teaches us that grace, and not gold, is the best riches; and acquaintance with (iod and his law, not with arts and sciences, the best knowledge.

CHAP. IX.

Solomon here continiips lo appear preat, both at home and abroad. We had this account of his c^randeur, 1 Kings 10. nothing is here added ; but his defection, toward his latter end, which we have there, ch. 11. is here omitted ; and the close of this chapter brings him to the grave with an unstained reputation. Perhaps none of the chapters of the Chronicles agree so much with a chapter in the Kings, as this does with 1 Kings 10. verse for verse, only that the two first verses there are put into one here, and v. 25. here is taken from 1 Kings 4. 26. and the three "ast verses here from 1 Kings 11. 41 . . 43. Here is, I. The honour which the queen of Sheba did to Solomon, in the visit she made him to hear his wisdom, V. 1.. 12. II. Many instances given of the riches and splendour of Solomon's court, v. 13 ., 28. III. The conclusion of his reign, v. 29 . . 31.

1. A ND when the queen of Sheba heard J^Il of the fame of Solomon, she came to prove Solomon with hard questions at Jerusalem, with a very great company, and camels that bare spices, and gold in abun-

dance, and precious stones: and when she was come to Solomon, she communed with him of all that was in her heart. 2. And Solomon told her all her questions: and there was nothing hid from Solomon which he told her not. 3. And when the queen of Sheba had seen the wisdom of Solomon, and the house that he had built, 4. And the meat of his table, and the sitting of his servants, and the attendance of his ministers, and their apparel; his cup-bearers also, and their apparel; and his ascent by which he went up into the house of the Lord ; there was no more spirit in her. 5. And she said to the king. It was a true report which 1 heard in mine own land of thine acts, and of thy wisdom; 6. How-beit, I believed not their words until I came, and mine eyes had seen it; and, behold, the one half of the greatness of thy wisdom was not told me: for thou exceedest the fame that I heard. 7. Happy are thy men, and happy are these thy servants, which stand continually before thee, and hear thy wisdom. 8. Blessed be the Lord thy God, which dehghted in thee to set thee on his throne, to be king for the Lord thy God: because thy God loved Israel, to establish them for ever, therefore made he thee king over them, to do judgment and justice. 9 And she gave the king a hundred and twenty talents of gold, and of spices great abundance, and precious stones: neithei was there any such spice as the queen of Sheba gave king Solomon. 10. And the servants also of Huram, and the servants of Solomon, which brought gold from Ophir, brought algum-trees and precious stones. 11. And the king made of the algum-trees terraces to the house of the Lorp, and to the king's palace, and harps and psalteries for singers: and there were none such seen before in the land of Judah. 12. And king Solomon gave to the queen of Sheba all her desire, whatsoever she asked, besides that which she had brought unto the king: so she turned, and went away to her own land, she and her servants.

This passage of story has been largely considered in the Kings; yet because our Saviour has jiroposed it as an example to us in our inquiries after him, Matth. 12. 42. we must not pass it o\er, without observing briefly,

1. Those who honour God, he will honour, 1 Sam. 2. 30. Solomon had greatly honoured God, in building, beautifying, and dedicating, the temple: all his wisdom, and all his wealth, were employed for the making of that a consummate piece: and now God made his wisdom and wealth to redound greatly to his reputation. The way to hare both the credit and comfort of all our endowments, and all our enjoyments, is, to consecrate them to God, and use them for Ijim.

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2. Those who know the worth of true wisdom, wui grudge no pains or cost to compass it. The <jueen of Sheba put herself to a great deal of trouble and expense, to hear the wisdom of Solomon; and yet, learning from him to serve God, and do her duty, she thought herself well paid for her pains. Hea\ enly wisdom is that fiearl of great ^irice, for the purchase of which, if we part with all, we make a good bargain.

o. As every man has received the gift, so he ought to minister the same for the edification of othei's, as he has opportunity. Solomon was com-municati\e of his wisdom, and willing to teach others what he knew himself. Being taught of God, freely he had received, and freely he gave. Let them that are rich in wisdom, as well as wealth, learn to do good, and be ready to distribute. Crive to every one that asketh.

4. Good order in a family, a great family, especially m the things of God, and a regular discharge of the duties of religious worship, are highly expedient, and to be much admired where\er found. '1 he queen of Sheba was exceedingly affected to see the propriety with which Solomon's servants attended him, and with which both he and they attended in the house of God. Divid's ascent to the house of the Lord was also pleasant and interesting, Ps. 42. 4.

5. Those are happy, who have the opportunity of a constant converse with such as are knowing, wise and good. The queen of Sheba thought Solomon's servants happy, who continually heard his wisdom; for, it seems, even to them he was communicative. And it is observable, that the posterity of those who had places in his court, were willing to have the names of their ancestors forgotten, and thought themselves sufficiently distinguished and dignified, when they were called the children of Solo?7ion's servants, Ezra 2. 55. Neh. 7. 57. so eminent were they, it was honour enough to be named from them.

6. We ought to rejoice, and give God thanks, for the gifts, graces, and usefulness, of others. The queen of Sheba blessed God for the honovir lie put upon Solomon, and the f ivour he did to Solomon, in advancing him to the throne, v. 8. By giving God the praise of the prosperity of others, we share in the comfort of it; whereas, by en\'ying the prosperity of others, we lose the comfort even of our own. The happiness both of king and kingdom, she traces up to the fountain of all bliss, the divine favour: it was because thy God delighted in thee, and because he loved Israel. Those mercies are doubly sweet, which we can taste the kindness and good will of God in, as our God.

7. It becomes those that are wise and good, to be generous according to their place and power. The queen of Sheba was so to Solomon, Solomon was so to her, V. 9, 12. They both knew how to value wisdom, and therefore were neither of them covetous of their money, but cultivated the acquaintance, and confirmed the friendship, they had contracted, by mutual presents. Our Lord Jesus has promised to give us all our desire: .^sk, and it shall be given you. Let us study what we shall render to him, and not think any thing too much to do, or suffer, or part with, for him.

13. Now the weight of gold that came to Solomon in one year was six hundred and threescore and six talents of gold; 14. Beside that which chapmen and merchants brought. And all the kings of Arabia and governors of the country brought gold and silver to Solomon. 15. And king Solomon made two hundred targets of beaten gold:

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six hundred shekels of beaten gold went Ic one target. 16. And three hundred shields marie he of beaten gold; three hundrec' shekels of gold went to one shield : and the king put them in the liouse of the forest of Lebanon. 17. Moreover, the king made a great throne of ivory, and overlaid it with pure gold. 18. And there were six steps tc the throne, with a footstool of gold, lohich ■weie fastened to the throne, and stays on each side of the sitting-place, and two lions standing by the stays: 19. And twelve lions stood there on the one side and on the other upon the six steps. There was not the like made in any kingdom. 20. And all the drinking-vessels of king Solomon laere o/'gold, and all the vessels of the house of the forest of Lebanon were o/'pure gold : none were of silver; it was not any thing accounted of in the days of Solomon. 21. For the king's ships went to Tarshish with the servants of Huram: every three years once came the ships of 7'arshish, bringing gold, and silver, ivory, and apes, and peacocks. 22. And king Solomon passed all the kings of the earth in riches and wisdom. 23. And all the kings of the earth sought the presence of Solomon, to hear his wisdom that God had put in his heart. 24. And they brought every man his present, vessels of silver, and vessels of gold, and raiment, harness, and spices, horses, and mules, a rate year by year. 25. And Solomon had four thousand stalls for horses and chariots, and twelve thousand horsemen, whom he bestowed in the chariot-cities, and with the king at Jerusalem. 26. And he reigned over all the kings from the river even unto the land of the Philistines, and to the border of Egypt. 27. And the king nmde silver in Jerusalem as stones, and cedar-trees made he as the sycamore-trees that ore in the low plains in abundance. 28. And they brought unto Solomon horses out of Egypt, and out of all lands. 29. Now the rest of the acts of Solomon, first and last, are they not written in the book of Nathan the prophet, and in the prophecy of Ahijah the Shilonite, and in the visions of Iddo the seer against Jeroboam the son of Nfebat ? 30. And Solomon reigned in Jerusalem over all Israel forty years. 31. And Solomon slept with his fathers, and he was buried in the city of David his father: and Rehoboam his son reigned in his stead.

We have here Solomon in his throne, and Solo mon in his grave; for the throne wou'd not secure him from the grave. Mors sceptra ligonibus xqueat — Death nvrenches froin the hand the sceptrt as well as the spade.

L Here is Solomon reigning in wealth and power

II. CHRONICLES, X.

in ease and fulness, such as, for aught I know, could ne\ er since be paralleled by any king whatsoever. I cannot pretend to be critical in comparing tlie grandeur of Solomon with that of some of the great princes of the earth; but the most illustrious of them were famed for their wars, whereas Solomon reigned 40 years in profound peace. Some of those that might be thought to vie with Solomon, affected retirement, kept people in awe by keeping them at a distance; nobody must see them, or come near them, upc^n pain (;f deatli. But Solomon went mucli aiji-oud, and appeared m public business; so that all things considered, the promise was fulfilled, that God would give him nclies and wealth, and honour, such as no kings h.ivc Inid, or ahall hax'e, ch. 1. 12.

1. Neer any prince appeared in public with greater splendor than Solomon did, which to those that j idge by the sight of the eye, as most people do, would very nmch recommend him. He had 200 tai-gets, and 500 shields, all of beaten gold, carried before him, t. 15, 16. and sat upon a most stately throne, v. 17--19, There was not the like in any kingdom. The lustre wherein he appeared, was typical of the spiritual glory of the kingdom of the Messiah, and but a faint representation of his throne, which is above every throne. Sol mon's pomp was all artificial; and therefore our Siviour prefers the natural beauty of the lilies of the field before it: Matth. 6. 29, Solomon in all his glory was 7101 arrayed like one of these.

2. Never any prince had greater plenty of gold and sil\er, though tl\ere were no gold or silver mines in his own kingdom. Either, he made himself master of the mines in other countries, and having a populous country, sent hands to dig out those rich metals; or, having a fruitful country, he exported the commodities of it, and with them fetched home all this gold that is here spoken of, V. 13, 14--21.

3. Ne er any prince had such presents brought him by all liis neighl^nurs as Solomon had: All the kings of Arabia, and governors of the country, brought him gold and silver, v. 14. Not as tribute which he extorted from them, but as free-will offerings to procure his favours, or in a way of exchange for some of the productions of his husbandry, corn, or cattle. AH the kings of the earth brought him presents, that is, all in tliose paits of the world, v. 24, 28. because tney coveted his acquaintance and friendsliip. Herein he was a tvpe of Christ, to whom, as soon as he was born, the wise men of the east brnuglit presents, gold, frankincense, and myrrh, Matth. 2. 11. and to whom all that are about him, must bring presents, Ps. 76. 11, Rom. 12. 1.

4. Never any prince was so renowned for wisdom, so courted, so consulted, so admired, v. 23, The kings of the earth (for it was too great a favour for common persons to pretend to) sought to hear his wisdom. Either his natural philosophy, or his skill in physic, or liis state policy, or his rules of prudence for the conduct of human life, or perhaps the principles of his religion, and the reasons of it. The application which they then made to Solomon to hear his wisdom, will aggravate, shame, and condemn, men's general contempt of Christ, and his gospt.1. Though in them are hid all the treasures of wisdom and knowledge, yet yione of the princes of this world desire to know them, for they are foolishness to them, 1 Cor. 2. 8, 14.

II. Here is Solomon dying; stripped of his pomp, and leaving all his wealth and power, not to one concerning whom he knew not whether he would be a wise man or a fool, Eccl. 2. 19. but who, he knew, would be a fool. This was not only vanity, but vexation of spirit, v. 29*'SI.

It is very observable, that no mention is her<. made of Solomon's dei)arture from God in the latter days, nor the least hint given of it. 1. Because the Holy Ghost would teach us ntt to take delight in repeating the faults and follies of (tliers. If those that have been in reputation for wisdom and honour, misbehave, though it may be of use to take notice of their misconduct, for warning to ourselves and others, yet we must not be forward to mention it, once speaking of it is enough; why should that unpleasing string be again struck upon.'' Why can we not do as the sacred historian here does, speak largely of that in others, which is praise-worthy, without saying any thing of their blemishes, yea, though tiiey have been gross and obvious. This is but doing as we would be done by. 2. Because, though he fell, yet lie was not utterly cast down. Therefore his sin is not again recorded, because it was repented of, and pardoned, and so became as if it had never been. Scripture-silence sometimes speaks. I am willing to believe that its silence here, concerning the sin of Solomon, is an intimation that none of the sins he committed, were mentioned against him, Ezek. 33. 16. When God pardons sin, he casts it behind his back, and remembers it no more.

CHAP. X.

This chapter is copied almost verbatim from I Kings 12. 1 . . 19. where it was optiied at large. Solomon's defection from (lod ;vas not repealed, but the defection of the ten tribes from his family is, in this chapter; where we find, 1. How foolish Rehoboam was, in his treating with them, v. 1, 5. . 14. 11. How wicked the people were, in complaining of Solomon, v. 2. . 4- and forsaking: Rehoboam, v. 16. . 19. III. How just and righteous God was in all this, v. 15. his counsel was thereby fulfilled. With him are streng-th and wisdom, both the deceived and tlie deceiver (the fool and the knave) are his, Job 1"2. 16. that is, are made use of by him, to serve his purposes.

1. 4 ND Rehoboam went to Shechem: jTjL for to Shecliem were all Israel come to make him king. 2. And it came to pass, when Jeroboam the son of Nebat, (who was in Egypt, whither he had fled from the presence of Solomon the king,) heard it, that Jeroboam returned out of Egypt. 3. And they sent and called him. So Jeroboam and all Israel came, and spake to Rehoboam, saying, 4. Thy father made our yoke grievous; now, therefore, ease thou somewhat the grievous servitude of thy father, and his heavy yoke that he put upon ns, and we will serve thee. 5. And he said unto them. Come again unto me after three days. And the })eople departed. 6. And king Rehoboam took counsel with the old men that had stood before Solomon his father while he yet lived, saying. What counsel give ye vie, to return answer to this pt^ople ? 7. And they spake unto him, saying, [f thou be kind to this people, and please them, and speak good words to them, they will be thy servants for ever. 8. But he forsook the counsel which the old men gave him, and took counsel \\''\\h the young men that were brought up with him, that stood before him. 9. And he said unto them, What advice give ye, that we may

Jl. CHRONICLES, X.

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icturn answer to this people, which have spoken to me, saying, Ease somewhat the yoke that thy father did put upon us? 10. And the young men that were brought up with him spake unto him, saying, Thus shalt thou answer the people that spake unto thee, saying. Thy father made our yoke heavy, but make thou it somewhat lighter for us; thus shalt thou say unto them, I\ly \\[{\e finger shall be thicker than my father's loins. 11. For whereas my father put a heavy yoke upon you, I will put more to your yoke : my father chastised you with whips, but I will chastise you with scorpions.

We may observe liere,

1. The wisest and best cannot give every body content. Solomon enriched and advanced his kingdom, did all (one would think) that could be done to make them happy and easy; and yet either he was indiscreet in burthening them with the imposition of t ixes and ser\ices, < r, at le.ist, there was some colour of reason to think him so. No man is perfectly wise. It is probable that it was when Solomon had declined from God and his duty, that his wisdom f^tilcd him, and God left him to himself to act thus impoliticly. Even Solomon's treasures were exhausted by his love of wonien; and, probably, it was to maintain them, and their pride, luxury, and idolatry, that he squeezed his subjects.

2. Turbulent and ungrateful spirits will find fault with the government, and complain of grievances, when they have very little reason to do so. Had they not peace in Solomon's time? Never plundered by invaders, as formerly, never put to fear by the alarms of war, nor obliged to jeopard their lives in the high places of the field. Had thev not plenty? Meat enough, and money enough? What would they more? O fortunatos nimium, sua si bona no-ritit! — 0 happy, if they knew their happy state! And yet they complain that Solomon made their yoke grievous. If any complain thus of the yoke of Christ, that they may have a pretence to break his bands in sunder, and cast away his cords from them, we are sure that he never ga\e them any cause at all for the complaint, whatever Solomon did. His yoke was easy, and his burthen light. He never made us serve ivith an offering; nor wearied us ivith incense.

3. Many ruin themselves, and their interests, by trampling and provoking their inferiors. Reho-boam thought that because he was king, he might rule it as his father had done, have what he would, and do what he would, and carry all before him. But though he wore his father's crown, he wanted his father's head-piece, and ought to have considered, that, being quite a different man from what his father was, he ought to take other measures: such a wise man as Solomon, may do as he will, but such .1 fool as Rehoboam, must do as he can. The high-mettled horse may be kicked and spurred by him thaX has the art of managing him; but if an unskilful horseman do it, it is at his peril. Rehoboam paid dear for his threatening, and talking big, and thinking to carry it with a high hand. It was Job's wisdom, as well as his virtue, that he despised not the cause of his man-servant or maid-servant, when they argued with him, Job 31. 13. but heard them patiently, considered their reasons, and gave them a soft answer. And the like tender consideration of 'hose in subjection, and a forwardness to make them easy, will be the comfort and praise of all in

authority, in the church, in the state, ana m families.

4. Moderate counsels are generally wisest and best. Gentleness will do what violence will not do. Most people love to be accosted mildly. Reho-boam's old experienced counsellors directed him to this method, v. 7, Be kind to this fieople, and please them., ami speak good words to them, and thou art sure of them for e\ er. Good words cost nothing but a little self-denial, and yet they purchase great things.

5. God often fulfils the counsels of his own wisdom, by infatuathig men, and giving them up to the counsels of their own folly. No more needs be done to ruin men, than to leave them to themselves, and their own pride and passion.

12. So Jeroboam and all the people came to Rehoboam on the third day, as the king bade, saying. Come again to me on the tliird day. 13. And the king answered them roughly: and king Rehoboam forsook the counsel of the old men, 14. And answered them after the advice of the young men, saying. My father niade your yoke heavy, but 1 will add thereto : my father chastised you with whips, but I will chastise yo2i with scorpions. 15. So the king hearkened not unto the people; for the cause was of God, that the Lord might perform his word, which he spake by the hand of Ahijah the Shilonlte to Jeroboam the son of Nebat. 16. And when all Israel ^r/?/'that the king would not hearken unto them, the people answered the king, saying, What portion have we in David ? and ice have none inheritance in the son of Jesse: eveiy man to your tents, O Israel: and now, David, see to thine own house. So all Israel went to their tents. 17. But as for the children of Israel that dwelt in the cities of Judah, Rehoboam reigned over them. 18. Then king Rehoboam sent Hadoram, that was over the tribute; and the children of Israel stoned him with stones that he died: but king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem. 19. And Israel rebelled against the house of David unto this day.

We may learn here,

1. That when public affairs are in a ferment, violent proceedings do but make bad worse. Rough answers (such as Rehoboam here gave) do but stir up anger, and bring oil to the flames. The pilot has need to steer steady in a storm. Many have been driven to the mischief they did not intend, by being too severely dealt with, for what they did intend.

2. That whatever the devices and designs of men are, God is, by all, doing his own work, and fulfill ing the word which he has spoken, no.iota or tittle of which shall fall to the ground. The cause of the king's obstinacy and want of thought was of God, that he might perform the word which he spake by Ahijah, v. 15. This does not at all excuse Reho-boam's folly, nor lessen the guilt of his haughtuiess

IT. CHRONICLES, XL

and passion, that God was pleased to serve his own ends by it.

5. That worldly wealth, honour, and dominion, are very uncertain tilings. Solomon reigned over all Israel, and, one would think, had done enough to secure the monarchy entire to his family for many ages; and yet he is scarcely cold in his grave, before 10 of the 12 tribes finally revolt from his son. All the good services he had done for Israel, are now forgotten. IVhat fiorcion have we in David? Thus is the government of Christ cast off by many, notwithstanding all he has done to oblige the children of men for ever to himself; they say. We will not have this man to reign over us. But this re-ocilion will certainly be their ruin.

4. That God often visits the iniquities of the fathers upon the children. Solomon forsakes God, and therefore not he, but his son after him, is for-s.iken by the greatest part of his people. Thus God, by making the penal consequence of sin to last long, and visibly to continue after the sinner's de cth, would give an indication of its malignity, and perhaps some intimation of the perpetuity of its punishment. He that sins against God, not only wrongs his soul, but perhaps wrongs his seed more than he thinks of.

5. That when God is fulfilling his threatenings, he will take care that, at the same time, promises do not fall to the ground. When Solomon's iniquity is remembered, and for it his son loses ten tribes, David's piety is not forgotten, nor the promise made to him; but for the sake of that, his grandson had two tribes preserved to him. The failings of the saints shall not frustrate any promise made to Christ their Head. They shall be chastised, but the covenant not broken, Ps. 89. 31»>o4.

CHAP. XI.

We are here going on with the history of Rchoboam. I. His attempt to recover the ten tribes he had lost, and the letting fall cf that attempt, in obedience to the divine command, v. 1.. 4. II. His successful endeavours to preserve the two tribes that remained, v. 5. . 12. III. The resort of the priests and Levites to him, v. 13. . 17. IV, An account of his wives and children, v. 18. .22.

i. V Jerusalem, he gaUieied of-the house of Judah and Benjamin a hundred and fourscore thousand chosen niPJi, which were warriors, to fight against Israel, that he might bringthe kingdom again toRehoboam. 2. But the word of the Lord came to She-maiah the man of God, saying, 3. Speak unto Rehoboam the son of Solomon, king of Judah, and to all Israel in Judah and Benjamin, saying, 4. Thus saith the Lord, Ye shall not go up nor fight against your brethren: return every man to his house; for this thing is done of me. And they obeyed the words of the Lord, and returned from going against Jeroboam. 5. And Relio-boam dwelt in Jerusalem, and built cities for defence in Judah. 6. He built even Beth-lehem, and Etam, and Tekoa, 7. And Beth-zur, and Shoco, and Adullam, 8. And Gath, and Mareshah, and Ziph, 9, And Adoraim, and Lachish, and Azekah, 10. And Zorah, and Ajalon, and Hebron, which are in Judah and in Benjamin, fenced

tides. 11. And he fortified the strong holds, and put captains in them, and store of victual, and of oil and wine. 12. And in every several city he put shields and spears, and made them exceeding strong, having Judah and Benjamin on his side.

How the ten tribes deserted the house of David, we read in the foregoing chapter. They had formerly sat loose to that family, 2 Sam. 20. 1, 2. and now they quite threw it off; not considering how much it would weaken the common interest, and take Israel down from that pitch of glory at which it had arrived in the last reign. But thus the kingdom must be corrected as well as the house of David.

1. Rehoboam, at length, hke a bold man, raises an army, with a design to reduce the revolters, v. 1. Judali and Benjamin were not only resolved tc continue their allegiance to him, but ready to give him the best assistance they could, for the recovery of his right. Judah was his own tribe, that owned liim some years before the rest did; Benjamin was the tribe in which Jerusalem, or the greatest part of it stood; which perhaps was one reason why that Tibe clave to him.

2. Yet like a conscientious man, when God forbade him to prosecute this design, in obedience to him, he let it fall; either because he reverenced the divine authority, or because he knew that he should not prosper if he should go contrary to God's command^ but instead of retrieving what was lost, would be in danger cf losing what he had. It is dangerous undertaking any thing, but especially undertaking a war, contrary to the will of God. God calls him, v. 3, Rehoboam the son of Solomon, to intimate that this was determined for the sin of Solomon, and it would be to no purpose to oppose a decree that was gone forth. They obeyed the words of the Lord; and though it looked mean, and wr u!d turn to their reproach among their neighbours; yet because God would have it so, they laid down their arms.

3. Like a discreet man, he fortified his own country. He saw it was to no purpose to think of reducing those that v/ere revolted. A few good words might have prevented their defection, but now all the force of his kingdom cannot bring them back; the thing is done, and so it must rest; it is his wisdom to make the best of it. Perhaps the s .me young counsellors that had advised him to answer them roughly, urged him to fight them, notwithstanding the divine inhibitions; but he had paid deai enough for being ad\ised by them, and theieforc now, we may suppose, his aged and experienced counsellors were hearkened to, and they advised him not only to submit to the will of God concerning what was lost, but to make it his business to keep what he had. It was, probably, by their advice that, (1.) He fortified his frontiers, and many of the principal cities of his kingdom, which, in Solomon's peaceable reign, no care had been taken for the defence of. (2.) He furnished them with good store of victtials and arms, v. 11, 12. Because God forbade him to fight, he did not therefore sit down sullen, and say that he would do nothing for the public safety, if he might nnt do that, but prudently provided against an attack. They that may not be conquerors, yet may be builders.

• 13. And the priests and the Levites that ivere in all Israel resorted to him out of all their coasts. 14. (For the Levites left their suburbs, and their possession, and came to

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Judah and Jerusalem: for Jeroboam and his sons had cast them off from executing the priest's office unto the Lord : 15. And lie ordained him priests for the high places, and fur the devils, and for the calves which ne had made.) 16. And after them, out of all the tribes of Israel, such as set their hearts to seek the Lord God of Israel, came to Jerusalem to sacrifice unto the Lord God of their fathers. 17. So they strengthened the kingdom of Judah, and made Rehoboam the son of Solomon strong, three years: for three years they walked in the way of David and Solomon. 18. And Rehoboam took him Mahalath the daughter of Jerimoth the son of David to wife, and Abihail the daughter of Eliab the son of Jesse -, 19. Which bare him children; Jeush, and Shamariah, and Zaham. 20. And after her he took Maachah the daughter of Absalom, which bare him Abijah, and Attai, and Ziza, and Shelomith. 21. And Rehoboam loved Maachah the daughter of Absalom above all his wives and his concubines: (for he took eighteen wives, and threescore concubines; and begat twenty and eight sons, and threescore daughters.) 22. And Rehoboam made Abijah the son of Maachah the chief, to be ruler among his brethren: for he thought to make him king. 23. And he dealt wisely, and dispersed of all his children throughout all the countries of Judah and Benjamin, unto every fenced city; and he gave them victual in al)un-dance. And he desired many wives.

See here,

1. How Rehoboam was strengthened by the accession of the priests and Levites, and all the devout and pious Israelites, to him; e\en all that were true to their God, and their religion.

1. Jeroboam cast them off; that is, he set up such a way of worship as he knew they could not, in conscience, comply with, which obliged them to withdraw from his altar, and at the same time he would not allow them to go up to Jerusalem, to worship at the altar there; so that he totally cast them off from executing the priest^s office, v. 14. And very willing he was that they should turn themselves out of their places, that room might be made for those mean and scandalous persons whom he ordained firiests for the high filacer, v. 15. Compare 1 Kings 12. 31. No marvel if he that cast off God, cast off his ministers; they were not for his purpose, would not do whatever he bid them do, would not serve his gods, nor ivorshi/i the golden image which he had set up.

2. They, thereupon, left their suburbs and possessions, V. 14. Out of the lot of each tribe, the Levites had cities allowed them, where they were comfortably provided for, and had opportunity of doing much good. But now they were driven out of all their cities, except those in Judah and Benjamin. One would think their maintenance well settled, and yet they lost it. It was a comfort to them, that the law so often reminded them that the Lord loas their inheritance, and therefore that they should

find him, when they were turned out of their house and possessions. But why did they leave their possession.'' (1.) Because they saw they could do no good among their neighbours, in whom, (now that Jeroboam set up his cahes,) the old proneness to idolatry revived. (2.) Because they themsehes would be in a continual temptation, to some base compliances, and in danger of being drawn insensibly to that which was evil. If we pray, in sincerity, not to be led into temptation, we shall get and keep as far as we can out of the way of it. (3.) Because if they retained their integrity, they had reason to expect persecution from Jer' boam and his sons. The priests t'ley made for the devils, would not let the Lord's priests be long among them. No secular advantages whatsoever should draw us thither, or detain us there, where we are in danger of making shipwreck of faith and a good conscience.

3. They came to Judah and Jerusalem, v. 14. and presented themselves to Fehobnam, v. 13. margin. Where should God's priests and Levites be, but where his altar was? Thither they came, because it was their business to attend at the times appointed. (1.) It was a mercy to them, that they had a place of refuge to flee to; and that when Jeroboam cast them off, there were those so near, that would entertain them, and bid them welcome, and they were not forced into the lands of the Heathen. (2.) It was an evidence that they loved their work Getter than their maintenance, in that they left their suburbs and possessions in the country, (where they might haNC lived at ease upon their own,) because they were restrained from serving God there, and cast themselves upon God's providence, and the charity of their brethren, in coming to a place where they miglit ha\ e the free enjoyment of God's ordinances, according to his institution. Poverty in the way of duty, is to be chosen rather than plenty in the way of sin. Better live upon alms, or die in a prison, with a good conscience, than roll in wealth and pleasure with a prostituted one. (3.) It was the wisdom and praise of Rehoboam and his people, that they bid them welcome, though they crowded themselves, perhaps, to make ror^m for them. Conscientious refugees will bring a blessing along with them tothe countries that entert;iin them, as they leave a curse behind them with those that expel them. Open ye the gates, that (he righteous nation which keepeth truth, may enter in; it will be good policy. See Isa. 26. 1, 2.

4. When the priests and Levites came to Jerusalem, all the devout pious Israelites of e\ ery tribe fnllowed them. Such as set their heart, to seek the I^ord God of Israel, that made conscience of tlieir duty to (lod, and were sincere and resolute in it, they left the inheritance of their fathers, and went and took houses in Jerusalem, that thev might have free access to the altar of God, and be out of the temptation to worship the calves, t'. 16. Note, (1.) That is best for us, which is best for our souls; and in all our choices, advantages for religion must take place of all outward conveniences. (2.) Where God's faithful priests are, his faithful people should be. If Jeroboam cast off God's ministers, every true-born Israelite will think himself obliged to own them, and stand by them. Forsake not the I.evite, the outcast Levite, as long as thou livest. When the ark removes, remove ve, and go after it. Josh. 3. 3.

5. They strengthened the kingdom ofJudh. t. 17. not only by the addition of so many persons to it, who, it is likely, brought what tliey could of their effects with them, but by their piety and their prayers thev procured a blessing upon the kingdom whicli was a sanctuary to them. See Zech. 12. 5. It is the interest of a nation to protect and encouragf religion and religious people, :.nd adds more tU^.-

II. CHRONICLES, XII.

any thin^ to its strength. They made him and his people slrOTis; three years: iov so long they walked in the way of David and Solomon, their ^ood way; but when they forsook that, and so threw themselves out of God's favour and protection, the best friends they had, could no longer help to strengthen them. We retain our strength while we cleave to God and our duty, and no longer.

II. How Rehoboam was weakened by indulging himself in his pleasures. He desired many wives, as his father did, v. 23. yet, 1. In this, he was more wise than his father, that he does not appear to have married strange wives. The wives mentioned here were not only daughters of Israel, but of the family of David; one was a descendant from Eliab, David's brothei-, v. 18. another from Absalom, probably David's son, v. 20. another fi'om Jerimoth, David's son. 2. In this, he wis more happy than his father, that he had many sons and daughters; whereas we read not of more than one son that his father had. One can scarcely imagine that he had no more; but if he had, they were not worth mentioning; whereas several of Rehoboam's sons are here named, v. 19, 20. as men of note, and such active men, that he thought it his wisdom to disperse them throughout the countries of Judah and Benjamin, v. 23. either, (1.) That they might not be rivals with his son Abij.Lh, whom he designed for his successor; or, ]-:'.ther, (2.) Because he could repose a confidence in them, for the preserving of the public peace and safety, could trust them with fenced cities, which he took care to have well-victualled, that thev might stand him in stead, in case of an invasion. Thus he that acted foolishly at first, dealt wisely afterward. After-wisdom is better than none at all; nay, they say, " Wit is never good till it is bought;" though his was dear bought with the loss of a kingdom.

CHAP. XIL

This chapter skives us a more full account of the reis'n of Rehoboam than we had before in Kina^s, and it is a very melancholy account. Methinks we arc in the book of Judpfes aprain; for, I. Rehoboam and his people did e\ il in the sight of the Lord, v. I. II. God, thereupon, sold them into the hands of Shishakkin? of Egypt, who tjreaf-ly oppressed them, v. 2. .4. III. God senf a prophet to them to expound to them the judgment, and to call them to repentance, v. 5. IV. They, thereupon, hiimb!ed themselves, V. 6. V. God, upon their repentance, turned from his anger, v. 7, I'i. and yet lefi them under the marks of his displea=!ire, v. 8.11. Lastly, Mere is a grneral character of Rehoboam and liis reign, and the conclusion of it, V. 13 .. 16.

1. A ND it camo to pass, when Rehobo-JTL am had established the kingdom,

and had strengthened himself, he forsook the law of the Lord, and all Israel with him.

2. And it came to pass, t/iat, in the fifth year of Rehoboam, Shishak king of Egypt came up against .Ternsalem, because they had transgressed against the Lord, 3. With twelve hundred chariots, and threescore thousand horsemen: and the people ivere without number that came with him out of Egypt; the Lubims, the Sukkiims, and the Ethiopians. 4. And he took the fenced cities which 'prrtninrd to Judah, and came to Jerusalem. 5. Then came She-maiah the prophet to Rehoboam, and to the princes of Judah that were gathered together to .Jerusalem because of Shishak, and said unto them, Thus saith the Lord, Ye have

forsaken me, and therefore have I also left you in the hand of Shishak. 6. Whereupon the princes of Israel and the king humbled themselves; and they said, the Lord is righteous. 7. And when the Lord saw that they humbled themselves, the word of the Lord came to Shemaiah, saying. They have humbled themselves, therefore I will not destroy them, but I will grant them some deliverance; and my wrath shall not be poured out upon Jerusalem by the hand of Shishak. 8. Nevertheless they shall be his servants ; that they may know my service, and the service of the kingdoms of the countries. 9. So Shishak king of Egypt came up against Jerusalem, and took away the treasures of the house of the Lord, and the treasures of the king^s house; he took all: he carried away also the shields of gold which Solomon had made. 10. Instead of which king Rehoboam made shields of brass, and committed them to the hands of th(! chief of the guard, that kept the entrance of the king's house. 11. And when the king entered into the house of the Lord, the guard came and fetched them, and brought them again into the guard-chamber. 12 And when he humbled himself, the wrath of the Lord turned from him, that he would not destroy him altogether: and also in Judah things went well.

Israel was \ ery much disgraced and weakened by being di\ ided into two kingdoms; yet the kingdom of Judah, having both the temple and the royal city, both the house of David and the house of Aaron, might have done very well if they had continued in the way of their duty; but here we have all out of order there.

I. Rehoboam and his peojjle left God. Yi^ forsook the law of the Lord, and so, in effect, foi'sook Ciod, and all Israel with him, v. 1. He hud his happy trienninm, when he walked in the way of David and Solomon, ch. 11. 7. but it expired, and he grew remiss in the worship of God; in what instances, we are not told, but he fell off, and Judah with him, here called Israel, l)ccause they walked in the evil ways which Jeroljoam had drawn the kingdom of Israel into. This he did, whe7i he had established the kingdom, and strengthened himself. As long as he thought his throne tottered, he kept to his duty, that he might make God his friend; but when he found it stood firm, he thought he had no more occasion for religion; he was safe enough without it. Thus the prosperity of fools destroys them. Jeshurun tvaxed fat, and kicked. When men prosper, and are in no apprehensior of troubles, they are ready to say to God, Depart from us.

II. Gcid quickly brought troubles upon them, to awaken them, and recover them to repentance, before their hearts were hardened. It was but in the 4th year of Rehoboam, that they began to corrupt thernselvcs, and in the 5th year, the king of Egypt came up against them with a va.st army, took the fnced cities of Judah, and came against Jcrusalein, 1'. 2, 3, 4. Tliis great calamity came upon them so soon after thev began to desert the worship rf God, by a hand they had little reason to suspect, (having

TI. CHRONICLES, XII.

751

had a great deal of friendly correspondence with Egypt in the last reign,) und can\e with so much vuilence, (all thejenced citicn of Judah, which Re-hoboam had lately fortified and garrisoned, and on which he relied much for the safety of his kingdom, ; Jling rapidly into the hands of the enemy, without making any resistance,) that the whole was, obviously, of the Lord, because they had transgressed against him.

III. Lest they should not readily, or not rightly, understand the meaning of this providence, God, by the word, explains the sroui'ge, v. 5. When the princes of Judah were all met at Jerusalem, probably, in a great coimcil of war, to conceit measures f >r their own safety in this critical juncture, he sent u prophet to them, the same that had brought them an injunction from God not to fight against the ten trib s, {c/i. 11. 2.) Shemaiah by name; he told them plainly that tlie reason why Shish ik prevailed against them was, not because they had been impolitic in the management of their .iffairs, (which perhaps the princes in this congress were, at this time, scrutinizing,) but because they had forsaken (iod. God never leaves any, till they first leave him.

IV. The rebukes both of the word and of the rod being thus joined, the king and princes humbled themselves before God for their iniquity, penitently acknowledged the sin, and p.'.tiently accepted the punishment of it, saying The Lord is righteous, v.

6. " We have none to blame but ourselves; let God be clear when he judgeth." Thus it becomes us, when we are under the rebukes ^f Providence, to justify God, and judge ourselves; even kings and princes must either bend, or break, before God; either be humbled or be ruined.

V. Upon the profess'on they made of repentance, God showed them some favour, saved them from ruin, and yet left them under some remaining fears of the judgment, to prevent their revolt again.

1. God, in mercy, prevented the destruction they were now upon the brink of. Such a vast, and now victorious army, as Shishak had, having made themselves masters of all the fenced cities, what other could be expected, than tliat the whole country, and even Jerusalem itself, would, in a little time, be their's? But when God saith, Here shall the proud waves be stayed; the most threatening force strangely dwindles, and becomes impotent. Here again, the destroying angel, when he comes to Jerusalem, is forbidden to destroy that: My nvrath shall not be floured out ufion Jerusale?n; not at this time, not by this hand, not utterly to destroy it, v.

7. 12. Note, Those that acknowledge God righteous in afflicting them, shall find him gracious. I'hey that humble themselves before him, shall find favour with him. So ready is the God of mercy to take the first occasion to show mercy. If we have humbled hearts under humbling providences, the affliction has done its work, and it shall either be removed, or the property of it altered.

2. He granted them some deliverance, not complete, but in part; he gave them some advantages against the enemy, so that they recruited a little; he gave them deliverance for a little while, so some. They reformed but partially, and for a little while, soon relapsing again; and as their reformation was, so was their deliverance. Yet it is said, v. 12, in Judah things went well, and began to look with a better face. (1.) In respect of piety; there were good things in Judah, so it is in the margin; good ministers, good people, good families, who were made better by the calamities of their country. Note, In times of great corruption and degeneracy, it is some comfort if there be a remnant, among whom good things are found; this is a ground of hope in Israel. (2.) In respect of prosperity. In Judah things went ill, when all the fenced cities

were taken, v. 4. but when they repented, the pos ture of their affliirs altered, and things went well Note, If things do not go su well as we could wish, yet we have reason to take notice of it with thankfulness, if they go better than was to have been expected, better than formerly, and better than we deserved; and we should own God's goodness, if he do but grant us soni'.- deli\ erance.

3. Yet he left them to sm .rt sorely by the hand of Shishak, both in their liberty and their wealth.

(1.) In theiv liberty; v. 8, They shall be his servants, that is, they shall be much at his mercy, and l)e put under contributiiu by him, and some of them, perhaps, be taken prisoners, and held in capti\ ity by him, that they may know jny service, and the service of the kingdoms of the countries. They complained, it may be, of tl\e strictness of their re ligion, and theref >re forsook the law of the Lord, (v. 1.) because they tli nght it a yoke too hard, too heavy, upon th'.ni.' *'\\'c-ll," saith (iod, "let them mend their service if they can; let the neighbouring princes rule them a while, since they are not willing that I should rule them, and let them try how they like that; they might have served God with joyfulness and gladness of heart, and would not; let them serve their enemies then in hunger and thirst, Deut. 28. 47, 48. till they think of returning to their first master, for then it was better with them," Hos. 2. 7. This, some think, is the meaning of that, Ezek. 20. 24, 25, Because they de s/iised my statutes, I gave the?n statutes that were not good. Note, [l.j The more God's service is compared with other sei-vices, the more reasonable and easy it will appear. [2.] Whatever difficulties or hardships we may imagine there are in the way of obedience, it is better, a thousand times, to go through them, th n to expose ourselves to the punishment of disobedience. Are the laws of temperance thought hard? The effects of intemperance will be much harder. The service of virtue is per feet liberty; the .service of lust is perfect slavery.

(2.Wn their wealth. The king of Egypt plundered both the temple ;ind the exchequer, the treasuries of both which, Solomon left very full; but he took them away; yea he took all, ■.i\\]it could lay his hands on, v. 9. This was what he came for. David and Solomon, who walked in the way of God, filled the treasuries, one by war, and the other by merchandise; but Rehoboam, who forsook the law of God, emptied them. The taking away of the golden shields, and the substituting of brazen ones in their place, X'. 9--11. we had an account of before, 1 Kings 14. 25. .28.

13. So king; Rehoboam strengthened himself in Jerusalem, a-nd reigned: for Rehoboam ivas one and forty years old when he began to reign, and fie reigned seventeen years in Jerusalem, the city which the Lord had chosen out of all the tribes of Israel to put his name there. And his mother's name was Naamah, an Ammonitess. 14. And he did evil, because he prepared not his heart to seek the Lord. 15. Now the acts of Rehoboam, first and last, are they not written in the book of Shemaiah the prophet, and of Iddo the seer, concerning gene alogies ? And there ?vere wars between Rehoboam and Jeroboam continually. 16 And Reho))oam slept with his fathers, and was buried in the city of David : and Abi-jah.his son reigned in his stead.

II. CHRONICLES, XIII.

The story of Rehoboam's reign is here concluded; much as the story of the other reign concUides. Two things especiully ai e observable here,

1. That he was, at length, well fixed in his ki?ig-dom, V. IT). His fenced cities in Judah did not answer his expectation, so he now strengthtntd himself in Jerusalem, and made it his business to fortify that; and there he reigned 17 years in the city which the Lord had chosen to put his name there. This intimates his honour and privilege, that he had his royal seat in the holy city, which yet was but an aggravation of his impiety; near the temple, but far from God. Frequent skirmishes there were between his subjects and Jeroboam's, such as amounted to continual wars, v. 15. but he held his own, and reigned, and, as it should seem, did not so grossly forsake the law of God as he had done, v. 1. in his 4th year.

2. That he was never rightly fixed in his religion, V. 14. he never quite cast off God; and yet, in this, he did evil, that he firefiared not his heart to seek the Lord. See what the fault is laid upon. (1.) He did not ser\ e the Lord, because he did not seek the Lord. He did not pray, as Solomon did, for wisdom and grace. If we prayed better, we should be every way better. Or, he did not consult the word of God, did not seek to that as his oracle, nor take directions from that. (2.) He made nothing of his religion, because he did not set his heart to it; never minded it with any closeness of application, had never any hearty disposition to it, nor ever came up to a steady resolution in it. What little goodness he had, passed away like the morning cloud. And therefore he did e\ il, because he was never determined for that which is good. Those are easily drawn by Satan to an evil, who are wavering and inconstant in that which is good, and are never persuaded to make religion their business.

CHAP. XIII.

We have here a much fuller account of the reign of Abijah, the son of Rehoboam, than we had in the Kings. There we found that his character was no better than his father's; he walked in the sins of his father, and his heart was not right with God, 1 Kings 15. 2, 3. But here we find him more brave and successful in war, than his father was. He reigned but three years, and was chiefly famous for a glorious victory he obtained over the forces of Jeroboam. Here is, I. The armies brought into the field on both sides, v. 3. The remonstrance which Abijah made before the battle, setting forth the justice of his cause, v. 4.. 12. III. The distress which Judah was brought into by the policy of Jeroboam, v. 13, 14. IV. The victory they obtained, notwithstanding, by the power of God, v. 15..20. V. The conclusion of Abijah's reign, v. 21, 22.

1. ^^OW in the eighteenth year of king X^ Jeroboam began Abijah to reign over Judah. 2. He reigned three years in Jerusalem: (his mother's name also urns Michaiah, the daughter of Uriel of Gibeah:) and there was war between Abijah and Jeroboam. 3. And Abijah set the battle in array with an army of valiant men of war, even four hundred thousand chosen men: Jeroboam also set the battle in array against him with eight hundred thousand cJiosen men, being mighty men of valour. 4. And Abijah stood up upon mount Zemaraim, which zs in mount Ephraim, and said. Hear me, thou Jeroboam, and all Israel; 5. Oiight you not to know, that the Lord God

of Israel gave the kingdom over Israel to David for ever, even to him and to his sons by a covenant of salt? 6. Yet Jeroboam The son of Nebat, the servant of Solomon, the son of David, is risen up, and hath rebelled against his lord. 7. And there are gathered unto him vain men, the children of Belial, and have strengthened themselves against Kehoboam the son of Solomon, when Rehoboam was young and tenderhearted, and could not withstand them. 8. And now ye think to withstand the kingdom of the Lord in the hand of the sons of David; and ye be a great multitude, and there are with you golden calves, which Jeroboam made you for gods. 9. Have )re not cast out the priests of the Lord, the sons of Aaron, and the Levites, and have made you priests after the manner of the nations of other lands? so that whosoever cometh to consecrate himself with a young bullock and seven rams, the same may be a priest of them that are no gods. 10. But as for us, the Lord is our God, and we have not forsaken him; and the priests which minister unto the Lord, are the sons of Aaron, and the Levites ivait upon their business: 11. And they burn unto the Lord, every morning and every evening, burnt-sacrifices and sweet incense: the show-bread also set they in order upon the pure table; and the candlestick of gold with the lamps thereof, to burn every evening: for we keep the charge of the Lord our God ; but ye have forsaken him. 12. And, behold, God himself is with us for our captain, and his priests with sounding trumpets to cry alarm against you. O children of Israel, figlit ye not against the Lord God of your fathers; for you shall not prosper.

Abijah's mother was called Maachah, the daughter of Absalom, ch. 11. 20; here she is called Michaiah, \\\& dL-dSx^K^v i\{\}v\€i. It is most pr<'bable that she was a grand-daughter of Absalom, by his daughter Tamar, 2 Sam. 14. 27. and that her immediate father was this Uriel. But we are here to attend Abijah into the field of battle, with Jeroboam king of Israel.

I. God gave him leave to engage with Jeroboam, and owned him in it, though he would not permit Rehoboam to do it, ch. 11. 4. 1. Jeroboam, it is probable, was now the aggressor, and what Abijah did, was in his own necessary defence. Jeroboam, it may be, happening to survive Rchcbraii;, claimed the crown of Judah by survivorship, at least, hoped to get it from this young king, upon his accession tc the throne. Against these imprudent pretensions, it was brave in Abijah to take up arms, and God stood by him. 2. When Rehoboam attempted to recover his 10 tribes, Jeroboam was upon his good behaviour, and there must be some trial of him; but now that he had disco\ered what manner of man he was, by setting up the calves, and casting off the priests, Abijah is allowed to chastise him; and it does not appear that he intended any more; whereas

753

Kehoboam aimed at no less than the utter reduction of the 10 tribes, which was contrary to the counsel of God.

II. Jeroboam's army was double in number to that of Abijah, v. 3. for he had ten tribes to raise an army out of, Abijah had but two. Yet the inferior number proves victorious; for the battle is not always to the strong, nor the cause to the majority.

III. Abijih before he fought them, reasoned with them, to persuade them, though not to return to the house of David, (that matter was settled by the divine determination, and he acquiesced^ yet to desist from fighting against the house of David. He would not have them withstand the kingdom of the Lord in the hands of the sons of David, v. 8. but at least to be content with what they h:id. Note, It is good to try reason before we use f )rce. If the point may be gained by dint of argument, better so than by dint of sword. We must never fly to violent methods, till all the arts of persuasion have been tried in vain. War, that ultima ratio regum — that last resort of kings, should be preceded by every expedient calculated to prevent it. Fair reasoning may do a great deal of good, and prevent a great deal of mischief: How forcible are right words! Abijah was got with his army into the heart of their country; for he made this speech upon a hill in mount Ephraim, where he might be heard by Jeroboam, and the principal officers, with whom, it is probable, he desired to have a treaty, which they consented to. It has been usual for great generals to make speeches to their own soldiers, to animate them; this speech of Abijah had that tendency, but was directed to Jeroboam and all Israel.

Two things Abijah undertakes to make out for the satisfaction of his own men, and the conviction of the enemy.

I. That he had rigjit on his side, a_/ws divinum — a dti'ine right: You know, or ought to know, that God gave the kingdom to David and his sons for ever, V. 5. not by common providence, his usual way of disposing of kingdoms, but by a covenant of salt, a lastmg covenant, a covenant made by sacrifice, which was always salted; so Bishop Patrick. All Israel had owned that David was a king of God's making, and that God had entailed the crown upon his family; so that Jeroboam's taking the crown of Israel, at first, was not justifiable: yet it is not certain that he refers chiefly to that, for he knew that Jeroboam had a grant from God of the 10 tribes; his attempt, however, now to disturb the peace and possession of the king of Judah, was by no means excusable; for when the 10 tribes were given him, two were reserved for the house of David. He shows, (1.) That there was a great deal of dishonesty and disingenuity in his first setting up of himself. He rebelled against his lord, who had preferred him, 1 Kings 11. 28. and basely took advantage of Rehoboam's weakness in a critical juncture, when, in gratitude to his old master, and in justice to his title, he ought rather to have stood by him, and helped to secure the people in their allegiance to him, than to head a party against him, and make a prey of him; which was unworthily done, and what he could not expect to prosper in. They that supported him are here called vain men, (a character perhaps borrowed from Judg. 11. 3.) men that did not act from any steady principle, but were given to change, and men of Belial, that were for shaking oflF the yoke of government, and setting those over them, that would do just as they would have them to do. (2.) That there was a great deal of impiety in his present attempt; for, in fighting against the house of Da\id, he fought against the kingdom of the Lord. They who oppose right, oppose the riehtenus God who sits in the throne judging right, and cannot promise themselves success in so doing.

Vol. II.—5 C

Right may indeed go by the worst, for a time; but it will prevail, at last.

2. That he had God on his side. This he insists much upon, that the religion of Jeroboam and his army was false and idolatrous; but for his part, he, and his people, the men of Judah, had the pure worship of the true and living God among them. It appears from the character given of Abijah, 1 Kings 15. 3. that he was not himself truly religious, and yet here he encouraged himself in this war, chiefly from the religion of his kingdom. For, (1.') Whatever he was otherwise, it should seem that he was no idolater, or if he connived at the high places and images, ch. 14. 3, 5. yet he constantly kept up the temple-service. (2.) Whatever corruptions there were in the kingdom of Judah, the state of religion among them was better than in the kingdom of Israel, with which they were now contending. (3.) It is common for those that deny the power of godliness, to boast of the form of it. (4.) It was the cause of his kingdom that he was pleading; and though he was not himself so good as he shovild be, yet he hoped that, for the sake of the good men and good things that were in Judah, God would now appear for them. Many that have little religion themselves, yet have so much sense and grace as to value it in others. See how he describes,

[1.] The apostasy of Israel from God. "You are a great multitude," said he, " far superior to us in number; but we need not fear you, for you have that among yourselves, that is enough to ruin you. For," L'irst, "You have calves for your gods, v. 8. that are unable to protect and help you, and will certainly cause the true and living God to oppose you. Those will be Achans, troublers of your camp." Secondli/, "You have base men for your priests, v. 9. You have cast off the tribe of Levi, and the house of Aaron, whom God appointed to minister in holy things; and in conformity to the custom of the idolatrous nations, make any man a priest, that has a mind to the office, and will be at the charge of the consecration, though never st much a scandal to the office." Yet such, though very unfit to be priests, were fittest of all to be their priests; for what more agreeable to gods that were no gods than priests that were no priests? Like to like, l)oth pretenders and usurpers.

[2.] The adherence of Judah to God. "But as for lis, {v. 10.) we have not forsaken God. Jehovah is our God, the God of oiir fathers, Uie God of Israel, who is able to protect us, and give us success. He is with us for we are with him." First, "At home in his temple; we kee/i his charge, v. 10, 11. We worship no images, have no priests but what he has ordained, no rites of worship but what he has prescribed: both the temple-service and the temple-furniture are of his appointing; his appointment we abide by, and neithei" add nor diminish. These we have the comfort of, these we now stand up in the defence of; so that upon a religious, as well as a civil account, we have the better cause Secondly, Here in the camp, he is our Captain, and we may therefore be sure that he is with us, because we are with him, v. 12. And as a token ofhis presence, we have here with us his priests, sounding his trumpets according to the law, as a testimony against you, and an assurance to us, that in the day of battle we shall be remembered before the Lord our God, and saved from our enemies;" for so this sacred signal is explained, Numb. 10. 9. Nothing is more effectual to imbolden men, and put spirit in them, than to be sure that God is with them, and fights for them. He concludes with iair warning to his enemies. "Fight not against the God of your fathers; it is folly to fight against the God of almighty power; but it is treachery and base ingratitude, to fight against your fathers' God, and you cannot expect to j rospev."

II. CHRONICLES, Xlll.

13. But Jeroboam caused an auibush-ment to come about behind them : so they were before Judah, and the ambushment 2vas behind them. 14. And when Judah looked back, behold, the batUe was before and behind: and they cried unto the Lord, and the priests sounded with the trumpets. 15. Then the men of Judah gave a shout: and as the men of Judah shouted, it came to pass, that God smote Jeroboam and all Israel before Abijah and Judah. 16. And the children of Israel fled before Judah ; and God delivered them into their hand. 17. And Abijah and his people slew them with a great slaughter: so there fell down slain of Israel five hundred thousand chosen men. 18. Thus the children of Israel were brought under at that time, and the children of Judah prevailed, because they relied upon the Lord God of their fathers. 19. And Abijah pursued after Jeroboam, and took cities from him; Beth-el with the towns thereof, and Jeshanah with the towns thereof, and Ephraim with the towns thereof. 20. Neither did Jeroboam recover strengtli again in the days of Abijah: and the Lord struck him, and he died. 21. But Abijah waxed mighty, and married fourteen wives, and begat twenty and two sons, and sixteen daughters. 22. And the rest of the acts of Abijah, and his ways, and his sayings, arc written in the story of the prophet Iddo.

We do not find that Jeroboam offered to make any answer at all to Abijah's speech; though it was much to the purpose, lie resolved not to heed it, aud therefore heard it as though he heard it not; he came to fight, not to dispute; the longest sword, he thinks, will determine the matter, not the better cause: let us therefore see the issue, whether right and religion carry the day or no.

I. Jeroboam, who trusted to his politics, was beaten. He was so far from fair reasoning, that he was not for fair fighting; we may suppose that he felt a sovereign contempt for Abijah's harangue. " One stratagem," thinks he, " is worth twenty such speeches, we will soon give him an answer to all his arguments, he shall soon find himself overpowered with numbers, surrounded on every side with the instruments of death, and then let him boast of his religion and his title to the crown." A parley, it is probable, was agreed on, yet Jeroboam basely takes the advantage of it, and while he was treating, /aid /ill ambushment behind them, against all the laws of arms. What honour could be expected in a servant ivhen he reigned? Abijah was for fieace, but ivhen he sfiake, they ivere for war, Ps. 120. 7.

II. Abijah and his people," who trusted in their God, came off" conquerors, notwithstanding the disproportion of their strength and numbers.

1. They were brought into a great strait, put into a great fright, for the battle was before and behind. A good cause, and, one which is designed to be victorious miy, for a season, be involved in embarrassment and distress. It was David's case. They crt'nfictssed me about like bees, Ps. 118. 10.-12.

2. In tlieir distress, when danger was on every side, viiiich w;'.y should they look but upward for deli-

verance' It is an unspeakable comfort, that no rne-my, (not the most powerful or politic,) no stratagem or ambushment, can cut off"our communication with heaven; our way thitherward is always open. (1.) They cried unto the Lord, v. 14. We hope tliey did this, before they engaged in this wai-, but the distress they were in made them renew their prayers, and quickened them to be importunate, God brings his people into straits, that he may teach them to cry unto him. Earnest praying is crying. (2.) They relied on the God of their fathers, depended upon his power to help them, and committed themselves to him, v'. 18. The prayei of faith is the prevailing prayer, and this is that by which we overcome the world, even our faith, 1 John 5. 4. (3.) The firiest sounded the trumpets, to animate them by giving them an assurance of God's presence with them. It was not only a martial but a sacred soimd, and put life into their faith. (4.) They shouted in confidence of victory, "The day is our own, for God is with us." To the cry of prayer they added the shout of faith, and so be came more than conquerors.

3. Thus they obtained a complete victory, jls the men of Judah shouted for joy in God's salvation, God smote Jeroboam and his army with such terror and amazement, that they could not strike a stroke, but fled with the greatest precipitation imaginable, and the conquerors gave no quarter, so that they put to the sword 500,000 chosen men, v. 17. more, It is said, than ever we read of in any history to have been killed, in one battle; but the battle was the Lord's, who would thus chastise the idolatry ol Israel, and own the house of David. But see the sad effect of division: it was the blood of Israelites that was thus shed like water by Israelites, while the heathen, their neighbours, to whom the name of Israel had formerly been a terror, cried Ma, so would we have it!

4. The consequence of this, was that the children of Israel, though they were not brought back to the house of Da\'id, (which by so great a blow surely they would have been, had not the determinate counsel of God been otherwise,) yet, for that time, were brought under, v. 18. Many cities were taken, and remained in the possession of the kings of Judah; as Beth-el particularly, v. 19. What became of the golden calf there, when it came into the hands of the king of Judah, we are not told; perhaps it was removed to some place of greater safetv, and, at length, to Samaria, Hos. 8. 5. yet in Jehu's time we find it at Beth-el, 2 Kings 10. 29. Perhaps Abijah, when it was in his power to demolish it, suffered it to stand, for his heart was not perfect with (Tod; and not improving what he had got for the honour of God, he soon lost it all again.

Lastly, The death both of the conquered and of the conqueror, not long after.

1. Jeroboam never looked up after this defeat, though he survived it, 2 or 3 years. He could not recover strength again, v. 20. The Lord struck him either with some bodily disease, of which he languished; or with melancholy and trouble of mind, his heart was broken, and vexation at his loss brought his head, probably, by this time, a hoaiy head, with sorrow to the grave. He escaped the sword of Abijah, but God struck him: there is no escaping his sword.

2. Abijah waxed mighty upon it. What number of wives and children he had before, does not appear; but now he multiplied his wives to 14 in all, by whom he had 38 children, v. 21. Happy is the man that hath his quiver full of those arrows. It seems, he had ways peculiar to himself, and sayings of his own, which were recorded with his acts in the history of those times, v. 22. But the number cf his months was cut off in the midst, and, soon aftei

11. CHRONICLES, XIV.

7o;.

his triumphs, death conquered the conqueror. Perhaps he was too much Hfted up with his victories, and therefore God would not let him live long to enjoy the honour of them.

CHAP. XIV.

In this and the two following chapters, we have the history of the. reign of Asa ; a good reign, and a long one. In this chapter, we have, 1. His piety, v. 1. . 5. II. His policy, V. 6 .. 8. III. His prosperity, and particularly a glorious victory he obtained over a great army of Ethiopians that came out against him, v. 9 .. 15.

I. ClO Abijah slept with his fathers, and 1^ they buried him in the city of David; and Asa his son reigned in his stead. In his days the land was quiet ten j^ears. 2. And Asa did that which was good and right in the eyes of the Lord his God : 3. For he took away the altars of the strange gods^ and the high places, and brake down the images, and cut down the groves; 4. And commanded Judah to seek the Lord God of their fathers, and to do the law and the commandment. 5. Also he took away, out of all the cities of Judah, the high places and the images: and the kingdom was quiet before him. 6. And he built fenced cities in Judah : for the land had rest, and he had no war in those years ; because the Lord had given him rest. 7. Therefore he said unto Judah, Let us build these cities, and make about them walls and towers, gates and bars, while the land is yet before us; because we have sought the Lord our God, we have sought hiiri^ and he hath given us rest on every side. So they built, and prospered. 8. And Asa had an army of men that bare targets and spears, out of Judah three hundred thousand, and out of Benjamin, that bare shields and drew bows, two hundred and fourscore thousand: all these loere mighty men of valour.

Here is,

I. Asa's general character, v. 2, He did that which ivas o-ood and right in the eyes of the Lord his God. 1. He aimed at pleasing God: studied to approve himself to him. Happy they that walk by this rule, to do that, not only which is right in their own eyes, or in the eyes of the world, but which is so in God's eyes. 2. He saw God's eye always upon him, and that helped much to keep him to what is good and right. 3. God graciously accepted of him in what he did, and approved it as good and right.

II. A blessed work of reformation which he set on foot immediately upon his accession to the crown.

1. He remoxed and abolished idolatry. Since Solomon admitted it in the latter end of his reign, nothing had been done to suppress it, and so, we presume, it had got ground, strange gods were worshipped, and had their altars, images, and gro\ es; and the temple-service, though kept up by the priests, {ch. 13. 10.) was neglected by many of the people. Asa, as soon as he had power in his hands, made it his business to destroy all those idolatrous altars and images, v. 3. 5. they being a great provocation to a jealous God, and a great temptation to a careless unthinking people. He hoped by de-

stroying the idols, to reform the idolaters, which t.e aimed at, rather than to ruiti them.

2. He revived and established the pure worship of God; and since the priests did their part in attending God's altars, he obliged the people to dd their's, v. 4, he commanded Judah to seek the Lord God of their fathers, and not the gods of the liea-then, and to do the law and the commandment, that is, to observe all divine institutions, which mtmy had utterly neglected. In doing this, the land was quiet before him, v. 5. Though they were much in love with their idols, and very loath to leave them, yet the convictions of their consciences sided with the commands of Asa, and they could not, for shame, refuse to comply with them. Note, They that have power in their hands, and will use it vigorously for the suppression of profaneness and the reformation of manners, will not meet with so much difficulty and opposition therein, as, perhaps, tliey feared. Vice is a sneaking thing, and virtue has reason enough on its side to make a// iniquity sto/i her mouth, Ps. 107. 42.

III. The tranquillity of his kingdom, after constant alarms of war during the two last reigns. In his days, the land was quiet ten years, v. 1. no war with the kingdom of Israel, who did not recover the blow given them in the last reign, for a great while. Abijah's victory, which was owing, under God, to his courage and bravery, laid a foundation for Asa's peace, which was the reward of his piety and reformation. Though Abijah had little religion himself, he was instrumental to prepare the way for one that had much. If Abijah V\ad not done what lie did, to quiet the land, Asa could not have done what he did to reform it; for Inter arma silent leges — Amidst the din of arms, the voice of law is unheard.

IV. The prudent improvement he made of that tranquillity: The land had rest, for the Lord had given him rest. Note, If God give quietness, who then can make trouble. Job 34. 29. Those have rest indeed, to whom God gives rest; peace indeed, to whom Christ gives peace, not as the world giveth, .John 14. 27. Now, 1. Asa takes notice of the rest they had, as the gift of God; He hath given us rest on every side. Note, God must be acknowledged, with thankfulness, in the rest we are blessed with, of body and mind, family and country. The rest was the reward of the reform :iti(n begun; Because we have sought the Lord our God, he has given us rest. Note. As the frowns and rebukes of Providence should be observed for a check to us in an evil way, so the smiles of Providence should be taken notice of for our encouragement in that Avhich is good. See Hag. 2. 18, 19. Mai. 3. 12. We find by experience that it is good to seek the Lord; it gives us rest; while we pursue the world, we meet with nothing but vexation. 2. He consults with his people, bv their rcpresentati\es, how to make a good use of the present gleams of peace they enjoyed; and concludes with them, (1.) That they must not be idle, but busy. Times of rest from war should be employed in work, for we must always find ourselves something to do. In the years when he had no war, he said, "Let us build; still let us be doing." When the churches had rest, they were built up. Acts 9. 31. When the sword is sheathed, take up the trowel. (2.) That they must not be secure, but prepare for wars. In times of peace we must be getting ready for trouble, expect it, and lay up in store for it. [1.] He fortified his principal cities with walls, towers, gates, and bars, v. 7. "This let us do," savs he, "while the land is yet before us," that is, "while we have opportunity and advantage for it, and have nothing to hinder us." He speaks as if he expected that, some way or other, trouble would arise, when it would be too late to fortify, and when they would wish they had

II. CHRONICLES, XV.

done it; So they buiU and firosfiered, [2.] He .had a good army ready to bring into the field, v. 8. not a standing army, but the militia or trained-bands of the country. Judah and Benjamin were mustered severally; and Benjamin (which, not long ago, was called little Benjamin, Ps. 68. 27.) had almost as many soldiers as Judah, came as near as 28 to 30. so strangely had that tribe increased of late. The blessing of God can make a little one to become a thousand. It should seem, these two tribes were differently armed, both offensively and defensively. The men of Judah guarded themselves with targets, the men of Benjamin with shields, the former much larger than the latter, 1 Kings 10. 16, 17. The men of Judah fought with spears, when they closed in with the enemy: the men of Benjamin drew bows, to reach the enemy at a distance; both did good service, and neither could say to the other, I have no need of thee. Different gifts and employments are for the common good.

9. And there came out against them Zerah the Ethiopian, with a host of a thousand thousand, and three iiundred cliariots, and came unto Mareshah. 10. Then Asa went out against him, and they set the battle in array in the valley of Zephathah at Mareshah. 11. And Asa cried unto the Lord his God, and said. Lord, it is nothing with thee to help, whether with many, or with them that have no power: help us, O Lord our God ; for we rest on thee, and in thy name we go against this multitude. O Lord, thou art our God; let not man prevail against thee. 12. So the Lord smote the Ethiopians before Asa, and before Judah; and the Ethiopians fled. 13. And Asa, and the people that were with him, pursued them unto Gerar: and the Ethiopians were overthrown, that they could not recover themselves; for they were destroyed before the Lord, and before his host: and they carried away very much spoil. 14. And they smote all the cities round about Gerar: for the fear of the Lord came upon them: and they spoiled all the cities; for there was exceeding much spoil in them. 15. They smote also the tents of cattle, and carried away sheep and camels in abundance, and returned to Jerusalem.

Here is,

1. Disturbance given to the peace of Asa's kingdom by a formidable army of Ethiopians that invaded them, V. 9, 10. Though still they sought God, yet this fear came upon them, that their faith in God might be tried, and that God might have an opportunity of doing great things for them. It was a vast number that the Ethiopians brought against him, a thousand thousand men; and now he found the benefit of having an army ready raised against such a time of need. That provision which we thought needless, may soon appear to be of great advantage.

2. The application Asa made to God, on occasion of tlie threatening cloud which now hung over his head, x'. 11. He that sought God in the day of his peace and prosperity, could, with holy boldness, cry to God in the day of his trouble, and call him .';/s God. His prayer is short, but has much in it. 1^ 1.) He gives to God the t;lory of \ is infinite power

and sovereignty. It is nothing with thee to help and save, by many or few, by them that are mighty, or by them that have no power. See 1 Sam. 14. 6. God works in his own strength, not in the strength of instruments, Ps. 21. 13. nay, it is his glory to help the weakest, andperfect strength out of the mouth of babes and sucklings. ' ' We do not say, Lord, take our part, for we have a good army for thee to work by: but, take our part, for without thee we have no power." (2.) He takes hold of their covenant-relation to God as their's. O Lord our God, and again, " Thou art our God, whom we have chosen and cleave to as our's, and who has promised to be our's." (3.) He pleads their dependence upon God, and the eye they had to him, in this expedition. He was well-prepared for it, yet trusted not to his preparations; but, "Lord we rest on thee, and in thy name we go against this multitude, by warrant from thee, aiming at thy glory, and trusting to thy strength." (4.) He interests God in their cause, ^^ Let not man," {mortal man, so the word is,) ^^prevail against thee. If he prevail against us, it will be said that he prevails against thee, because thou art our God, and we rest on thee, and go forth in thy name, which thou hast encouraged us to do. The enemy is a mortal man; make it to appear what an unequal match he is for an immortal God. Lord, maintain thine own honour: hallowed be thy name."

3. The glorious victory God gave him over I is enemies; (1.) God defeated the enemy, and put their forces into disorder, v. 12. The Lord smote the Ethiopians, smote them with terror, and an unaccountable consternation, so that they fled, and knew neither why nor whither. (2.) Asa and his soldiers took the advantage God gave them against the enemy. [1.] They destroyed them, They fell before the Lord, (for who can stand before him ?) and before his host, either an invincible host of angels that were emploved to destroy them, or the host of Israel, called God's host, because owned by him. [2.] They took the plunder of their camp; carried away very much s/ioil from the slain, and from the baggage. [3.] They smote the cities that were in league with them, to which they fled for shelter, and carried off the spoil of them, x'. 13, and they were not able to make any resistance, for the fear of the Lord came upon them, that is, a fear which God struck them with, to that degree that they had no heart to withstand the conquerors. [4. ] They fetched away the cattle out of the enemy's country, in vast numbers, v. 15. Thus the wealth of the sinner is laid up for the just

CHAP. XV.

Asa and his army were now returning in triumph from the battle, laden with spoils, and adorned with the trophies of victory; the pious prince, we may now suppose, studying what he should render to God for this great favour. He knows that the work of reformation, which he had begun in )iis kingdom, is not perfected; his enemies abroad were subdued, but there were more dangerous enemies at home, that were yet unconquered; idols in Judah and Beijjamin: his victory over the former im-boldens him vigorously to renew his attack upon the latter. Now here we have, I. The message which God sent him, by a prophet, to engage him to, and encourage him in, the prosecution of his reformation, v. 1 .. 7. II. The life which this message put into that good cause, and their proceedings, in pursuance of it. Idols removed, V. 8. The spoil dedicated to God, v. 9. . 11. A covenant with God, and a law for the punishing of idolaters, V. 12. . 15. A reformation at court, v. 16. Dedicated things brouglit into the house of God, v. 18. All well, but that the high places were permitted, v. 17. And the effect of this was great peace, v. 19.

1. A ND the Spirit of God came upon

J\. Azariah the son of Obed : 2. And

he went out to meet Asa, and said unto

7o7

him, Hear ye me, Asa, and all Judah and Benjamin: The Lord is with you while ye be with him: and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you. 3. Now for a long season Israel hath been, without the true God, and without a teaching priest, and without law: 4. But when they in their trouble did turn unto the Lord God of Israel, and sought him, he was found of them. 5. And in those times there was no peace to him that went out, nor to him that came in, but great vexations loere upon all the inhabitants of the countries. 6. And nation was destroyed of nation, and city of city: for God did vex them with all adversity. 7. Be ye stiong, therefore, and let not your hands be \veak: for your work shall be rewarded.

It was a great happiness to Israel, that they had prophets among them; yet, while they were thus blessed, they were strangely addicted to idolatry, whereas, when the spirit of prophecy was ceased under the second temple, and the canon of the Old Testament was completed, (which was constantly read in their synagogues,) they were pure from idolatry; for the scriptures are of all other the most sure nvord of firofihecy, and most effectual, and the church could not be so easily imposed upon by a counterfeit Bible, as by a counterfeit prophet.

Here was a prophet sent to Asa and his army, when they returned victorious from the war with the Ethiopians, not to compliment them and congratulate them on their success, but to quicken them to their duty; that is the proper business of God's ministers, even with princes and the greatest of men. The Sfiirit of God came upon the prophet, V. 1. both to instruct him what he should say, and to enable him to say it with clearness and boldness.

I. He told them plainly upon what terms they stood with God: let them not think that, having obtained this victory, all was their own for ever; no, he lets them know they were upon their good behaviour. Let them do well, and it will be well with them, otherwise not. 9. The Lord is with you, while you be with him. This is both a word of comfort, that those who keep close to God, shall always have his presence with them; and also a word of caution, "He is with you, while you be with him, but no longer; you have now a signal token of his favourable presence with you, but the continuance of it depends upon your persevei-ance in the way of your duty." 2. "If ye seek him, he will be found of you. Sincerely desire his favour, and aim at it, and you shall obtain it. Pray, and you shall prevail. He never said, nor ever will. Seek ye me in vain." See Heb. 11. 6. But, 3. " If you forsake him and his ordinances, he is not tied to you, but will certainly forsake you, and then you are undone; your present triumphs will be no security to you; woe to vou, when God departs."

II. He set before them the dangerous consequences of forsaking God and his ordinances, and that there was no way of having grievances redressed, but by repenting, and retuniing unto God. When Israel forsook their duty, they were overrun with a deluge of Atheism, impiety, irreligion, and all irregularity, v. 3. and were continually embarrassed with vexations and destroying wars, foreign and domestic, v. 5, 6. But when their troubles

drove them to God, they found it not in vam to seek him, V. 4. But the question is, What time does this refer to?

1. Some think it looks as far back as the days of the Judges. A long- season ago, Israel was without the true God; for they worshipped false gods; it was a time of ignorance, for though they had priests, they had no teaching priests; though they had elders, yet no law, to any purpose, v. 3. These were sad times, when they were frequently oppressed by one enemy or other, and grievously ha rassed by Moabites, Midianites, Ammonites, and other nations, they were vexed with all adversity, V. 6. yet when, in their perplexity, they turned to God "by repentance, prayer, and reformation, he raised up deliverers for them. Then was that maxim often verified, that God is with us, while we are with him. Whatsoever things of this kind were written afore-time, were written for our admonition.

2. Others think it describes the state of the ten tribes, (who were now properly called Israel, J in the days of Asa. JVbw, since Jeroboam set up the calves, though he pretended to honour the God that brought them out of Egypt, yet his idolatry has brought them to downright infidelity, they are without the true God, and no marvel, when they were without teaching priests; Jeroboam's priests were not teachers, and thus they came to be without law: it is next to impossible, that any thing of religion should be kept up without a preaching ministry. In those times, there was no peace, v. 5. Their war with Judah gave them frequent alarms; so did the late insurrection of Baasha, and other occasions not mentioned. They provoked God with all iniquity, and then he vexed them with all adversity; yet when they turned to God, he was entreated for them. Let Judah take notice of this, let their neighbours' harms be their warnings. Give no countenance to graven images, for ycu see what mischief they produce.

3. Others think the whole passage may be read in the future tense, and that it looks forward; hereafter, Israel will be without the true God, and a

teaching- firiest, and they will be destroyed by one judgment after another till they re seek him. See Hos. 3. 4.

oycd by to God,

and

III. Upon this he grounded his exhortation to prosecute tiie work of reformation with vigour, v. 7, Be strong, for your work shall be rewarded. Note, 1. God's work should be done with diligence and cheerfulness, but will not be done without re solution. 2. This should quicken us to the work of religion, that we shall be sure not to lose by it ultimately. It will not go unrewarded. How should it, when the work is its own reward?

8. And when Asa heard these words, and the prophecy of Obed the prophet, he took courage, and put away the abominable idols out of all the land of Judah and Benjamin, and out of the cities which he had taken from mount Ephraim, and renewed the altar of the Lord that was before the porch of the Lord. 9. And he gathered all Judah and Benjamin, and the strangers with them out of Ephraim and Manasseh, and out of Simeon : (for they fell to him out of Israel in abundance, when they saw that the Lord his God was with him:) 10. So they gathered themselves together at Jerusalem in the third month, in the fifteenth year of the reign of Asa

II. chronici.es. XV.

11. And they offered unto the Lord the same time, of tlie spoil which they had brought, seven liundred oxen, and seven thousand sheep. 12. And they entered into a covenant to seek the Lord God of their fathers with all their heart and with all their soul; 13. That whosoever would not seek the Lord God of Israel should be put to death, whether small or great, whether man or woman. 14. And they sware unto the Lord with a loud voice, and with shouting, and with trumpets, and with cornets. 15. And all Judah rejoiced at the oath ; for they had sworn with all theii* heart, and sought him with their whole desire; and he was found of them: and the LjORD gave them rest round about. 16. And also co/icerw///^ Maachah the mother of Asa the king, he removed her from heing queen, because she had made an idol in a grove: and Asa cut down her idol, and stamped it, and burnt it at the brook Kidron. 17. But the high places were not taken away out of Israel: nevertheless the heart of Asa was perfect all his days. 18. And he brought mto the house of God the things that his father had dedicated, and that he himself had dedicated, silver, and gold, and vessels. 19. And there was no more war unto the five and thirtieth year of the reign of Asa.

We are here told, what good effect the foregoing sermon had upon Asa.

I. He grew more bold for God than he had been; his victory would inspire him with some new degrees of resolution, but this mess:ige from God with much more; now he took courage, he saw how necessary a furthei- reformation was, and what assurance he had of God's presence with him in it; and this made him daring, and helped him over the difficulties which had before deterred him, and driven him off from the undertaking. Now he ventured to destroy all the abominable idols, (and all idolatries are abominable, 1 Pet. 4. 3.) as far as ever his power went: Away with them all. He also renewed the altar of the Lord, which, it seems, was gone out of rep lir, though it was not above thirty-five years since Solomon's head was laid, who erected it. So soon did these ceremonial institutions begin to wax old, as things which, in the fulness of time, must vanish aivay, Heb. 8. 13.

n. He extended his influence further than before, V. 9. He summoned a solemn assembly, and particularly brought the strangers to it, who were come over to him from the ten tribes. 1. Their coming was a great encouragement to him; for the reason of their coming was because they saw that the Lord his God was with him. It is good to be with those that have God with them, to come into relation to, and contract acquaintance and friendship with, those that live in the fear and favour of God; IVe will go with you, for we have heard that fiod is with you, Zech. 8. 23. 2. The cognizance he took of them, and the invitation he gave th'em to the general assembly, were a great encouragement to them. All strangers are to be helped, but those tliat cast themselves on God's good providence, ]>urely to keep a good conscience, are worthy of double honour. Asa gave orders for the gathering

of them together, v. 9. yet it is Sdid, v. 10. thev g-athered themselves together, made it their own act-so forward were tliey to obey the king's orders. This meeting was held in the third month, probably, at the feast of Pentecost, which was in that month.

ni. He and his people offered sacrifices to God, as his share of the spoil they had got, i^. 11. Their offering here was nothing to Solomon's ch. 7. 5. which was owing to the diminution, either of their zeal, or of their wealth, or of both. These sacrifices were intended by way of thanksgiving for thf favours they had received, and supplication for further favours. Prayers and praises are now our spiritual sacrifices. And as he took care that the altar should have its gift, so he took care that the temple should have its gold; he brought into the house of God all the dedicated things, v. 18. It is honesty to render to God the things that are his. What has been long designed for him, and long laid by for him, as, it should seem, these dedicated things had been, should, at length, be laid out for him. Will a man rob God, or make slow payment to him, who is always ready to do us good?

IV. They entered into covenant with God, repenting that they had violated their engagements to him, and resolving to do better for the future. It is proper for penitents, for converts, to renew their covenants. It should seem, the motion came not from Asa, but from the people themselves: let every man be a volunteer that covenants \\\i\\ God Thy people shall be willing, Ps. 110. 3.

Observe,

1. What was the matter of this covenant. Nothing but what they were before obliged to; and though no vow or promise of theirs could lay any higher obligation upon them, than they were already under from the divine precept, yet it would help to inci'ease their sense of the obligation, to arm them against temptations, and would be a testimony to the equity and goodness of the precept. And by joining all together in this covenant, they strengthened the hands one of another. Two things they engaged themselves to. (1.) That they would diligently seek God themselves, seek his precepts, seek his favour. What is religion but seeking God, inquiring after him, applying to him, upon all occasions? We shall not enjoy him, till we come to heaven; while we are here, we must continue seeking. That they would seek him as the God of their fathers, in the way that their fathers sought him, and in dependence upon the promise made to their fathers; and that they would do it with all their heart, and with all their soul; for those only seek God acceptably and successfully, that are inward with him, intent upon him, and entire for him, in their seeking of him. We make nothing of our religion, if we do not make heart-work of it; God will have all the heart, or none; and when a jewel of such inestimable value as the divine favour is to be found, it is worth while to seek it with all our soul. (2. J That they would, to the utmost of their power, oblige others to seek him, v. 13. They agreed, that whosoever would not seek the Lord God of Israel, that is, would either worship other gods, or refuse to join with tliem in the worship of the true God, that was either an obstinate idolater, or an obstinate atheist, he should be put to death. This was no new law of their own making, but an order to put in execution th:it law ot God to this purport, Ueut. 17. 2, &c. If this law had been duly executed, there had not been so many abominable idols found in Judah and Benja min, V. 8. Whether men may now, under tht. gospel, be compelled by such methods ;*s these, to seek the Lord, is justly questioned; for the weapcns of our warfare are not carnal, and yet niightv. 2. In what manner they made this covenant

11. CHRONICLES, XVI.

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(1.) With great cheerfulness, and all possible expressions of j ly, They sware unto the Lord; not secretly, as if they were either ashamed of what they di'd, or afraid of binding themselves too fast to hini, but with a loud voice, to express their own zeal, and to animat« one another; and they all rejoiced at the oath, v. 14, 15. They did not swear to God with reluctancy, (as the poor debtor confesses a judgment to his creditor,) but with all the pleasure and satisfaction imaginable, as the bridegroom plights his troth to the bride in the marriage covenant. Every honest Israehte was pleased with his own engagements to God, and they were all pleased with one another's. They rejoiced in it as a hopeful expedient to prevent their apostasy from God, and a happy indication of God's presence with them. Note, The times of renewing our covenant with God, should be times of rejoicing. And national reformation cannot but give general satisfaction to all that are good. It is an honour and happiness to be in bonds to God. (2.) They did it with great sincerity, zeal, and resolution: they sware to God with all their hearts, and sought him with their whole desire. The Israelites were now in an extraordinarily good frame; Othat there had always been but such a heart in them! This comes in as the reason why they rejoiced so much in what they did, it was because they were hearty in it. Note, Those only experience the pleasure and comfort of religion, that are sincere and upright in it. What is done in hypocrisy, is a mere drudgery. But if God have the heart, we have the joy.

Lastly, We are told what was the effect of tnis their solemn covenanting with God.

1. God did well for them. He was found of them, and gave them rest round about, v. 15. so that there was no war, for a long time after, xu 19. no open general war, though there were constant bickerings between Judah and Israel upon the frontiers, 1 Kings 15. 16. National piety procures national blessings.

2. They did, on the whole, well for him. They carried on the reformation so far, that Maachah the queen-mother was deposed for idolatry, and her idols destroyed, t'. 16. This was bravely done of Asa, that he would not connive at idolatry in those that were nearest to him; like Levi, that said to his father and mother, L have not seen him, Deut. 33. 9. Asa knows he must honour God more than his gi'andmother, and dares not leave an idol in an apartment of his palace, while he is destroying idols in the cities of his kingdom. We may suppose this Maachah was so far convinced of her sin, that she was willing to subscribe the association mentioned, v. 12, 13. binding herself to seek the Lord, and therefore was not put to death, as those were, who refused to sign it; great as well as small, W077ien as well as men; perhaps they specified women, with an eye to her; but because she had been an idolater, Asa thought fit to divest her of the dignity and authority she had, and, probably, he banished her the court, and confined her to privacy, lest she should influence and infect others. Bat the reformation was not complete, the high places were not all taken away, though many of them were, ch. 14. 3, 5. Those in the cities were removed, but not those in the country villages; or those in the cities of Judah, but not those in the cities of Israel which were reduced to the house of David; or those that were used in the service of false gods, but not those that were used in the service of the Gol of Israel; those he connived at, and yet his heart was perfect. There may be defects in some particular duties, where yet the heart, in the main, is upright with God; sincerity is something less than sinless perfection.

CHAP. XVI.

This chapter concludes the history of the reign of Asa, but does not furnisli so pleasing an idea of his latter end as of his beginning. 1. Here is a foolish treaty with Ben-hadud king of Svria, v. 1..6. II. The reproof which God sent him fo'r it by a prophet, v. 7 .. 9. III. Asa's displeasure against the prophet for his faithfulness, v. 10. IV. The sickness, death, and burial, of Asa, v. 11.. 14.

1. TN the six and thirtieth year of the J_ reign of Asa, Baasha king of Israel came up against Judah, and buiR Rama h, to the intent that he might let none go out or come in to Asa king of Judah. 2. Then Asa brought out silver and gold out of the treasures of the house of the Lord and of the king's house, and sent to Ben-hadad king of Syria, that dwelt at Damascus, saying, 3. There is a league between me and thee, as there ivas between my father and thy father: behold, I have sent thee silver and gold ; go, break thy league with Baasha king of Israel, that he may depart from me. 4. And Ben-hadad hearkened unto king Asa, and sent the captains of his armies against the cities of Israel; and they smote Ijon, and Dan, and Abel maim, and all the store-chies of Naphtali. 5. And it came to pass, when Baasha heard it, that he left off building of Ramah, and let his work cease. 6. Then Asa the king took all Judah ; and they carried away the stones of Ramah, and the timber thereof, wherewith Baasha was a building; and he built therewith Geba and Mizpah.

How to reconcile the date of this e^ ent with the history of the kings, I am quite at a loss; Baasha died in the 26th year of Asa, 1 Kings 16. 8. How then could this be done in his 36th year, when Baasha's family was quite cut off, and Omri was upon the throne? It is generally said to be meant of the 36th year of the kingdom of Asa, namely, that of Judah, beginning from the first of Reho-boam, and so it coincides with the 16th of Asa's reign. But then ch. 15. 19. must be so understood; and how could it be spoken of as a great thing that there was no more war till the 15th year of Asa, \vlien that passage immediately before was in his 15th year, ch. 15. 10. and after this miscarriage of his, here recorded, he had wars, v. 9. Josephus places it in his 26th year, and then we must suppose a mistake in the transcriber here, and ch. 15. 19. which, if we admit, the computation is easy.

This passage we had before, 1 Kings 15. 17, &c. and Asa was several ways faulty in it. 1. He did not do well to make a league with Ben-hadad a heathen king, and to value himself so much upon it as he seems to do, v. 3. Had he relied more upon his covenant, and his father's, with God, he would not have boasted so much of his league, and his father's, with the royal family of Syria. If he had had a due regard to the honour of Israel m general, he would have found some other expedient to give Baasha a diversion, than by calling in a foreign force, and inviting into the country a common ene-mv. which„in process of time, might be a plague to'Judah too. 3. It was, doubtless, a sin in Ben-hadad to break his leagi'.e with Baasha, upon no provocation, but merely through the influence of a

II. CHRO.NICLES, XVI.

bribp; and if so, certainly it was a sin in Asa to move him to it, especially to hire him to do it. The public faith of kings and kingdoms must not be made so cheap a thing. 4. To take silver and gold out of the house of the Lord for this purpose, was a great aggravation of the sin, v. 2. Must the temple be plundered to serve his carnal policies? He had better have brought gifts and offerings, with prayers and supplications, to the house of the Lord; that he might have engaged God on his side, and made him his friend; then he had not needed to have been at this expense to make Ben-hadad his friend. 5. It was well if Asa had not to answer for all the mischief that the army of Ben-hadad did unjustly to the cities of Israel, all the blood they shed, and all the spoil they made, x'. 4. Perhaps Asa intended not they should carry the matter so far. But they that draw others to sin, know not what they do, nor where it will end: the beginning of sin, is as the letting forth of water.

However, the project succeeded. Ben-hadad gave Baasha a powerful diversion, obliged him to leave off building Ramah, and betake himself to the defence of his own country northward; which ga\e Asa an opportunity, not only to demolish his fortifications, but to seize the materials, and convert them to his own use.

7. And at that time Hanani the seer came to Asa king of Judah, and said unto him, Because thou hast relied on the king of Syria, and not relied on the Lord thy God, therefore is the host of the king of Syria escaped out of thy hand. 8. Were not the Elliiopians and the Lubims a huge nost, with very many chariots and horsemen? yet, because thou didst rely on the Lord, he delivered them into thy hand. 9. For the eyes of the Lord run to and fro throughout the whole earth, to show himself strong in the behalf of them whose heart is peifect towards him. Herein thou hast done foolishly; therefore from henceforth thou shalt iiave wars. 10. Then Asa was wroth with the seer, and put him in a prison-house ; for he urns in a rage with him because of this thing. And Asa oppressed some of the people the same time. 11. And, behold, the acts of Asa, first and last, lo, they are written in the book of the kings of Judah and Israel. 12. And Asa, in the thirty and ninth year of his reign, was diseased in his feet, until his disease was exceeding great: yet in his disease he sought not to the Lord, but to the physicians. 13. And Asa slept with his fathers, and died in the one and fortieth year of his reign. 14. And they buried him in his own sepulchres, which he had made for himself in the city of David, and laid him in the bed which was filled with sweet odours and divers kinds of spices prepared by the ■ apothecaries' art; and they made a very great burning for him.

Here is,

L A plain and faithful reproof given to Asa by a prophet of the Lord, for making this league with

Ben-hadad. The reprover was Hanani, the seer, the father of Jehu another prophet, whom we read of, 1 Kings 16. 1. 2 Chron. 19. 2. We observed several things amiss in Asa's treaty with Ben-hadad, But that which the prophet here charges upon him as the greatest fault lie was guilty of in that matter, is, his relying on the king of Syria, and not on the Lord his God, v. 7. He thought that though God was on his side, this would not stand him in stead, unless he had Ben-hadad on his side; that God either could not, or would not, help him, but he must take this indirect course to help himself. Note, God is much displeased, when he is distrusted, and when an arm of flesh is relied on more than his power and goodness. By putting our confidence in God we give honour to him, and therefore he thinks himself affronted, if we give that honour to another. He plainly tells the king that herein ht had done foolishly, x;. 9, It is a foolish thing to lear. on a broken reed, when we have the Rock of ages to rely upon. To convince him of his folly, he shows him,

1. That he acted against his experience, v. 8. He, of all men, had no reason to distrust G(;d, who had found him such a present powerful Helper, by whom he had been made to triumph over a threatening enemy, as his father before him, because he rrliedufion the Lord his God, ch. 13. 18.—14. 11. " What.'" said the prophet, " Were not the Ethio-fiians and the Lubims a huge host, enough to swallow up a kingdom? And yet, because thou didst relij on the Lord, he delivered them into thine hand; and was not he sufficient to help thee against Baasha?" Note, The many experiences we have had of the goodness of God to us, aggravate our distrust of him. Has he not helped us in six troubles? And have we any reason to suspect him in the seventh? But see how deceitful our hearts are? We trust in God, when we have nothing else to trust to, when need drives us to him; but when we have other things to stay on, we are apt to stay too much on them, and to lean to our own understanding as long as that has any thing to offer; but a believing confidence will be in God only, when a smiling world courts it most.

2. That he acted against his knowledge of God and his providence, v. 9. Asa could not be igno- . rant that the eyes of the Lord run to and fro through the earth, strongly to hold with them (so it may be read) whose heart is fierfect toward him; that is, (1.) That God governs the world in infinite wisdom, and the creatures, and all their actions, are continually under his eye. The eye of Providence is quick-sighted, it runs; it is intent, it runs to and fro; it reaches far, through the whole earth, no corner of which is from under it, not the most dark or distant: and his eye directs his hand, and the arm of his power; for he shows himself strong. Does Satan walk to and fro in the earth? Providence runs to and fro, is never out of the way, never to seek, never at a loss. (2.) That God governs the world for the good of his people; does all in pursuance of the counsels of his love concerning their salvation, a\\ for Jacob his servant's sake, and Israel his elect, Isa. 45. 4. Christ is head over all things to his church, Eph. 1. 22. (3.) That they whose hearts are upright with him, may be sure of his protection, and have all the reason in the world to depend upon it. He is able to protect them in the way of their duty; for wisdom and might are his, and he actually intends their protection: a practical disbelief of this, is at the bottom of all our departures from God, and double-dealing with him. Asa could not trust God, and therefore made court to Ben-hadad.

3. That he acted against his interest, (1.) He had lost an opportunity of checking the growing

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greatness of the king of Syria, v. 7. His host is es-tafied out of thy hand, which otherwise would have joined with Baasha's, and fallen with it. (2.) He had incurred God's displeasure, and henceforth must expect no peace, but the constant alarms of war, V. 9. They that cannot find in their hearts to trust God, foi-feit his protection, and throw themselves out of it.

II. Asa's displeasure at this reproof Though it came from God by one that was known to be his messenger, though the reproof was just, and the reasoning fair, and all intended for his good, yet he was wroth with the seer, for telling him of his folly; nay, he tvas in a rage with him, v. 10. Is this Asa? Is this he whose heart was perfect with the Lord his God all his days? Well, let him that thinketh he stands, take heed lest he fall. A wise man! and yet in a rage' An Israelite! and yet in a rage with a prophet! A good man! and yet impatient of re-

Eroof, and that cannot bear to be told of his faults! lOrd, what is man, when God leaves him to himself '' They that idolize their own conduct, cannot bear contradiction; and they that indulge a peevish passionate temper, may be transported by it into impieties as well as into indecencies, and will, some time or other, fly into the face of God himself. See what gall and wormwood this root of bitterness bore. 1. In his rage, he committed the prophet to the jail; fiut him in a firison-house, as a malefactor; in the stocks, so some read it. God's prophets meet with many that cannot bear reproof, but take it much amiss, yet they must do their duty. 2. Having proceeded thus far, he ofifiressed some of the people, probably, such as owned the prophet in his sufferings, or were known to be his particular friends. He that abused his power for the persecuting of God's prophet, was left to himself, further to abuse it for the crushing of his own subjects, whereby he weakened himself and lost his interest. Most persecutors have been tyrants.

III. His sickness. Two years before he died, he was diseased in his feet, v. 12. afflicted with the gout in a high degree. He had p\it the profihet in the stocks, and now God put him in the stocks; so his punishment answered his sin. His disease was exceeding great; it came to the height, so some; it flew up to his head, so others; and then it was mortal. 1 his was his :ifflic.tion; but his sin was, that in his disease, instead of seeking to the Lord for relief, he sought to the physicians. His making use of physicians, was his duty; but trusting to them, and expecting that from them, which was to be had from God only, were his sin and folly. The help of creatures must always be used with an eye to the Creator, and in dependence upon him, who makes every creature that to us which it is, and without whom the most skilful and faithful are physicians of no value. Some think that these physicians were strangers to the commonwealth of Israel, and were a sort of conjurers, to whom he applied himself, as if there were not a God in Israel.

IV. His death and burial. His funeral had something of extraordinary solemnity in it, v. 14. they made a very magnificent burying for him. I am loath to think (as some do) that he himself ordered this funeral pomp, and that it was an instance of his vanity, that he would be buried like the Gentiles, and not after the way of the Jews. It is said indeed. He digged the sepulchre for himself, as one mindful of his grave; but I am willing to believe it was rather an expression of the great respect his people retained for him, notwithstanding the failings and infirmities of his latter days. It was agreed to do him honour at his death. Note, The eminent piety and usefulness of good men ought to be remembered to their praise, though they had their blemishes.

Vol. II.—5 D

Let their faults be buried in their graves, while their services are remembered over their graves. He that said. There is not a just man that doeth good and sinneth not, yet said also. The memory of the just is blessed; and let it be so.

CHAP. XVII.

Here begin the life and reign of Jehoshaphat, %vho was one of the first three among the royal worthies, one of the best that ever swayed the sceptre of Judah, since David's head was laid. He was a good son of a good father, so that, at this time, grace ran in the blood, even the blood-royal. Happy the son that had such a father, to lay a good foundation in him and for him ! Happy the father that had such a son, to build so well upon the foundation he had laid ! Happy the kingdom that was blessed with two such kings, two such reigns, together! In this chapter we have, I. His accession to, and establishment in the throne, v. 1, 2, 5. II. His personal piety, v. 3, 4, 6. HI. The course he took to promote religion in his kingdom, v. 7-. 9. IV. The mighty sway he bore among the neighbours, V. 10, 11. V. The great strength of his kingdom, both in garrisons and standing forces, v. 12. . 19. Thus was his prosperity the reward of his piety, and his piety the brightest grace and ornament of his prosperity.

1. 4 ND Jehoshapliat his son reigned in l\. Iiis stead, and strengthened himself ag^^inst Israel 2. And he placed forces in all the fenced cities of Judah, and set garrisons in the land of Judah, and in the cities of Ephraim, which Asa his father had taken.

3. And the Lord was with Jehoshaphat, because he walked in the first waj's of his father David, and sought not unto Baalim;

4. But sought to the LORD God of hia father, and walked in his commandments, and not after the doings of Israel: 5. Therefore the Lord stablished the kingdom in his hand ; and all Judah brought to Jehoshaphat presents; and he had riches and honour in abundance. 6. And his heart was lifted up in the ways of the Lord: moreover, he took away the high places and groves out of Judah. 7. Also, in the third year of his reign, he sent to his princes, even to Ben-hail, and to Obadiah, and to Zecha-riah, and to Nethaneel, and to Michaiah, to teach in the cities of Judah. 8. And with them he sent Levites, even Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth, and Jehonathan, and Adoni-jah, and Tobijah, and Tob-adonijah, Levites; and with them Elishama and Jeho-ram, priests. 9. And they taught in Judah, and had the book of the law of the Lord with them, and went about throughout all the cities of Judah, and taught the people.

Here we find concerning Jehoshaphat, I. What a wise man he was. As soon as he came to the crown he strengthened himself against Israel, v. 1. Ahab had now been three years upon the throne of Israel, an active warlike prince; the vigour of his beginning falling in with the decay of Asa's conclusion, it is probable that the kingdom of Israel had, of late, got ground of the kingdom of Judah, and began to grow formidable to it; so that the first thing Jehoshaphat had to do, was, to make his part good on that side, and to check the

11. CHRONICLES, XVII.

growing greatness of the king of Israel, which he did so effectually, and without bloodshed, that Ahab soon courted his alliance, so far was he from giving him any disturbance, and proved more dangerous as a friend, than he could have been as an enemy. Jehoshaphat strengtliened himself not to act offensively against Israel, or invade them, but only to miiintain his own; which he didby fortifying the cities that were on his frontiers, and putting garrisons, stronger than had been, in the cities of Ephraim, which he was master of, v. 2. He did not strengthen himself, as his father did, by a league with the king of Syria, but Iw tair and regular methods, on which he might expect the blessing of Gnd, and in which he trusted God.

II. VViiat a good man he was. It is an excellent ■character that is here given of him, and very observable,

1. Th it he walked in the ways of his father David. In the ch iracters of the kings, David's ways are often made the standard, as 1 Kings 15. 3, 11. 2 Kings 14. 3.—16. 2.—18. 3. But the distinction is no where else so strongly marked, as here, between his first ways and his last ways; for the last were not so good as the first: his ways, before he fell so foully in the matter of Uriah, (which is mentioned long after as the bar in his escutcheon, 1 Kings 15. 5.) were good ways, and though he liap-pily reco\ ered from that fill, yet perhaps he never, while he lived, fully retrieved the spiritual strength and comfort he lost by it. Jehoshaphat followed David, as far as he followed Ciod, and no further. St. Paul himself thus limits our imitation of him, 1 Cor. 11. 1, Follow me, as I folhw Christ, and not otherwise. Many good people have had their first ways, which were their best way^; their first love, which was their strongest love. In every copy we propose to write after, as we must single out that only which is good, so that chiefly which is best. The words here will admit another reading; they nm thus; He walked in the ways of David his father, (Hareshonim,) those first ways; or those ancient ways; he proposed to himself, for his example, the primitive times of the royal family, those purest times, before the corruptions of the late reign came in. See Jer. 6. 16. The LXX leave out Da\'id, and so refer it to Asa; he walked in the first ways of his father, and did not imitate him in what was amiss in him, toward the latter end of his time. It is good to be cautious in following the best men, lest we step aside after them.

2. That he sought not to Baalim, but sought to the Lord God his father, v. 3, 4. The neighbouring nations had their Baalim, one had one Baal, and another had another; but he abhorred them all, had nothing to do with them: he worshifified the Lord God of his father, and him only; prayed to him only, and inquired of him only; both are included in seeking him.

3. That he walked in God's commandments, not only worshipped the true God, but worshipped him according to his own institution, and not after the doings of Lsrael, v. 4. Though the king of Israel was his neighbour and ally, yet he did not learn his way. Whatever dealings he had with him in civil matters, he would not have communion with him, nor comply with him in his religion: there he kept close to the rule.

4. That his heart was lifted ufi in the ways of the I^ord, V. 6. or he lifted ufi his heart. He brought his heart to his work, and lifted up his heart in it; that is, he had a sincere regard to God in it. Unto thee, 0 Lord, do I lift tifi my soul. His heart was enlarged in that which is good, Ps. 119. 32. lie never thought he could d enough for God. He was lively and affectionate in his religion, fervent in sfiirit, serving the L.->rd, cheerful and pleasant

in it; he went on in his work with alacrity; as Jacob, who, after his vision of God at Beth-el, lifccii ufi his feet. Gen. 29. 1. maigin. He was bold ami resolute in the ways of God, and went on with courage; his heart was lifted up above the consideration of the difficulties that were in the way of his duty, he easily got over them all, and was not frightened with winds and clouds, from sowing and reafiing, Eccl. 11. 4. Let us walk in the same spirit.

III. What a useful man he was; not only a good man, but a good kiiijr; he not only was good himself, but did good in his generation, he did a great deal of good.

1. He took away the teachers of lies, so images are called, Heb. 2. 18. the high filaces and the groves, V. 6. It is meant of those in which idols were worshipped; for those that were dedicated to the true God <'nly, were not taken away, ch. 20. 33. It was only idolatry that he abolished; nothing debauched the nation more than those idolatrous groves or images, which he took away.

2. He sent forth teachers of truth. When he inquired into the state of religion in his kingdom, he found his peojjle generally very ignorant, they kneiv 7io( that they did evil; e\ en in the last good reign, there had been little care taken to instruct them in their duty; and therefore Jehoshaphat resolves t(i begin his work at the right end, deals with them ;>s reasonable creatures, will not lead them blind-fold, no, not into a reformation, but endeavours to have them well taught, knowing that that was the way to have them well cured; in this good work, he employed, (1.) His princes; those about him he sent forth, to teach in the cities ofJudah, v. 7. He ordered them, in the administration of justice, not only to correct the people when they did ill, but to teach them how to do better, and to'give a reason for what they did, that the people might be informed of the difference between good and' evil. The princes or judges upon the bench have a great opportunity of teaching people their duty to God and man, and it is not out of their province, for the laws of God are to be looked upon as laws of the land. (2.) The Levites and firiests went with the princes, and taught in Judah, having the book of the law with them, v. 8, 9. They were teachers by office, Deut. 33. 10. it was part of the work for which they hvd their maintenance; the priests and the Levites had little else to do. But, it seems, they had neglected it, pretending, per haps, that they could not get the people to hear them. "Well," says Jehoshaphat, *• you shall go along with the princes, and they with their authority shall oblige the people to come .and hear you; and-then if they be not well instructed, it is your fault." What an abundance of good may be done, when Moses and Aaron thus go hand in hand in the doing of it, when princes with their power, and priests and Levites with their scripture-learning, agree to teach the people the good knowledge of (iod and their duty! These itinerant judges, and itinerant preachers together, were instrumental to diffuse a blessed light throughout the cities of Judah. But it is said. They had the book of the law of the Lord with them. [1.] For their own direction, that from thence they might fetch all the instructions they gave to the people, and not teacf for doctrines the commaijdments of men. [2.] For the conviction of the people, th;it they might see that they had a di\'ine warrant for what they said, and delivered to them that only which they received from the Lord. Note, Ministers, when they go to teach the people, should have their Bibles with them.

IV. How happj' he was in the favour of his God who signally owned and blessed him. The Lord

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Vfas ivitli him, v. 3. The word of the Lord was his helfier, so the Chaldee paraphrase. The Lord established the kingdom in his hand, v. 5. Those stand firm, that have the presence of God with them. If the beauty of the Lord our God be ufion us, that will establish the work of our hands, and establish us in our integrity.

V. How happy he was, in the affections of his /leo/ile, V. 5. .Ill Judah brought him presents, in acknowledgment of his kindness in sending preachers among them. Tlie more there is of true religion among a people, the more there will be of conscientious loyally. A go\ ernor that answers the end of government, will be supported. The effect of the favour both of God, and his kingdom, was, that he had riches and honour in abundance. It is undoubtedly true, though few will believe it, that religion and piety are the best friends to outward prosperity. And observe, it fallows immediately. His heart was lifted ufi in the ways of the Lord. Riches and honour in abundance prove to many a clog and a hinderance in the ways of the Lord, an occasion of pride, security, and sensuality; but it had a quite contrary eflfect upon Jehosha-phat; his abundance was oil to the wheels of his obedience, and the more he had of the wealth of this world, the more was his heart lifted ufi in the ways of the Lord:

10. And the fear of the Lord fell upon all the kingdoms of the lands that ivere round about Judah, so that they made no war against .Tehoshaphat. 11. Also some of the Philistines brought Jehoshaphat presents, and tribute-silver: and the Arabians brought him flocks, seven thousand and seven hundred rams, and seven thousand and seven imndred he-goats. 12. And Jehoshaphat waxed great exceedingly; and he built in Judah castles, and cities of store. 13. And he had much business in the cities of Judah: and the men of war, mighty men of valour, were in Jerusalem. 14. And these are the numbers of them, according to the house of their fathers: Of Judah, the captains of thousands; Adnah the chief, and with him mighty men of valour three hundred thousand. 15. And next to him was Jehohanan the captain, and with him two hundred and fourscore thousand. 16. And next him was Amasiah the son of Zichri, who willingly offered himself unto the Lord ; and with him two hundred thousami mighty men of valour. 17. And of Benjamin; Eliada a mighty man of valour, and with him armed men with bow and shield, two hundred thousand. 18, And next him was Jehozabad, and with him a hundred and fourscore thousand ready prepared for the war. 19. These waited on the king, besides those whom the king put in the fenced cities throughout all Judah.

We have here a further account of Jehoshaphat's great prosperity, and the flourishing state of his kingdom.

1. He had good inteiest in the neighbouring

princes and nations. Though he was not perhaps so great a soldier as David, and therefore, on this acccunt, their terror; nor so great a scholar as Solomon, and therefore, on this account, their oracle, yet the fear of the Lord fell so upon them, that is, God so influenced and governed their spirits, that they had all a reverence for him, v. 10. And, (1.) JVone of them made war against him. God's good providence so ordered it, that while the princes and priests were instructing and reforming the country, none of his neighbours gave him any molestation, to take him off from that good work. Thus when Jacob and his sons were going to worship at Beth-el, the terror of God was upon the neighbouring cities, that they did not pursue after them. Gen. 35. 5. and see Exod. 34. 24. (2.) Many of them broughi presents to him, v. 11. to secure his friendship. Perhaps it was a tribute imposed upon them by Asa, who made himself master of the cities of the Philistines, and the tents of the Arabians, ch. 14. 14, 15. With the 7700 rams, and the same number of he-goats, which the Arabians brought, there was, probably, a proportionable number of ewes and lambs, she-goats and kids.

2. He had very considerable stores laid up in the cities of Judah; he pulled down his barns, and built larger, v. 12, casllrs and cities of store, for arms and victuals He was a man of business, and aimed at the public good in all his undertakings, either to preserve the peace or prepare for war.

3. He had the militia in good order; it was never in better, since David modelled it. Five lord lieutenants (if I may so call them) are here named, with the numbers of those under their command, the serviceable men, that were fit for war in their respective districts; three in Judah, and two in Benjamin. It is said of one of these great commanders, Amasiah, that he willingly offered himself unto the Lord, V. 16. not only to the kin?, to serve him in this post, but to the Lord, to ghrify him in it. He was the most eminent among them for religion; he accepted the place, not for the honour, or power, or profit, of it; but for conscience-sake toward God that he might serve his country. It was usual for great generals then to offer their spoils to the Lord, 1 Chron. 26. 26. but this good man oflTered himself first to the Lord, and then his dedicated things.

The number of the soldiers under these 5 generals, amounts to 1,160,000 men. A vast number for so small a compass of ground as Judah's and Benjamin's lot was, to furnish out and maintain. Abijah could bring into the field but 400,000, ch. 13. 3. Asa not 600,000, ch. 14. 8. yet Jehoshaphat has at command almost 1,200,000." But it must be considered, (1.) That God had promised to make the seed of Abraham like the sand of the sea for number. (2.) There had now been a long peace. (3.) We may suppose that the city of Jerusalem was very much enlarged. (4.) Many were come over to them from the kingdom of Israel, ch. 15. 9. which would increase the numbers of the people. (5.) Jehoshaphat was under a special blessing of God, which made his affairs to prosper greatly. The armies, we may suppose, were dispersed all the country over, and each man resided, for the most part, on his own estate; but they appeared often, to be mustered and trained, and were ready at call whenever there was occasion; the commanders waited on the king, v. 19. as officers of his court, privy-counsellors, and ministers of state.

But, lastly, observe; It was not this formidable army that struck a terror upon the neighbouring nations, that restrained them from attempting any thing against Israel, or obliged them to pay tribute, but the fear of God which fell upon them when Jehoshaphat reformed his countn-, and set up a

11. CHRONICLES, XVIIl.

preaching ministry in it, v, 10. The otdinances of God are more the strength and safety of a kingdom, than its miUtary force; its men of God, more than its men of war.

CHAP. XVUI.

Tlie story of this chapter we had just as it is here related in the story of the reign of Ahab king of Israel, 1 Kings 22. While it redounds to the credit of Ahab more than any thing else recorded of him, that he was in league with so good a man as Jehoshaphat, it is a great blemish in the reign of Jehoshaphat, that he thus connected himself with so bad a man as Ahab. Here is, I. The alliance he contracted with Ahab^ v. 1. II. His consent to join with him in his expedition for the recovery of Ramoth-gilead out of the hands of the Syrians, v. 2, 3. III. Their consulting with the prophets, false and true, before they went, v. 4. . 27. IV. The success of their expedition- Jehoshaphat hardly escaped, v. 28. . 32. and Ahab received his death's wound, v. 33, 34.

l.^T^TOW Jehoshaphat had riches and 1^ honour in abundance, and joined affinity with Ahab. 2. And after certain years he went down to Ahab to Samaria: and Ahab killed sheep and oxen for iiim in abundance, and for the people that he had with him, and persuaded him to go up with him to Ramoth-gilead. 3. And Ahab king of Israel said unto Jehoshaphat king of Ju-dah. Wilt thou go with me to Ramoth-gilead? And he answered him, I am as thou art, and my people as thy people ; and ive will be with thee in the war.

Here is, 1. Jehoshaphat growing greater. It was said before, ch. 17. 5. he liad riches and honour in abundance; and here it is said again: his wealth and honour increased upon him by piety and good management.

But, 2. Not growing wiser, else he would not have joined with Ahab, that degenerate Israelite, who had sold himself to work wickedness. What good could he get by a man that was so bad? What good could he do to a man that was so obstinate an idolater, a persecutor' With him he joined in affinity, that is, married his son Jehoram to Ahab's daughter Athaliah, the worst match that ever was by any of the house of David; I wonder what Jehoshaphat could promise himself by it: (1.) Perhaps pride made the match, as it does manv a one which speeds accordingly. His religion forbade him to marry his son to a daughter of any of the heathen princes that were about him, Thou shall not take their daughters to thy sons; and, liaving riches and honour in abundance, he thouglit it a disparagement to marry him to a subject. A king's daughter it must be, and therefore Ahab's, little considering that Jezebel was her mother. (2.) Some think he did it in policy, hoping by this expedient to unite the kingdoms in his son, Ahab perhaps flattering him with hopes that he would make him his heir, when he intended no such thing.

This match drew Jehoshaphat, [1.] Into an intimate familiarity with Ahab; he made him a visit at Samaria. And Ahab, proud of the honour which Jehoshaphat did him, gave him a very splendid en-ttitainment, according to the splendor of those times; he killed sheefi and oxen for him, plain meat, in abundance, v. 2. In this, Jehoshaphat did not walk so closely as he should have done, in the ways of his father David, for he hated the congregation of evil-doers, and would not ait with the wicked, Ps. 26. 5. nor desired to eat of their dainties, Ps. 141. 4. [2.] Into a league with Ahab against the Syrians.

Ahab persuaded him to join forces with him in an expedition for the recovery of Ramoth-gilead, a city in the tribe of Gad, on the other side Jordan. Did not Ahab know that that, and all the other cities of Israel, did, of right, belong to Jehoshaphat, as heir of tlie house of David.'' With what face could he ask Jehoshaphat to assist him in recovering it for himself, whose title to the crown was usurped and precarious.'* Yet Jehoshaphat, an easy man, yields to go with him; / am as thou art, v. 3. Some men's kindnesses are dangerous, as well as their society infectious. The feast Ahab made for Jehoshaphat, was designed only to wheedle him into this expedition. The kisses oj an enemy are deceitful.

4. And Jehoshaphat said unto the king of Israel, Inquire, I pray thee, at the word of the Lord to-day. 5. Therefore the king of Israel gathered together of prophets four hundred men, and said unto them. Shall we go to Ramoth-gilead to battle, or shall I forbear ? And they said. Go up; for God will deliver it into the king's hand. 6. But Jehoshaphat said. Is there not here a prophet of the Lord besides, that we might inquire of him ? 7. And the king of Israel said unto Jehoshaphat, There is yet one man by whom we may inquire of the Lord: but I hate him; for he never prophesied good unto me, but always evil: the same is Mi-caiah the son of Imla. And .Tehoshaphat said. Let not the king say so. 8. And the king of Israel called for one of his officers, and said. Fetch quickly Micaiah the son of Imla. 9. And the king of Israel, and Jehoshaphat king of Judah, sat either of them on his throne, clothed in their robes, and they sat in a void place at the entering in of the gate of Samaria ; and all the prophets prophesied before them. 10. And Zedekiah the son of Chenaanah had made him horns of iron, and said. Thus saith the Lord, With these thou shalt push Syria until they be consumed. 11. And all the prophets prophesied so, saying. Go up to Ramoth-gilead, and prosper; for the Lord shall deliver it into the hand of the king. 12. And the messenger that went to call Micaiah spake to him, saying. Behold, the words of tlie prophets declare good to the king with one assent: let thy word therefore, I pray thee, be like one of theirs, and speak thou good. 13. And Micaiah said. As the liORD liveth, even what my God saith, that will I speak. 14. And when he was come to the king, the king said unto him, Micaiah, shall we go to Ramoth-gilead to battle, or shall I forbear ? And he said. Go ye up, and prosper, and they shall be delivered into your hand. 15. And the king said to him, How many times shall I adjure thee, that thou say nothing but the truth to me in the name

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of the Lord ? 16. Then he said, I did see all Israel scattered upon the mountains, as sheep that have no shepherd: and the Lord said, These have no master; let them return, therefore^ every man to his house in peace. 17. And the king of Israel said to Jehoshaphat, Did I not tell thee that he would not prophesy good unto me, but evil ? 18. Again he said. Therefore, hear the word of the Lord ; I saw the Lord sitting upon his throne, and all tlie hosfrof heaven standing on his right hand, and on his left. 19. And the Lord said, Who shall entice Ahab king of Israel, that he may go up and fall at Ramoth-gilead 1 And one spake, saying after this manner, and another saying after that manner. 20. Then there came out a spirit, and stood before the Lord, and said, I will entice him. And the Lord said unto him. Wherewith? 21. And he said, I will go out, and be a lying spirit in the mouth of all his prophets. And the LORD said. Thou shalt entice him, and thou shalt also prevail: go out, and do even so. 22. Now therefore, behold, the Lord hath put a lying spirit in the mouth of these thy prophets, and the Lord hath spoken evil against thee. 23. Then Zedekiah the son of Chenaanah came near, and smote Micaiah upon the cheek, and said. Which way went the Spirit of the Lord from me to speak unto thee ? 24. And Micaiah said. Behold, thou shalt see on that day when thou shalt go into an inner chamber to hide thyself 25. Then the king of Israel said, Take ye Micaiah, and carry him back to Amon the governor of the city, and to Joash the king's son; 26. And say, Thus saith the king. Put this/e/-bw in the prison, and feed him with bread of affliction and with water of affliction, until I return in peace. 27. And Micaiah said. If thou certainly return in peace, then hath not the Lord spoken by me. And he said. Hearken, all ye people.

This is almost word for word the same with what we had, 1 Kings 22. We will not repeat what was there said, nor have we much to add, but may take occasion to think,

1. Of the great duty of acknowledging God in all our ways, and inquiring at his word, whatever we undertake. Jehoshaphat was not willing to proceed till he had done this, v. 4. By particular believing prayer, by an unbiassed consulting of the scripture and our own consciences, and by an observant regard to the hints of providence, we may make such inquiries, and very much to our satisfaction.

2. Of the great danger of bad company even to good men; those that have most wisdom, grace, and resolution, cannot be sure that they can convei-se familiarly with wicked people, and get no hurt by them. Jehoshaphat here, in complaisance to Ahab, sits in his robes, patiently hearing the false pro-

phets speaking lies in the name of the Lord, v. 9. can scarcely find in his heart to give him a too mild and gentle reproof for hating a prophet of the Lord, f. 7. and dares not rebuke that false prophet who basely abused that faithful seer, nor oppose Ahab who committed him to j)rison. They who ventuie among the seats of the scornful, cannot come off without a great deal of the guilt attaching to, at least, the omission of their duty, unless they have such measures of wisdom and courage as few can pretend to.

3. Of the unhappiness of those Avho are surrounded with flatterers, especially flattering prophets, who cry peace to them, and prophesy nothing but smooth things. Thus was Ahab cheated into his ruin, and justly; for he hearkened to such and preferred them that humoured him, before a good prophet that gave him fair warning of his danger. Those do best for themselves, that give their friends leave, and particularly their ministers, to deal plainly and faithfully with them, and take it not only patiently, but kindly. That counsel is not always best for us, that is most pleasing to us.

4. Of the power of Satan, by the divine permission, in the children of disobedience. One lying spirit can make 400 lynig prophets, and make use of them to deceive Ahab, v. 21. The Devil becomes a murderer by being a liar, and destroys men by deceiving them.

5. Of the justice of God in giving those up to strong delusions to believe a lie, who will not receive the love of the truth, but rebel against it, v, 21. Let the lying s/iirit prevail to ttntice those to their ruin, that will not be persuaded to their duty and happiness.

6. Of the hard case of faithful ministers, whose lot it has often been to be hated, and persecuted, and ill-treated, for being true to their God, and just and kind to the souls of men. Micaiah, for discharging a good conscience, was buffeted, imprisoned, and condemned to the bread and water of affliction. But he could with assurance appeal to the issue, as all those may do, who are persecuted for their faithfulness, v. 27. The day will declare who is in the right, and who in the wrong, wlien Christ will appear, to the unspeakable consolation of his persecuted people, and the everlasting confusion of their persecutors, who will be made lo see in that day, V. 24. what they will not now believe.

28. So the king of Israel, and Jehoshaphat the king of Judah, went up to Ramoth-gilead. 29. And the king of Israel said unto Jehoshaphat, I will disguise myself, and will go to the battle; but put tliou on thy robes. So the king of Israel disguised himself, and they went to the battle. 30. Now the king of Syria had commanded the captains of the chariots that tvere with him, saying. Fight ye not with small or great, save only with the king of Israel. 31. And, it came to pass, when the captains of the chariots saw Jehoshaphat, that thoy said, It is the king of Israel: therefore they compassed about him to fight: but Jehoshaphat cried out, and the Lord helped him; and God moved them to depart from him. 32. For it came to pass, that, when the captains of the chariots perceived that it was not the king of Israel, they turned back again from pursuing him. 33." And a certain man drew

II. CHRONICLES, XX.

a how at a venture, and smote the king of Israel hetween the joints of the harness: therefore' he said to his chariot-man. Turn thy hand, that thou mayest carry me out of the host; for 1 am wounded. 34. And the battle increased that day: howbeit the king of Israel stayed himself up in his chariot against the Syrians until the even ; and about the time of the sun going down he died.

We have here, 1. Good Jehoshaphat exposing himself in his robes, thereby endangered, and yet delivered. We have reason to think that Ahab, while he pretended friendship, really aimed at Je-hoshaphat's life, to take him off, that he might have the management of his successor, who was his son-in-law, else he would never have advised him to enter into the battle with his robes on, which was but to make himself an easy mark to the enemy; and if really he intended that, it was as unprincipled a piece of treachery as ever man was guilty of, and justly was he himself taken in the pit he digged for his friend. The enemy had soon an eye upon the robes, and vigorously attacked the unwary prince, who, now, when it was too late, wished himself in the habit of the poorest soldier, rather than in his princely raiment. He cried out, either to his friends, to relieve him; (but Ahab took no care of that;) or to his enemies, to rectify their mistake, and let them know that he was not the king of Israel; or to God, for succour and deliverance; to whom else should he cry? And he found it was not in vain, the Lord helped him out of his d'stress, by moving the cafitains to defiart from him, v. 31. God has all men's hearts in his hand, and turns them as he pleases, contrary to their own first intentions, to serve his purposes. Many are moved unaccountably both to themselves and others, but an invisible power moves them. 2. Wicked Ahab disguising himself, arming himself, thereby, he thought, securing himself, and yet slain, v. 33. No art, no arms, can save those whom God has appointed to ruin. What can hurt those whom God will protect? And what can shelter those whom God will destroy? Jehoshaphat is safe in his robes, Ahab killed in his armour; for the race is not to the swift, nor the battle to the strong.

CHAP. XIX.

We have here a further account of the good reign of Jehoshaphat, I. His return in peace to Jerusalem, v. 1. U. The reproof jjiven him for his league with Ahab, and his acting in conjunction, with him, v. 2, 3. III. The great care he took, thereupon to reform hi^ kingdom, v. 4. IV. The instructions he gave to his judges, both those in the country-towns that kept the inferior courts, v. 5.. 7. and those in Jerusalem, that sat in the supreme judicature of the kingdom, V. 8.. II.

1. 4 ND Jehoshaphat the king of Judah /V returned to his house in peace to Jerusalem. 2. And Jehu, the son of Han-ani the seer, went out to meet him, and said to king Jehoshaphat, Shouldest thou help the ungodly, and love them that hate the Lord? therefore is wrath upon thee from before the Lord. 3. Nevertheless, there are good things found in thee, in that thou hast taken away the groves out of the land, and hast prepared thy heart to seek God. 4. And Jehoshaphat dwelt at

Jerusalem: and he went out again through the people, from Beer-sheba to mount Ephraim, and brought them back unto the Lord God of their fathers.

Here is,

I. The great favour God showed to Jehoshaphat.

1. In bringing him back in safety from his dangerous expedition with Ahab, which had like to have cost him dear, v. 1, He returned to his house in peace. Notice is taken of this to intimate, (1.) That he fared better than he expected. He had been in imminent peril, and yet came home in peace. Whenever we return in peace to our hojises, we ought to acknowledge God's providence in preserving our going out and our coming in. But if we have been kept through more than ordinary dangers, we are, in a special manner bound to be thankful. There was but a step perhaps between us and death, and yet we are alive. (2.) That he fared better than he deserved; he was out of the way of his duty, had been out upon an expedition which he could not well account tor to God and his conscience, and yet he returned in peace; for God is not extreme to mark what we do amiss, nor does he withdraw his protection every time we forfeit it, (3.) That he fared better than Ahab king of Israel did, who was brought liome slain: thrugh Jehoshaphat had said to Ahab, / am as thou art, God distinguished him, for he knows and owns the way of the righteous, but the -way of the ungodly shall perish. Distinguisliing mercies lay us under peculiarly strong obligations: two kings in the field together, one taken and the other left, one brought home in blood, the other in peace.

2. In sending him a reproof for his affinity with Ahab. It is a great mercy to be made sensible ol our faults, and to be told, in time, wherein we have erred, that we may repent, and amend the error, before it be too late. The prophet by whom the reproof is sent, is, Jehu tlie son of Hanani: the father was an eminent prophet in the last reign, as appeared by Asa's putting him in the stocks for his plain dealing; yet his son was not afraid to reprove anotlier king. St. Paul would have his son Timothy not only not discouraged, but animated, by his suf ferings', 2 Tim. 3. 11. 14.

(1.) He tells him plainly, that he had done very-ill in joining with Ahab; " Shouldest thou, a godly man, help the ungodly, give them a hand of fellow ship, and lend them an assisting hand?" Or, " Shouldest thou love them that hate the Lord; wilt thou lay those in thy bosom, whom God beholds afar off ?" It is the black character of wicked people, that they are haters of God, Rom. 1. 30. Idolaters are so reputed in the second commandment: and therefore it is not for those that love God, to take delight in them, or contract intimacy with them. Do not I hate those, says Da.\\d, that hate theey Ps. 139. 21, 22. Those whom the grace of God has dignified, ought not to debase themselves. Let God's people be of God's mind.

(2.) That God was displeased with him for doing this; " There is wrath upon thee, from before the Lord, and thou must, by repentance, make thy

Eeace with him, or it will be the worse for thee. ' [e did so, and God's anger was turned away. Yet his trouble, as recorded in the next chapter, was a rebuke to him for meddling with strife that belonged not to him. If he be so fond of war, he shall have enough of it. i\nd the great mischiefs which his seed after him fell into by the house of Ahab, was the just punishment of his affinity with that house.

(3.) Yet he takes notice of that which was praise worthy, as it is proper for us to do when we give a

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reproof, f. 3, " There are good things found in thee; .ind therefore, though God be displeased with thee, he does not, he will not, cast thee off." His abo-lishing idolatry with a heart fixed for God, and engaged to seek him, was a good thing which God accepted of, and would ha\ e him go on with, notwithstanding.

II. The return of duty whicli Jehoshaphat made to God for this favour He took the reproof fvell, and was not wroth with the seer as his tather was, but submitted. Let the righteous smite me, it shall be a kindness. See what effect the reproof had upon him. 1. He dvjelt at Jerusalem, v. 4. minded his own business at home, and would not expose himself by making any more such \ isits to Ahab. Rebuke a wise man, and he ivill be yet wiser, and will take warning, Prov. 9. 8, 9. 2. To atone (as 1 may say) for the visit he made to Ahab, he made a pious profitable \isitation of his own kingdom; he went out through the fieofile in his own person from Beer-sheba in the south to m unt Ephr.iim in the north, and brought them back to the Lord God of their fathers, that is, did all he could towards it. (1.) By what the prophet said, lie perceived that his former attempts for reformation were well-pleasing to God, and therefore he revived them, and did what was then left undone. It is good when commendations thus quicken us to our duty, and when the more we are praised for doing well, the more vigorous we are in well-doing. (2.) Perhaps he found that his late affinity with the idolatrous house of Ahab and kingdom c'f Israel, had had a bad influence upon his own kingdom; many we may suppose, wei'e emboldened to re\ olt to idolatry, when they saw even their reforming king, so intimate with idolaters; and tiierefore he thought himself doubly obliged to do all he could to restore them. If we truly repent of our sin, we shall do our utmost to repair the damage we have anj- way done by it to religion, or the souls of others. We are particularly concerned to reoover those that have fallen into sin, or been hardened in it by our example.

5. And he set judges in the land, throughout all the fenced cities of Judah, city by city, 6. And said to the judges, Take heed what ye do: for ye judge not for man, but for the Lord, who is with you in the judgment.

7. Wherefore now, let the fear of the Lord be upon you; take heed and do it: for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts.

8. Moreover, in Jerusalem did Jehoshaphat set of the Levites, and of the priests, and of the chiefs of the fathers of Israel, for the judgment of the Lord, and for controversies, when they returned to Jerusalem. 9. And he charged them, saying. Thus shall ye do in the fear of the Lord, faithfully, and with a perfect heart. 10. And what cause soever shall come to you or your brethren that dwell in their cities, between blood and blood, between law and commandment, statutes and judgments, ye shall even warn them that they trespass not against the Lord, and so wrath come upon you, and upon your brethren: this do, and ye shall not trespass. 11. And, behold, Amariah the chief priest is over vou in all matters of

the Lord; and Zebadiah the son of Ishma-el, the ruler of the house of Judah, lor all the king's matters: also the Levites shall be officers before you. Deal courageously, and the Lord shall be with the good.

Jehoshaphat having dene what he could, to make his people good, he is here providing, if possible, to keep them so by the influence of a settled magistracy. He had sent preachers among them, to instruct them, ch. 17.-7..9. and that provision did well: but now he saw it further requisite to send judges among them, to see the laws put in execu-ti(in, and to be a terror to evil doers. It is probable tliat there were judges up and down the country before, but either they neglected their business, or the people slighted them, so that the end of the institution was not answered; and therefore it was necessary it should be new modelled, new men employed, and a new charge given them. That is it, which is here done.

I. He erected inferior courts of justice in the several cities of the kingdom, v. 5. The judges of these cmrts were to keep the people in the worship of God, to punish the violations of the law, and to decide controversies between man and man. Here is the charge he gave them, v. 6. In which we have,

1. The means he prescribes to.thefn for the keeping of them close to their duty; and these are two. (1.) Great caution and circumspection: 7ake heed what ye do, v. 6. And again, " Take heed u7id do K, {v. 7.) Mind your business; take heed of making any mistakes; be afraid of misunderstanding any point of law, or the matter of fact." Judges, of all men, have need to be cautious, because so much depends upon their taking a thing right, (2.) Great piety and religion: Let the ftar of God be ujxon you, that will be a restraint upon you to keep you from doing wrong, Neh. 5. 15. Gen. 42. 18. and an encouragement to you to be active in doing the duty of your place." Let destruction from God be a terror to them, as Job speaks, Job 31. 23, and then they will be a terror to none but evil doers.

2. The motives he would have them consider, to engage them to faithfulness: these are three, all taken from God. (1.) That from him they had their commission; his ministers they were. The powers that be, are ordained by him, and for him. •* Ye judge not for man, but for the Lord; your business is to glorify him, and serve the interests of his kingdom among men." (2.) That his eye was upon them: "Yie\s with you in the judgment, to take notice what you do, and call you to an account if you do amiss." (3.) That he is the great Example of justice to all magistrates: There is no iniquity with him, no bribery, nor respect to persons. Magistrates are called gods, and therefore must en-dea\our to resemble him.

II. He erected a supi-eme court at Jerasalem, which was advised with, and appealed to, in all the difficult causes that occurred in the inferior courts, and which gave judgment upon demurrers, (to speak in the language of our own law,) special ver ■ diets, and writs of error. This court sat in Jerus lem, for there were set the thrones of judgment, there .they would be under the inspection of the king himself. Observe,

1. The causes cognizable in this court; and they were of two kinds, as with us. (1.) Pleas of the crown, called here the judgment of the Lord, because the law of God was the law of the realm. All criminals were charged with the breach of some part of his law, and were said to offend against his peace, his crown and dignity. (2.) Commor, pleas., between party and party, called here co7i

II. CHRONICLES, XX.

troversies, v. 8. and causes of their brethren, v. 10. differences between blood and blood. This refers to Deut. 17. 8. between the blood of the person slain and the blood of the man-slayer. Since the revolt of the 10 tribes, all the cities of refuge, except Hebron, belonged to the kingdom of Israel; and therefore, we may suppose, the courts of the temple, or the horns of the altar, were chiefly used as sanctuaries in that case, and hence the trial of homicides was i-eserved for the court at Jerusalem. If the inferior judges did not agree about the sense of any law or commandment, any statute or judgment, this court must determine the controversy.

2. The judges of this court were some of the Le-vites and firiests that were most learned in the law, eminent for wisdom, and of approved integrity, and some of the chief of the fathers of Israel; fiecrs of the realm, as I may call them, or persons of age and experience, that had been men of business, who would be the most competent judges of matters of fact, as the priests and Levites were of the sense of the law.

3. The two chiefs, or presidents, of this court. Amariah, the High Priest, was to preside in ecclesiastical causes, to direct the court, and be the mouth of it, or perhaps to be last consulted in cases which the judges themselves doubted of. Zebadiah, the prime-minister of that state, was to preside in all civil cayses, v. 11. Thus there are diversities of gifts and operations, but all from the same Spirit, and for the good of the body. Some understand best the matters of the Lord, others the king's matters; neither can say to the other, I have no need of thee, for God's Israel has need of both; and as every one has received the gift, so let him minister the same. Blessed be God both for magistrates and ministers; scribes and statesmen; men of books, and men of business.

4. The inferior officers of the court; some of the Levites (such as had not abilities to qualify them for judges) shall be officers before you, v. 11. They were to bring causes into the court, and to see the sentence of the judges executed. And these hands and feet were as necessary in their places, as the eyes and heads, (the judges,) in their^s.

5. The charge which the king gave them. (1.) They must see to it that they acted from a good principle; they must do all in the fear of the Lord, setting him always before them, and then they would act faithfully, conscientiously, and with a fierfect ufiright heart, v. 9. (2.) They must make it their great and constant care to prevent sin, to warn the fieo/ile that they trespass not against the Lord, inspire them with a dread of sin, not only as hurtful to themselves and the public peace, but as offensive to God, and that which would bring wrath upon the people if they committed it, and upon the magistrates if they did not punish it. This do, and ye shall not trespass; this implies that those who have power in their hands, contract the guilt of sin themselves, if they do not use their power for the preventing and restraining of sin in others. " You trespass if you do not keep them from trespassing." (3.) They must act with resolution. " Deal courageously, and fear not the face of man; be bold and daring in the discharge of your duty, and whoever is against you, God will protect you, TAe Lord shall be with the good. " Wherever he finds a good man, a good magistrate, he will be found a good God.

CHAP. XX.

We have here, I. The great danger and distress that Je-hoshaphat and his kingdom were in from a foreign invasion, v. 1,2. II. The pious course he took for their safety, by fasting, and praying, and seeking God, v. S..13. HI. The assurance which God, by a prophet, 1

immediately gave them of victory, v. 14.. 17. IV. Their

thankful believing reception of those assurances, v, 18.. 21. V. The defeat which God gave to their enemies, thereupon, v. 22 • . 25. VI. A solemn thanksgiving which they kept for their victory, and for the happy consequences of it, v. 26. .30. VII. The conclusion of the reign of Jehoshaphat, not without some blemishes, V. 31 . . 37.

r^ came to pass after this also, that the children of Moab, and the children of Ammon, and with them other besides the Ammonites, came against Jehoshaphat to battle. 2. Then there came some that told Jehoshaphat, saying, There cometh a great multitude against thee from beyond the sea, on this side Syria: and, behold, they be in Hazazon-tamar, which is En-gedi. 3. And Jehoshaphat feared, and set himself to seek the Lord, and proclaimed a fast throughout all Judah. 4. And Judah gathered themselves together to ask help of the Lord ; even out of all the cities of Judah they came to seek the Lord. 5. And Jehoshaphat stood in the congregation of Judah and Jerusalem, in the house of the Lord, before the new court, 6. And said, O Lord God of our fathers, art not thou God in heaven ? and rulest not thou over all the kingdoms of the heathen ? and in thy hand is there not power and might, so that none is able to withstand thee ? 7. Art not thou our God, ivho didst drive out the inhabitants of this land before thy people Israel, and ga\^est it to the seed of Abraham thy friend for ever ? 8. And they dwelt therein, and have built thee a sanctuary therein for thy name, saying, 9. If, when evil cometh upon us, as the sword, judgment, or pestilence, or famine, we stand before this house, and in thy presence, (for thy name is in this house,) and cry unto thee in our affliction, then thou wilt hear and help. 10. And now, behold, the children of Ammon, and Moab, and mount Seir, whom thou wouldest not let Israel invade, when they came out of the land of Egypt, but they turned from them, and destroyed them not; 11. Behold, / soij, hotv they reward us, to come to cast us out of thy possession, which thou hast given us to inherit. 12. O our God, wilt thou not judge them ? for we have no might against this gieat company that cometh against us; neither know we what to do: but our eyes are upon thee. 13. And all Judah stood before the Lord, with their little ones, their wives, and their children.

We left Jehoshaphat, in the foregoing chapter, well employed in reforming his kingdom, and providing for the due administration of justice, and support of religion, in it, and expected nothing but to hear of the peace and prosperity of his reign; but here we have him in distress, which distress, how-

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ever was followed by such a glorious deliverance as was an abundant recompense for his piety. If we meet with trouble in the way of duty, we may believe it is that God may have an opportunity of showing us so much the more of his marvellous loving kindness. We have here,

1. A formidable invasion of Jehoshaphat's kingdom by the Moabites and Ammonites, and their auxiliaries, t. 1. Jehoshaphat was surprised with the intelligence of it, when the enemy had already entered his countiy, v. 2. What pretence they had to quarrel with Jehoshaphat, does not appear; they are said to come from beyond (he sea, meaning the dead sea, where Sodom had stood. It should seem, they marched through those of the ten tribes that lay beyond Jordan, and they gave them passage through their borders; so ungrateful were they to Jehoshaphat who had lately put his hand to help them in recovering Ramoth-gilead. Several nations joined in this confederacy, but especially (he children of Lot, whom the rest helped, Ps. 83. 6- '8. The neighbouring nations had feared Jehoshaphat, ch. 17. 10. but pei'haps his affinity with Ahab had lessened him in their esteem, and they had some intimation that his God was displeased with him for it, which they fancied would give them an opportunity to make a prey of his kingdom. II. The • pi'eparation Jehoshaphat made against the invaders. No mention is made of his mustering his forces, which yet it is most probable that he did, for God must be trusted in the use of means. But his great care was, to obtain the favour of God, and secure him on his side, which perhips he was the more solicitous about, because he had been lately told that there was wrath upon him from be- ^ fore (he Lord, ch. 19. 2. But he is of the mind of his father David, if we must be corrected, yet /tf[ us not fall in(o the hands of man. 1. He feared; consciousness of guilt made him fear; those that ha\ e ' least sin, are most sensible of it: the surprise added to the fright. Holy fear is a spur to prayer and preparation, Heb. 11. 7. 2. He set himself to seek the Lord, and, in the first place, to make him his fiiend. They that would seek, the Lord so as to find him, and to find favour with him, must set themseh es to seek him, must do it with fixedness of thought, with sincerity of intention, and with the utmost vigour and resolution to continue seeking him. 3. He proclaimed a fast throughout all Judah, appointed a day of humiliation and prayer, that they might join together in confessing their sins, and asking help, of the Lord. Fasting from bodily refreshments, upon such extraordinary occasions, is a token of self-judging for the sins we have committed, (we own ourselves unworthy of the bread we eat, and that God might justly withhold it from us,) and of self-denial for the future; fasting Jor sin implies a resolution to fast from it though it has been to us as a sweet morsel. Magistrates are to call their people to the duty of fasting and prayer upon such occasions, that it may be a national act, and so may obtain national mercies. 4. The people readily assembled out of all the cities of Judah in the court of the temple, to join in prayer, v. 4. and they stood before the Lord, as beggars at his door, with their Avives and children; they and their families were in danger, and therefore they bring them with them to seek the Lord. " Lord, we are indeed a provoking people, that deserve to be abandoned to ruin; but here are little ones that are innocent, let not them peinsh in the storm." Nineveh was spared for the sake of the little ones, Jonah 4. 11. The place they met in, was the house of the Lord, before the aero court, which was perhaps lately added to the former courts, that, as some think, which wiis called the court of the women; lluis T.liev cr.iie within reach of that gracious prc-

VoL. II.—-5 E

mise which God made, in answer to Solomon's prayer, ch. 7. 15, Mine ears shall be attent to the prayer (hat is made m this place. Jehoshaphat himself was the muuth of the congregation of God, and did not devolve the work upon his chaplains. Though the kings were forbidden to burn incense, they were allowed to pray and preach; as Solomon, and Jehoshaphat here.

The prayer Jehoshaphat prayed, upon this occa-< sion, is here recorded, or part of it; and an excellent prayer it is.

(1.) He acknowledges the sovereign dominion of the Divine Pro\ ideiice; he gives to (iod the glory of it, and takes to himself ihe comfort of it, v. 6, " jirt not thou God in heaven? No doubt thou art, which none of the gods of the heathen are; make it to appear then. Is not thy dominion supreme over kings themselves, and universal over all kingdoms, cn en those of the heathen that know thee not? Control these heathen then; set bounds to their daring, threatening insults. Is there not in thy hand t\\tpower and migh{ which none is able to withstand? Lord, exert it on our behalf. Glory in thine own omnipotence."

(2.) He lays hold on their covenant-relation to God, and interest in him. " Thou that art God in htaven, art tlie God of our fathers, v. 6. and our God, V. 7. Whom should we seek to, whom should we trust to, for relief, but to the God we have chosen and served."

(3.) He shows the title they had to this good land they were now in possession of; an indisputable title it was, Thou gavest it to the seed of Abraham thy friend. This is referred to, Jamt's 2. 23. to show the honour of Abraham, that he was called the friend of God; we are his seed; and hope to be beloved for (he father's sake; Rom. 11. 28. Deut. 7. 8. " We hold this land by grant from thee. Lord, maintain thine own grant, and warrant it against all unjust claims. Suffer \;s not to be cast out of thy possession, we are tenants, thou art our landlord, wilt thou not hold thine own?" t;. 11. They that use what they have for God, may comfortably hope that he will secure it to them.

(4.) He makes mention of the sanctuary, the temple they had built for God's name, 'c. 8. not as if tiiat merited any tiling at God's hand, for of his own they gax'e hi?n, but it was such a token of God's fa-voui-able presence with them, that they had promised themselves he would hear and help them, when, in their distress, they cried to him before that house, V. 8, 9. " Lord, when it was built, it was intended for the encouragement of our faith at such a time as this. Here thy name is, here we are; Lord, help us for the glory of tliy name."

(5.) He pleads the ingratitude and injustice of his enemies; " We are such as it will be thy glory to appear ybr; they are such as it will be thy glory to appear ac^ains?; for [1.] They ill requite our ancient kindness. Thou vjouldest not let Israel invade them, nor give them any disturbance, Deut. 2. 5, 9, 19. Meddle not with the Edomiles, distress not the Moabites, come not nigh the children of jlm-mon, no, not though they provoke you; yet now see how they invade us." We may comfortably appeal to God against those that render us evil for good. [2.] "They break in upon our ancient rights. They come to cast us out of our possession.'*.^ and seize our land for themselves; O oicr God, wilt thou not judge them, v. 12. Wn"t thou not give sentence against them, and execute it upon them?" The justice of God is the refuge of those that are wronged.

(6.) He professes his entire dependence "upon God for deliverance; though he had a great army on foot, and well disciplined, yet, he said, " ]Ve have no miglit against (his great company, none

11. CHRONICLES, XX.

w.thout thee, none that we can expect any thing from, without thy special presence and blessing, none to toast of, none to trust to; but our eyes are ufion thee, we rely upon tliee, and from thee is all our expectation. The disease seems desperate, we know not what to do, we are quite at a loss, in a great strait; but this is a sovereign remedy, our eyes are ufion thee, an eye of acknowledgment and humble submission, an eye of faith and entire dependence, an eye of desire and hearty prayer, an eye of hope and patient expectation. In thee, O God, do we fiut our trust; our souls wait on thee."

14. Then upon Jahaziel, the son of Zech-ariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, a Le vite, of the sons of Asaph, came the Spirit of the Lord in the midst of the congrej2;ation; 15. And he said. Hearken ye, all Judah, and ye inhabitants of Jerusalem, and thou king Jehosha-phat; Thus saith the Lord unto you, Be not afraid nor dismayed by reason of this great multitude ; for the battle is not yours, but God's. 16. To-morrow go ye down against them: behold, they come up by the cliff of Ziz: and ye shall find them at the end of the brook, before the wilderness of Jeruel. 17. Ye shall not riced to fight in this battle ; set j^ourselves, stand ye still., and see the salvation of the Lord with you, O •fudah and Jerusalem : fear not, nor be dis-aiayed •, to-morrow go out against them ; for the Lord laill be with you. 18. And Jehosh-aphat bowed his head, with his face to the ground: and all Judah and the inhabitants of Jerusalem fell before the Lord, worshipping the Lord. 19. And the Levites of the children of the Kohathites, and of the children of the Korhites, stood up to praise the Lord God of Israel with a loud voice on high.

We have here God's gracious answer to Jehosha-phat's prayer; and it was a speedy answer; while he was yet sfieaking, God heard: before the congregation was dismissed, they had assurance given them that they should be victorious, for it is never in vain to seek God.

1. The spirit of prophecy came upon a Levite that was present, not in any place of eminencv, but in the midst of the congregation, v, 14. The Spirit, like the wind, blows where, and on whom, he lisl-eth. He was of the sons of Asaph, and therefore one of the singers; on that office God would put an honour. Whether he was a prophet before this or no, is uncertain, most probably he was, which would make him the more regarded. Tliere needed no sign, the thing itself was to be performed the very next day, and that would be confirmation emough to his prophecy.

2. He encouraged them to trust in God, though the danger was very threatening, xi. 15. "Be not afraid; you have admitted fear enough to bring you \o God, do not now admit that which will drive you fiom.him again. The battle is not your's; it is not in your own strength, nor for your own cause, that you engage, the battle is God's, he does and will, as you have desired, interest himself in the cause."

3. He gives thera intelligence of the motions of the

enemy, and orders them to march townrd t!iem, with particular directions w'neie they should find them. 'J'o-morrow (tlie day after the fast,) ^'O i/f down against them, v. 16, 17 It is fit tliat he who commands the deliverance, should command those for whom the deliverance is to be wrought, and give the necessary orders, both for time -..nd place.

4. He assuies them, that they should be, not the gloiious instruments, but the joyful spectators, of the total defeat of the enemy. " You shall not need to strike a stroke, the work shall be done to your hands, only stand still and see it," v. 17. As Mosea said to Israel at the Red-sea, Exod. 14. 13, " God is with you, who is able to do his work himself, and will do it. If the battle be his, the victory shall be his too." Let but the christian soldier go out against his spiritual enemies, and the God of peace will tread them under his feet, and make him 7nore than a congueror,

5. Jeln>s!iaphat and his people received these as surances with faith, reverence, and thankfulness. (1.) They bowed their heads. Jehoshaphat first, and then all the people, fell before the Lord, and worshifified; receiving with a holy awe and fear of God this token of his favour, and saying with faith. Be it unto us according to thy word. (2.) They lifted up their voices in praise to God, v. 19. An active faith can give thanks for a promise, though it be not yet performed, knowing that God's bonds are as good as ready money; God hath spoken inhisho' liness, I will rejoice, Ps. 60. 6.

20. And they rose early in the morning and went forth into the wilderness of To koa: and as they went forth, Jehoshaphat stood and said. Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall you be established ; believe his prophets, so shall ye prosper. 21. And when he had consulted with the people, he appointed singers unto the Lord, and that should praise the beauty of holiness as they went out before the army, and to say, Praise the Lord ; for his mercy endureth for ever. 22. And when they began to sing and to praise, the Lord set ambushments against the children of Ammon, Moab, and monnt Seir, which were come against Judah ; and they were smitten. 23. For the children of Ammon and Moab stood up against the inhabitants of mount Seir, utterly to slay and destroy them : and when they had made an end of the inhabitants of Seir, every one helped to destroy another. 24. And when Judah came toward the watch-tower m the wilderness, they looked unto the multitude, and, behold, thev were dead bodies fallen to the earth, and none escaped. 25. And when Jehoshaphat and his people came to take away the spoil of them, they found among them in abundance, both riches with the dead bodies, and precious jewels, (which they stripped off for themselves,) more than they could carry away: and they were three days in gathering ot the spoil, it was so much. 26. And on the

771

fourth clay, they assembled themselves in the valley of Berachah; for there they blessed the Lo kd : therefore the name of the same place was called, The valley of Berachah, unto this day. 27. Then they returned every man of Judah and Jerusalem, and Jehoshaphat in the fore-front of them, to go again to Jerusalem with joy: for the Lord had made them to rejoice over their enemies. 28. And they came to Jerusalem with psalteries and harps and trumpets, unto the house of the Lord. 29. And the fear of God was on all the kingdoms of those countries, when they had heard that the Lord fought against the enemies of Israel. 30. So the realm of Jehoshaphat was quiet; for his God gave him rest round about.

We have here the foregoing prayer answered, and the foregoing promise performed, in the total overthrow of the enemies' forces, and the triumph (for so it was rather than a victory) of Jehosha-phat's forces over them.

I. Never was army drawn out to the field of battle so as Jehoshaphat's army was. He had soldiers ready firefiared for war, ch. 17. 18. but here is no notice taken of their military eqiiipment, their swords or spears, their shields or bows. But Jehoshaphat took care, 1. That faith should be their armour; as they went forth instead of calling them to handle their arms, and stand to them, to keep ranks, observe orders, and fight valiantly, he l)ids them believe in the Lord God, and gi\ e credit to his word in the mouth of his prophets, then they should firosfier and be established, v. 20. That is true courage, which faith inspires a man with; nor will any tiling contribute more to the establishing of the heart in shaking times, than a firm belief of the power, and mercy, and promise of God. The lieart \sjijred, that thus triisteth in the Lord, and is kept in perfect peace. In our spiritual conflicts, this is the victory, this is the prosperity, even our faith. 2. That praise and thanksgiving, should be their \ anguard, v. 21. Jehoshaphat called a council of war, and it was resolved to appoint singers to go out before the army, to charge in the fi-ont, who had nothing else to do but to praise God, to praise his linliness, which is his beauty; to praise him as thty did in the temple, that beauty of holiness, with th t ancient and good doxology which eternity itself will not wear thread-bare, Praise the Lord: for his mercy endiireth for exier. By this strange ;ub ance toward the field of battle, Jehoshaphat intended to express his firm reliance upon the word of God, (which enabled him to triumph, before tlie battle,) to animate his own soldiers, to confound the enemy, and to engage God on their side; for praise pleases God better than all burnt-offering and sacrifice.

II. Never was army so unaccountably destroyed as that of the enemy; not by thunder, or hail, or the sword of an angel, not by dint of sword, or strength of arm, or any surprising alarm, Hke that w hich Gideon gave the Midianites; but the Lord set ambushments against them, either hosts of an-cels, or as Bishop Patrick thinks, their own ambushments, whom God struck with such confusion, that they fell upon their own friends as if thev had be^n enemies, and every one helped to destroy another, so that Tione escaped. This God did, when his fieofile began to sing and to praise, v. 22, for he delights to

furnish those with matter foi praise, that have hearts for it. We read of his being angry at the prayers of his people, Ps. 80. 4. but never at their praises. When they did but begin the work of praise, God perfected the work of their deliverance. W'hat ground there was for their jealousies one of another, does not appear, perhaps there was none; but so it was, that the Ammonites and the Moabites fell foul upon the Edoniites and cut them off, and then they fell out with one another and cvit one another off, v. 23. Thus God often makes wicked people instruments of destruction to another; and what alliances can be so firm as to keep those together, whom God designs to dash in pieces one against another? See the mischievous consequences of divisions which neither of the c( ntending parties can give any good account of the reason of. Those are wretchedly infatuated, to their ruin, that fall foul upon their friends r.s if thev were enemies.

III. Never was spoil so cheerfully divided, for Jehoshaphat's army had nothing to do besides; the rest was done for them. When they came to the view of this vast army, instead of finding li\ ing men to fight with, they found them all dead men, and their carcases spread as dung upon the face of the earth, v. 24. bee how rich God is in mercy to them that call upon him in truth, and how often he outdoes the prayers and expectations of his people. Jehoshaphat and his people prayed to be deli\ ered from being spoiled by the enemy; and God not only did that, but enriched them with the spoil of the enemy. The plunder of the field was very great, and very rich; they found precious jewels with the dead bodies, which yet could not save them from being loathsome caicases; the spoil was more than they could carry away at once, and they were three days in gathering it, ->. 25. Now it appeared what was God's end in bringing this great army against Judah; it was to humble them and prove them, that he might d6 thein good in their latter end. It seemed, at first, a disturbance to their reformation, but it proves a recompense of it.

IV. Never was victory celebrated with more solemn and enlarged thanksgivings. 1. They kept a day of praise in the camp, before they drew their forces out of the field. Many thanksgivings, no doubt, were offered up to God immediately; but on the 4th day they assembled in a valley, where they blessed God with so much zeal and fervency, that that day's work gave a name to the place, the valley of Berachah, that is, of blessing, v. 26. The remembrance of this work of wonder was hereby perpetuated for the encouragement of succeeding generations to trust in God. 2. Yet they did not think this enough, but came in solemn procession, all in a brdy, and Jehoshaphat at the head of them, to Jerusalem, that the country as they passed along, might join with them in their praises, and that they might give thanks for the mercy there where they had by prayer obtain^Wt, in the house of the Lord, V. 27, 28. Praising Ghd must not be the work of a day only; but our praises, when we have received mercy, must be often repeated, as our prayers were, when we were in the pursuit of it. Every dmy we must bless God; as long as we live, and while we have any being, we must praise him, spending our time in that work in which we hope to spend our eternity. Public mercies call for public acknowledgments, in the courts of the Lord's house, Ps. lie. 19.

V. Never did victory turn to a better account than this, for, 1. Jehoshaphat's kingdom was hereby made to look very great and considerable abroad, v. 29. When they heard that God fought thus for Israel, they could not but say, Inhere is none like unto the Gcd of Jeshurun, and Happy art thou, 0 Israel! It begat in the neighbours a

II. CHRONICLES, XXI.

reverence of God, and a cautious fear of doing any injury to his people. It is dangerous fighting against those wlio have God with them. It was made very easy and quiet at home, v. 30. They were quiet among themselves. Those that were displeased at the destroying of the images and groves, were now satisfied, and obliged to own that since the God of Israel could deliver after this sort, he only is to be worshipped, and in that way only which himself has appointed. They were also quiet from the fear of insults from their neighbours, God having given them rest round about. And if he give rest, who can give disturbance?

31. And Jehoshaphat reigned over Judah. He IOCS thirty and five years old when he began to reign; and he reigned twenty and five years in Jerusalem: and his mother's name was Azubah the daughter ol Shilhi.

32. And he walked in the way of Asa his father, and departed not from it, doing that which ivas right in the sight of the Lord.

33. Howbeit the high places were not taken away; for as yet the people had not prepared their hearts unto the God of their fathers. 34. Now the rest of the acts of Jehoshaphat, first and last, behold they are written in the book of Jehu, the son of Ha-nani, who is mentioned in the book of the kings of Israel. 35. And after this did Jehoshaphat king of Judah join himself with Ahaziah khig of Israel, who did very wickedly. 36. And he joined himself with him to make ships to go to Tarshish : and they made the ships in Ezion-gaber. 37. Then Eliezer, the son of Dodavah of Mareshah, prophesied against Jehoshaphat, saying. Because thou hast joined thyself with Ahaziah, the Lord hath broken thy works. And the ships were broken, tiiat they were not able to go to Tarshish.

We are now drawing toward the close of the history of Jehoshaphat's reign, for a furtlier account of which, they who lived when this book was published, were referred to an authentic history of it, written by Jehu the prophet, c/i. 19. 2. which was then extant, v. 34. This was the general character of his reign, that he did that whici\ was right in the sight of the I^ord; kept close to the worship of God himself, and did what he could to keep his people close to it. But two things are here to be lamented.

1. The people still retained a partiality for the high places, v. 33. Those that were erected to the honour of strange gods, were taken away, ch. 17. 6. but those where the true God was worshipped, being less culpable, were thought allowable, and Jehoshaphat was loath to disoblige the people so far as to take them away, for as yet they had not prepared their hearts to the God of their fathers. They complied with Jehoshaphat's reformation, because they could not, for shame, do otherwise, but they were not hearty in it, did not direct their hearts to God in it, did not act in it from any good principle, nor with any zeal or resolution: and the nest magistrates cannot bring to pass what they wpuld in reformation, when the people are cool ui it.

£. Jehoshaphat himself still retained a partiality

for the house of Ahab, because he had married his son to a daughter of that family, though he had been plainly reproved for it, and had like to have smarted for it. He saw and knew th'at Ahaziah, the son of Ahab, did very wickedly, and therefore could not expect to prosper; yet he joined himself with him, not in war, as with his father, but in trade, became his partner in an East-India fleet bound for Ophir, v. 33, 36. There is an emphasis laid upon the time, after this, after God had done such great things for him, without any such scandalous and pernitious confederacies, given him not only victory, but wealth; yet, after this, to go and join himself with a wicked king, was very ungrateful. Afttr God had given him such a deliverance as this, should he again break God's commandments, and join in affinity tvith the people of these abominations? What could he expect but that God should be angry with him? Ezra 9. 13, 14. Yet he sends to him, to show him his error, and bring him to repentance, (1.) By a prophet, who foretold the blasting of his pi-oject, v. 37. And, (2.) By a storm, which brake the ships in the port before they set sail, by which he was warned to break off his alliance with Ahaziah, and, it seems, he took the warning; for when Ahaziah afterward pressed him to join with him he ivould not, 1 Kings 22. 49. See how pernicious a thing it is to join in friendship and society with evil-doers, it is a hard matter to break off from it. A man may much better keep himself from being taken in the snare, than recover himself out of it.

CHAP. XXI.

Never surely did any kingdom change its king so much for the worse as Judah did, when Jehoram, one of the vilest, succeeded Jehoshaphat, one of the best. Thus were they punished for not making a better use of Jehoshaphat's good government, and their disaffectedness (or coldness, at least) to his reformation, ch. 20. 32. They that knew not how to value a good king, are justly plagued with a

• bad one. Here is, 1. Jehoram's elevation to the throne, T. 1 . . 3. II. The wicked course he took to establish himself in it, by the murder of his brethren, v. 4. III. The idolatries, and other wickedness he was guilty of, v. 5, 6, 11. IV. The prophecy of Elijah against him, v. 12., 15. V. The judgments of God upon him, in the revolt of his subjects from him, v, 8 . . 10. and the success of his enemies against him, v. 16, 17. VI. His miserable sickness, and inglorious exit, v. 18. . 20. VII. The preservation of the house of David notwithstanding, V. 7,

1. 'IWTOW Jehoshaphat slept with his J.^ fathers, and was buried with his fathers in the city of David: and Jehoram his son reigned in his stead. 2. And he had brethren, the sons of Jehoshaphat, Aza-riah, and Jehiel, and Zechariah, and Aza-riah, and Michael, and Shephatiah: all these were the sons of Jehoshaphat king of Judah. 3. And their father gave them great gifts of silver, and of gold, and of precious things, with fenced cities in Judah: but the kingdom gave he to Jehoram, because he was the first-born. 4. Now when Jehoram was risen up to the kingdom of his father, he strengthened himself, and slew all his brethren with the sword, and divers also of the princes of Israel. 5, Jehoram was thirty and two years old when he began to reign, and he reigned eight years in Jerusalem. 6. And he walked in the way of the kings of Israel, like as did the house of Ahab; for he

773

had the daughter of Ahab to wife: and he wrought that which was evil in the eyes of the Lord. 7. Hovvbeit the Lord would not destroy tlie house of David, because of the covenant that he had made with David, and as he promised to give a light to him and to his sons for ever. 8. In his days the Edomites revolted from under the dominion of Judah, and made themselves a king. 9. Then Jehoram went forth with his princes, and all his chariots with him: and he rose up by night, and smote the Edomites which compassed him in, and the captains of the chariots. 10. So the Edomites revolted from under the hand of Judah unto this day. The same time also did Libnah revolt from under his hand ; because he had forsaken the Lord God of his fathers. H. Moreover, he made high places in the mountains of Judah, and caused the inhabitants of Jerusalem to commit fornication, and compelled Judah thereto.

We find here,

I. That Jehoshaphat was a veiy careful indulgent father to Jehoram. He had many sons, who are here named, v. 2. and it is said {v. 13.) that they were better than Jehoram, had a great deal more wisdom and virtue, and lived up to their education, which he went counter to. They were very hopeful, and any of them more fit for the crown than he; and yet because he was the first born, v. 3. his father secured the kingdom to him, and portioned his brethren, and disposed of them so as that they would be easy, and give him no disturbance; as Abraham, when he made Isaac his heir, dismissed his other children with gifts. Herein Jehoshaphat was very kind and fair to his son, which might have obliged him to be respectful to him, and tread in the steps of so good a father. But it is no new thing for the children that have been most indulged by their parents, to be least dutiful to them. Whether, in doing this, he acted wisely and well for his people, and was just to them, I cannot say. His birth-right entitled him to a double portion of his father's estate, Deut. 21. 17. But if he appeared utterly unfit for government, (the end of which is the good of the people,) and likely to undo all that his father had done, it had been better perhaps to have set him aside, and taken the next that was hopeful, and not inclined, as he was, to idolatry. Power is a sacred thing, with which men may either do much good or much hurt; and therefore Detur digniori — Let him that deserves it, have it. Salus /lofiuli sufirema lex — The security of the people is the first consideration.

II. That Jehoram was a most barbarous brother to his father's sons. As soon as he had settled himself in the throne, he slew all his brethren with the sword, either by false accusation, under colour of law, or rather by assassination, by some wicked hand or other he got them all murdered; pretending (it is likely) that he could not think himself safe in the e;overnment till they were taken out of the way. Those that mean ill themselves, are commonly, without cause, jealous of those about them. The wicked fear where no fear is, or pretend to do so, in order to conceal their malice. Jehoram, it is likely, hated his brethren, and slew them, for the same reason that Cain hated Abel, and slew him, because their piety condemned his impiety, and won

I them that esteem with the people, which he had lost. With them he slew di\ ers of the princes of Israel, who adhered to tliem, who were likely to avenge their death. The princes of Judah, those who had taught the good knowledge of the Lord, ch. 17. 7. are here called princes oj Israel, as before, fathers of Israel, ch. 19. 8. because they were Israelites, indeed men of integrity. The sword which the good father had put into their hands, this wicked son sheathed in their bowels. Woe unto him that thus foundeth a kingdom in blood, Hab. 2. 12. it will prove.a foundation that will sink the superstructure.

III. That Jehoram was a most wicked king, who corrupted and debauched his kingdom, and ruined the reformation that his good father and grandfather had carried on; he walked in the way of the house of Ahab, V. 6. made high places which the people were of themselves too forward to make, and did his utmost to set up idolatry again, v. 11. 1. As for the inhabitants of Jerusalem, where he kept his court, he easily drew them into his spiritual whoredom; he caused them to commit fornications, seducing them to eat things sacrificed to idols, Rev. 2. 20. 2. The country people seem to have been brought to it with more difficulty; but they that would not be corrupted by flatteries, were driven by force, to partake in his abominable idolatries; he compelled Judah thereto. He used that power for the destruction of the church, which was given him for the edification of it.

IV. That when he forsook God and his worship, his subjects withdrew from their allegiance to him. 1. Some of the provinces abroad did so, that were tributaries to him. The Edomites revolted, v. 8. and though he chastised them, v. 9. yet he could not reduce them, v. 10. 2. One of the cities of his own kingdom did so: Libnah revolted, i'. 10. and set up for a free state, as of old it had a king of its own. Josh. 12. 15. And the reason is here gi\en, not only why God permitted it, but why they did it; they shook off his government, because he had forsaken the Lord God of his fathers, was become an idolater and a worshipper of false gods, and they could not continue subject to him, without some danger of being themselves also dr., wn away from God and their duty. While he adhered to God, they adhered to him; but when he cast (Jod off, they cast him off. Whether this reason will justify them in their revolt or no, it will justify God's providence which ordered it so.

V. That yet God was tender of his covenant with the house of David, and therefore would not destroy the royal family, though it was so wretchedly corrupted and degenerated, v. 7. These things we had before, 2 Kings 8. 19 . . 22. The tenor of the covenant was, that Da\id's seed should be visited for their transgressions, but the covenant should never be broken, Ps. 89. 30, ike

12. And there came a writing to him from Elijah the prophet, saying. Thus saith the Lord God of David thy father, Because thou hast not walked in the ways of Jehoshaphat thy father, nor in the ways of Asa king of Judah. 13. But hast walked in the way of the kings of Israel, and hast made Judah and the inhabitants of Jerusalem to go a whoring, like to the whoredoms of the house of Ahab, and also hast slain thy brethren of thy father's house, tchich were better than thyself; 14. Behold, with a great plague will the Lord smite thy people, and

II. CHRONICLES, XXI.

thy children, and thy wives, and all thy goods: 15. And thou ^Aa/^/iflt.e great sickness by disease of thy bowels, until thy bowels fall out by reason of the sickness day by day. 16. Moreover, the Lord stirred up against Jehoramthe spirit of the Philistines, and of the Arabians, that were near the Ethiopians. 17. And they came up into Judah, and brake into it, and carried away all the substance that was found in the king''s house, and his sons also, and his wives; so that there was never a son left him, save Jehoahaz, the youngest of his sons. 18. And after all this the Lord smote him in his bowels witli an incurable disease. 19. And it came to pass, that, in process of time, after the end of two years, his bowels fell out by reason of his sickness; so he died of sore diseases: and his people made no burning for him, like the burning of his fathers. 20. Thirty and two years old was he when he began to reign, and he reigned in Jerusalem eight years, and departed without being desired ; howbeit they buried him in the city of David, but not in the sepulchre of the kings.

Here we have,

I. A wai-ning from God sent to Jehoram by a writing from Elijah the prophet. By this it appears that Jehoram came to the throne, and showed himself what he was, before Elijah's translation. It is true, we find Elisha attending Jehoshaphat, and described as pouring water on the hands of Elijah, after the story of E'ijah's translation, 2 Kings 3. 11. but that might be, and that description might be given of him, while Elijah was yet on earth: and it is certain tliat that history is put out of its proper place, for we read of Jehoshaphat's death, and Je-horam's coming to the crown, before we read of Elijah's translation, 1 Kings 22. 50. We will suppose that the time of his departure was at hand, so that he could not go in person to Jehoram; but that hearing of his great wickedness in murdering his brethren, he left this writing, it is probable, with Elisha, to be sent him by the first opportunity, that it might either be a means to reclaim him, or a witness against him, that he was fairly told what would be in the end hereof. The message is sent him in the name of the Lord God of David his father, -v.

12. upbraiding him with his relation to David, as that which, though it was his honour, was an aggravation of his degeneracy.

1. His crimes are plainly charged upon him— His departure from the good ways of God, in which he had been educated, and which he had been directed and encouraged to walk in by the example of his good father and grandfather, who lived and died in peace and honour, v. 12.—His conformity to the ways of the house of Ahab, that impious scandalous family—His setting up and enforcing idolatry in his kingdom—And his murdering his brethren because they were better than himself, -v.

13. These are the heads of the indictment against him.

2. Judgment is given against him for these crimes; he is plainly told, that his sin should certainly be the ruin, (1.) Of his kingdom and family, v. 14. "With a heavy stroke, even that of war and captivity, "Will the Lord smite thy people and thy child-

ren, &c. Bad men bring God's judgments upon all about them. His people justly suffer, because they had complied with his idolatry, and his wives, because they had drawn him to it. (2.) Of his health and life; "Thou shalt have great sickness, very painful and tedious, and, at last, mortal," v. 15, This he is warned of before, that his blood might be upon his own head, the watchman having delivered his soul; and that when these things, so particularly foretold, came to pass, it might appear that they did not come by chance, but as the punishment of his sins, and were so intended. And now if, as he had learned of Ahab to do wickedly, he had but learned even of Ahab to humble himself, upon the receipt of this threatening message from Elijah; if, like him, (1 Kings 21. 27.) he had rent his clothes, put on sackcloth, and fasted, who knows but, like him, he might have obtained, at least, a reprieve? But it does not appear that he took any notice of it, he threw it by as waste-paper; Elijah seemed to him as one that mocked. But they that will not believe, shall feel.

n. The threatened judgments brought upon him, because he slighted the warning. No marvel that hardened sinners are not frightened from sin, and to repentance, by the threatenings of misery in another world, which is future and out of sight, when the certain prospect of misery in this world, the sinking of their estates, and the rain of their healths, will not restrain them from vicious courses.

1. See Jehoram here stripped of all his comforts. God stirred up the s/iirit of his neighbours against him, who had loved and feared Jehoshaphat, but hated and despised him, looking upon it as a scandalous thing for a nation to change their gods. Some occasion or other they took to quarrel with him, invaded his country, but, as it should seem, fought neither against small nor great, but the king's house only; they made directly to that, and carried away all the substance that was found in it; no mention is made of their carrying any away capti\ e, but the king's wives, and his sons, v. 17. Thus God made it evident, that the controversy was with him and his house. Here it is only said. They carried away his sons; but we find, ch. 22. 1. that they slew them all: blood for blood. He had slain all hi brethren, to strengthen himself; and now, all his sons are slain, but one, and so he is weakened. If he had not been of the house of David, that one had not escaped; when Jeroboam's house, and Baasha's, and Ahab's, were destroyed, there was none left; but David's house must not be wholly extirpated, though sometimes wretchedly degenerated, because a blessing was in it; no less a blessing than that of the Messiah.

3. See him tormented with sore diseases and of long continuance, such as were threatened in the law against those that would not^ar the Lord their God, Deut. 28. 58, 59. His disease was ven- grievous, it lay in his bowels; with that there was a complication of other sore diseases: it was very tedious, two years he continued ill, and could get no relief; for the disease was incurable, though he was in the prime of life, not 40 years old. Asa, whose heart was perfect with God, though in some instances he stept aside, was diseased only in his feet; but Jehoram, whose heart was wicked, was struck in his inwards; and he that had no bowels of compassion toward his brethren, was so plagued in his bowels that they fell out. Even good men, and those who are very dear to God, may be afflicted with diseases of this kind; but to them thoy are fatherly chastisements, and by the support ot divine ron solations the soul may dwell at ease even then when the body lies in ])ain. These sore diseases seized him, just after his house was plundered, and his wives and children carried awav. (1.) Perhaps his grief and anguish of mind for that calamity, might

775

occasion his sickness, or at least, contribute to the heightening of it. (2.) By this sickness, he was disabled to do any thing for the recovery of them, or the revenge of the injury done him. (3.) It added, no doubt, very much to'his grief, in his sickness, that he wanted the society of his wives and children, and that all the substance of his house was carried away. To be sick and poor, sick and solitary, but «!speciallv to be sick and in sin, sick, and under the curse of God, sick, and destitute of grace to bear it with, no inward comfort to balance it with—is a most deplorable case.

3. See him buried in disgrace. He reigned but 8 years, and then departed -without being desired, V. 20. No body valued him while he lived, none lamented him when he died, but wished no greater loss might ever come to Jerusalem. To show what little affection or respect they had for him, they would not bunj him in (he sepulchres of (he kings, as thinking him unworthy to be numbered among them, who had governed so ill. The excluding of his body from the sepulclires of his fathers, might be ordered by Providence, as an intimation of the everlasting separation of the souls of the wicked, after death, from the spirits of just men. This further disgrace they put upon him, that they made no burning for him, like the burning of his fathers, V. 19. riis memory was far from being sweet and precious to them, and therefore they did not honour It with any sweet odours or precious spices; though we may suppose that his dead body, after so long and loathsome a disease, needed something to perfume it. The generality of the people, though prone enough to idolatry, yet had no true kindness for their idolatrous kings. Wickedness and pro-faneness make men despicable, even in the eyes of those who have but little religion themselves, while natural conscience itself often gives honour to those who are truly pious. They that desfiise God, shall be lightly esteemed, as Jehoram was.

CHAP. XXII.

We read, in the foregoing chapter, of the carrying away ofJehoram's sons and his wives; but here we find one jf his sons, and one of his wives, left, his son Ahaziah, and his wife Athaliah, both reserved to be the shame and plague of his family. I. Ahaziah was the shame of it as a partaker, 1. In the sin, and, 2. In the destruction, of the house of Ahab, t. I.. 9. II. AthaUah was the plague of it, for she destroyed all the seed-royal, and usurped the throne, v. 10 . . 12.

1. i ND the inhabitants of Jerusalem Al. made Ahaziah his youngest son king in his stead: for the band of men that came with the Arabians to the camp had slain all the eldest. So Ahaziah, the son of Jehoram king of Judah, reigned. 2. Forty and two years old was Ahaziah when he began to reign ; and he reigned one year in Jerusalem. His mother's name also icas Athaliah the daughter of Omri. 3. He also walked in the ways of the house of Ahab: for his mother was his counsellor to do wickedly. 4. Wherefore he did evil in the sight of the Lord, like the house of Ahab; for they were his counsellors, after the death of his father, to his destruction. 5. He walked also after their counsel, and went with Jehoram, the son of Ahab, king of Israel, to war against Hazael king of Syria at Ramoth-gilead: and the Syrians smote

Joram. 6. And he returned to be healed in Jezreel, because of the wounds which were given him at Ramah, when he fought with Hazael king of Syria. And Azariah, the son of Jehoram king of Judah, went down to see Jehoram, the son of Ahab, at Jezreel, because he was sick. 7. And the destruction of Ahaziah was of God, by coming to Joram ; for when he was come, he went out with Jehoram against Jehu, the son of Nimshi, whom the Lord had anointed to cut off the house of Ahab. 8. And it came to pass, that when Jehu was executing judgment upon the house of Ahab, and found the princes of Judah, and the sons of the brethren of Ahaziah, that ministered to Ahaziah, he slew them. 9. And he sought Ahaziah: and they caught him, (for he was hid in Samaria,) and brought him to Jehu: and when they had slain him, they buried him: Because, said they, he is the son of Jehoshaphat, who sought the Lord with all his heart. So the house ol Ahaziah had no power to keep still the kingdom.

We have here an account of the reign of Ahaziah, a short reign, (of one year only,) yet long enough, unless it had been better. He was called Jeho-ahaz, ch. 21. 17. here ^haz-iah, which is the same name, and of the same signification, only the words of which it is compounded, are transposed. He is here said to be 42 years old when he began to reign, v. 2. which could not be, for his father, his immediate predecessor, was but 40 when he died; and it is said, 2 Kings 8. 26. that he was 22 years old when he began to reign. Some make this 42 to be the age of his mother Athaliah, for in the original it is, he was the son of 42 years, that is, the son of a mother that was of that age; and justly is her age put for his, in reproach to him, because she managed him, and did what she would, she, in effect, reigned, and he had little mcre-than the title of king. Many gocd expositors are ready to allow that this, with some few more such difficulties, arises from the mistake of some transcriber, who put 42 for 22, and the copies by which the error should have been corrected, might be lost. Many ancient translations read it here 22. Few books are now printed without some errata, yet the autliors do not therefore disown them, nor are the errors of the press imputed to the author, but the candid reader amends them by the sense, or by comparing them with some other part of the work, as we may easily do this.

The history of Ahaziah's reign is briefly summed up in two clauses, x". 3, 4. That his mother and her relations were his counsellors to do wickedly, and it was to his destruction.

I. He did wickedly. Though by r. special providence of God he was preserved alive, when all his brethren were slain, and reserved for the crown, notwithstanding he was the youngest of them; though the inhabitants of Jerusalejn, when they had buried his father ingloriously, made him king, in hopes he would take warning by that not to tread in his steps, but would do better for himself and his kingdom; yet he was not influenced by the favours either of God or man, but walked in the ways of the house of Ahab, did evil in the sight

[1. CHRONICLES, XXIII.

of the Lord like them, v. 3, 4. that is, He worshipped the same false gods that tliey woi-shipped, Baalim and Ashtoreth, supposing (as the learned Bishop Patrick thinks) that by these demons, as mediators, they might have easier access to the supreme JVumen, the God of Israel, or that these they might resort to at all times and for all matters, as being nearer at hand, and not of so high a dignity, but of a middle nature, between the immortal God and mortal men—deified heroes; so they worshipped them as the church of Rome does saints and angels. That was sufficiently bad; but I wish there was no reason to suspect worse; I am apprehensive that they looked upon Jehovah, the God of their fatiiers, to be altogether such a one as these of Baalim, and them to be as great and as good as he, nay, upon one account, more eligible, inasmuch as these of Baalim encouraged all manner of lewdness and sensuality, which the God of Israel strictly forbade.

II. He was counselled by his mother, and her relations to do so. She was his counsellor, v. 3. and so were they after the death of his father, v. 4. While his father lived, he took care to keej) him to idolatry; but when he was dead, the house of Ahab feared lest his father's miserable end should deter him from it, and therefore they were very industrious "to keep him close to it, and to make iiim seven times more a child of hell than themselves. The counsel of the ungodly is the ruin of many young persons, when they are setting out in the world. This young prince might ha\ e had better advice, if he had pleased, from the princes and the judges, the priests and Levites, that had been famous in his good grandfather's time for teaching the knowledge of God; but the house <^f x'Yhab humoured him, and he ivalked after their counsel, gave himself up to be led by them, and did just as they v/ould have him. Thus do they debase and destroy themselves, that forsake the divine guidance.

III. He was counselled by them to his destruction. So it proved. Those that counsel us to do wickedly, counsel us to our destruction; while they fawn and flatter, and pretend friendship, they are rcnlly rur worst enemies. They that debauch young men, destroy them. 1. It was bad enough that they exposed him to the sword of the Syrians, drawing him in to join with Joram king of Israel, in an expedition to Ramoth-gilead, where Joram was wounded; an expedition th-tt was not for his honour. Those that give us bad counsel in the affairs of religion, if regarded by us, may justly be made by God our counsellors to do foolishly in our own affairs. But that was not all. 2. By engaging him in an intimacy with Joram king of Israel, they involved him in the common ruin of the house of Ahab. He came on a visit to Joram, v. 6. just at the time that Jehu was executing the judgment of God upon that idolatrous family, "and so was cut off witli them, v. 7••9.

Here, (1.) See, and dread, the mischief of bad company, and of joining in with sinners. If not the infection, yet let the destruction, be feared; Come out from Babylon, that falling house, Rev. IS. 4. (2.) See, and acknowledge, the justice of God. His providence brought Ahaziah, just at this fatal juncture, to see Joram, that he might fall with him, and be taken as in a snare. This we had an account of before, 2 Kings 9. 27, 28. It is here added, that he was decently buried, (not as Jehoram, whose dead body was cast into Naboth's vineyard, 2 Kings 9. 26.) and the reason given is, because he was the son, that is the grandson, of good Jehosha-phat, who sought the Lord with all his heart. Thus is he remembered with honour long after his death, and some respect showed e\ en to his degenerate and unworthy seed for his sake. The memory of

the just is blessed, but the name of the wicked shuU

rot.

10. But when Athaliah, the mother ol Ahaziah, saw that her son was dead, she arose, and destroyed all the seed-royal oi the house of Judah. 11. But Jehoshabeath, the daughter of the king, took Joash the son of Ahaziah, and stole him from among the king's sons that were slain, and put him and his nurse in a bed-chamber. So Jehoshabeath, the daughter of king Jehoram, the wife of Jehoiada the priest, (for she was the sister of Ahaziah,) hid him from Athaliah, so that she slew him not. 12. And he was with them hid in the house of God six years: and Athaliah reigned over the land.

We have here what we had before, 2 Kings 11. 1, &c.

1. A wicked woman endeavouring to destroy the house of David, that she might set up a throne for herself upon the ruins of it. Athaliah barbarousy cut off all the seed-royal, v. 10. perhaps intending to transmit the crown of Judah after herself to some of her own relations, that though her family was cut off in Israel by Jehu, it might be planted in Judah.

2. A good woman effectually preserving it from being wholly extirpated. One of the late king's sons, a child of a year old, was rescued from among the dead, and sa\ ed alive by the care of Jehoiada's wife, V. 11, 12. that a lamfi might be ordained for God's anointed; for no word of God shall fall to the gnund.

CHAR XXIll.

Six years bloody Athaliah had tyrannised, in this chapter, we have her deposed and slain, and Joash, the rightful heir, enthroned. We had the account before, nearly as it is here related, "2 Kings, 11. 4, &c. I. Jehoiada prepared the people for the king, acquainted them with his design, armed them, and appointed them their posts, v. 1 .. 10. II. He produced the king to the people, crowned and anointed him, v. 11. III. He slew the usurper, V. 12.. 15. IV. He reformed the kingdom, re-established religion, and restored the civil government, v. 16..21.

1. A ND in the seventh year Jehoiada j\. strengthened himself, and took the captains of hundreds, Azariah the son of Jeroham, and Ishmael the son of Jehohanan, and Azariah the son of Obed, and JVIaaseiah the son of Adaiah, and Elishaphat the son of Zichri, into covenant with him. 2. And they went about in Judah, and gathered the Levites out of all the cities of Judah, and the chief of the fathers of Israel, and they came to Jerusalem. 3. And all the congregation made a covenant with the king in the house of God. And he said unto them, Behold, the king's son shall reign, as the Lord hath said of the sons of David. 4 This is the thing that ye shall do; A third part of you entering on the sabbath, of the priests and of the Levites, shall be porters ol the doors; 5. And a third part shall he at the king's house; and a third part at the gate of the foundation: and all the peop e

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shall be in the courts of the house of the Ijf)Ri). C, ilul k't. none come hito the house of the LoKLt, save the priests, and they that minister of the Levites; they shall go in, for they are holy : but all the people shall keep the watch of the Lord. 7. And the Levites shall compass the king round about, every man with his weapons in his hand; and wliosoever che cometh into the house, he shall be put lo death; but be you with the king when he cometh in, and when he goeth out. 8. So the Levites, and all Ju-dah, did according to all things that Jehoi-ada the priest had commanded, and took every man his men that were to come in on the sabbath, with them that were to go uuL on the sabbath: for Jehoiada the priest dismissed not the courses. 9. Moieover, Jehoiada the priest delivered to the captains ofhundredsspears,and bucklers, and shields, that had been king David's, which loere in the house of God. 10. And he set all the people, (every man having his weapon in his hand,) from the right side of the temple to the left side of the temple, along by the altar and the temple, by the king round about. 11. Then tliey brought out the king's son, and put upon him the crown, and gave him the testimony, and made him king: and Jehoiada and his sons anointed him, and said, God save [\\v. king.

We may well imagine the bad posture of affairs in Jerusalem durnig Ath;diah's 6 years' usurpation, and may woiidcv that (iod ])ermitted it, and his people bore it, so long. But after such a dark and tedious night the returning day in this revolution was the brighter and the more welcome; the continuance of David's seed and throne was what God had sworn by his holiness, Ps. 89. 36. ;'.nd an interruption was no defeasance; the stream of government here runs again in the right channel. The instrument and chief manager of the restoration is Jehoiada.

1. He here appears to be a man of great conduct; that reserved the young prince for so many years till he was fit to appe.ir in jjublic, and till the nation was grown weary of the usurper; prepared his work beforehand, and then eifected it with admirable secrecy and expedition. When God has work to do, he will qualify and animate men for it.

2. A man of great interest. The captains joined with him, v. 1. The Levites and the chief of the fathers of Israel came at his call to Jerusalem, v. 2. and were there ready to receive his orders. See what a command wisdom and virtue will give men. The Levites and all Judah did as Jehoiada commanded, V. 8. and, which is strange, all that were intrusted with the secret, kept their own counsel till it was executed. Thus the words of the wise are heard in quiet, Eccl. 9. 17.

3. A man of great faith. It was not only common equity, (much less his wife's relation to the royal family, that put him upon this undertaking,) but a regard to the word of God, and the divine entail of the crown, v. 3. The kirig's son shall reign, must reign, as the Lord hath said. His eye to the promise, and dependence upon that, added a great deal of glory to this undertaking.

4. A man of great religion. This matter was to

Vol. II.- 5 F

be done in the temple, which might occasion some breach of rule, and the necessity of the case might be thought to excuse it; l)ut he gave special order that none of the people should come into the house of the Lord, but the priests and Le\ ites only, who were holy, upon pain of deatn, x>. 6, 7. Never let SHcred things be profaned, no not for the support of civil rights.

5. A man of great resolution. When he had undertaken this business, lie went through with it, brought out the /cing, crowned him, and gave him the testimony, v. 11. He ventured his head, but it was in a good cause, and therefore he went on boldly. It is here said, that his sons joined with him in anointing the young king, one of whom, it is likely, was that Zechariah whom Joash afterward put to death for reproving him, ch. 24. 20. which was so nmch the more ungrateful, because he bore a willing part in anointing him.

12. Now when Athaliah heard the noise of the people running and praising the king, she came to the people into the house of the Lord. 13. And she looked, and, behold, the king stood at his pillar at the entering in, and the princes and the trumpets by the king: and all the people of the land rejoiced, and sounded with trumpets; also the singers with instruments of music, and such as taught to sing praise. Then Athaliah rent her clothes, and said. Treason, treason! 14. Then Jehoiada the piiest brought out the captains of hundreds tliat were set over the host, and said unto them, Have her forth of the ranges: and whoso foUoweth her, let him be slain with the sword. For the priest said. Slay her not in the house of the Lord.

15. So they laid hands on her: and when she was come to the entering of the horse-gate, by the king's house, they slew her there.

16. And Jehoiada made a covenant between him, and between all the people, and between the king, that they should be the Lord's people. 17. Then all the people went to the house of Baal, and brake it down, and brake his altars and his images in pieces, and slew Mattan the priest of Baal before the altars. 18. Also Jehoiada appointed the offices of the house of the Lord by the hand of the priests the Levites, whom David had distributed in the house of the Lord, to offer the burnt-offerings of the Lord, as it is written in the law of Moses, with rejoicing and with singing, as it 7vas ordained by David. 19. And he set the porters at the gates of the house of the Lord, that none which ivas unclean in any thing should enter in. 20. And he took the captains of hundreds, and the nobles, and the governors of the people, and all the people of the land, and brought down the king from the house of the Lord : and they came through the high gate into the king's house, and set the king upon the throne of the kingdom. 21. And all the people of the

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11. CHRONICLES, XXIV.

land rejoiced: and tlie city was quiet, after • hat they had slain Atliahah with the sword.

Here is, 1. The people pleased, v. 12, 13. When the king stood at his pillar, whose right it was to stand there, all the /leofile of the land rejoiced to see 'I rod sfiriing out of the stem of Jesse, Isa. 11. 1. When it seemed a withered root in a dry ground, to see what they despaired of ever seeing, a king of the house of Da\ id; what a pleasing surprise was it to them! They ran in transports of joy to see tliis sight, praised the king, and praised God, for they had with them such as taught to sing /waise.

2. Athaliah slain. She ran herseit upon the point of the sword of justice; for, imagining her interest muih better than it was, she ventured into the house of the Lord, at that time, and cried, 'J reason, Trea-sovl But nobody seconded her, or sided with her: the fmde of her hi art deceived her; she thought all her own, whereas none were cordially so. Jehoiada, as pi- tector in the king's minority, ordered her to be slain, v. 14. which was done immediately, x'. 15. only care was taken that she should not be slain in thr house of the Lord; th.it sacred place nmst not be so far disgraced, nor that wicked woman so far honoured.

3. The original contract agreed to, v. 16. In the Kings it was said, Jehoiada made a covenant between the Lord, the people, and the king, 2 Kings 11. 17. Here it is said to be between himnelf the people, and the king; for he, as God's priest, was liis representative in this transaction, or a sort of mediator as Moses was. The indenture was tripartite, but the true intent of the whole was, that they should be the Lord's fieofile. God covenanted by Jehoiada to take them for his people; the king and people co\ enanted with him to be his; and then the king covenanted with the people to govern them as the peofile of God, and the people with the king to be s\ibject to him, as the Lord''s peofile, in his fear, and for his sake. Let us look upon ourselves and one another as the Lord's fieofile, and it will have a powerful influence upon us in the discharge of all our duty both to God and man.

4. Baal destroyed, v. 17.. They would not have done half their work, if they had destroyed the usurper of the king's right only, and not the usurper of God's right; if they had asserted the honour of the throne, and not that of the altar. The greatest grievance of Athaliah's reign, was, the bringing in of the worship of Baal, and supporting ot that; therefore that must be abolished m the first place. Down with Baal's house, his altars, his images; down with them all, and let the blood of his priests be mingled with his sacrifices; for God had commanded that seducers to idolatry should be put to death. Deut. 13. 5, 6.

5. The temple-service revived, v. 18, 19. This had been neglected in the last reigns; the ])riest and pi^ople wanting either power or zeal to keep it up, wi.jn they had princes th it were disaffected to it. But Jehoiada fiut the offices of the house of the Lord into the proper course and proper hands again, which in the late times hud been disturbed and invaded. (1.) He appointed the priests to their courses, for the due offering of sacrifices, according to the law of Moses. (2.) The singers to their's, according to the appointment of David. The sacrifices (it should seem) were offered Tjith rejoicing and singing; and well they might be; ^itjoy in God when we receive the atonement, Rom. 5. 11. (3.) The porters were put in their respective posts as David ordered, v. 19. and their office was to take care that none who were upon any account ceremonially unclean, should be admitted into the courts of the temple.

6. The civil government re-established, v. 20.

They brought the king in state to his own palace, and set him ufion the throne of the kingdom, to -jn e law, and give judgment, cither in his own person, or in Jehoiada his tutor. Tlius was this happy revolutiou perfected; the geneiality of the people rejoiced in it, the lest were quiet and made no opposition, v. 21. When the son of Da\ id is enthroned in the soul, all is quiet, and springs of joy are opened.

CHAP. XXIV.

We have here the history'of the reign of Joash, the progress, and especially the period, of Hhich, was not of a piece with its beginning, nor shone with so much lustre-How wonderfully he was preserved for the throne, and placed in it, we read bcl'ure; now here we are told how he beifan in the spirit, bui ended in the flesh. I. In the beginning of his time, while Jehoiada lived, he did well; particularly, he look care to put the temple in good repair, V. 1 . . 14. II. In the latter end of his time, after Jehoiada's death, he apostatized from God, and his apostasy was his ruin. 1. He setup the worship of Baal again, V. 15 . . 18. though warned to the contrary, v. 19. 2. He put Zechariah the prophrt to death, because he reproved him for it, v. 20. .'22. 3. The judgments of God came upon him for it. The Syrians invaded him, v. 23, 24. He was struck with sore diseases; his own servants conspired against hini, and slew him; and, as a mark of infamy upon hiui, he was not burieJ in the burying-place ol the kings, v. 25. . 27.

OASH was seven years old when he be^an to reign ; and he reigned forty yeais in Jerusalem. His mother's name also ivas Zibiah of Beer-sheba. 2. And Joash did that ivhich teas right in the sight of the Lord all the days of Jehoiada the priest. 3. And Jehoiada took for iiim two wives; and he begat sons and daughters. 4. And it came to pass after this, that Joash was minded to repair tht- house of the Lord. 5. And he gathered toginher the priests and the Levites, and saitl to them, Go out unto the cities of Judah, and gat her of all Israel money to repair the. house of your God from year to year, and st>e that ye hasten the matter. Howbeit the Levites hastened // not. 6. And the king called for Jehoiada the chief, and said unto him, Why hast thou not required of the L^evites to bring in, out of Judah and out of Jerusalem, the collection, according to the commandinent of Moses the servant of the Lord, and of the congregation of Israel, for the tabernacle of witness ? 7. For the sons of Athaliah, that wicked wo man, had broken up the house of God ; and also all the dedicated things of the house of the Lord did they bestow upon Baalim. 8. And at the king's commandment they made a chest, and set it without at the gate of the house of the Lord. 9. And they made a proclamation through Judah and Jerusalem, to bring in to the Lord the collection that Moses the servant of God laid upon Israel in the wilderness. 10. And all the princes and all the people rejoiced, and brought in, and cast into the chest, until they had made an end. 11. Now it came to pass, that at what time the chest was brought unto the

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king's office by the hand of the Levites, and wliiMi they saw that tlwve was much money, the king's scribe and the liigh priest's officer came and emptied the chest, and took it, and carried it to his place again. Thus they did day by day, and gathered money in abundance. 12. And the king and Jehoia-da gave it to such as did the work of the service of the house of the Lord, and hired masons and carpenters to repair the house of the Lord, and also such as wrought iron and brass to mend the house of the Lord. 13. So the workmen wrought, and the work was perfected by them, and they set the house of God m his state, and strengthened it. 14. And when they had finished it, they brought the rest of the money before the king and Jelioiada, whereof were made vessels for the house of the Lord, even vessels to minister, and to offer withal, and spoons, and vessels of gold and silver: and they offered burnt-offerings in the house of the Lord continually all the days of Jehoiada.

This account of Joash's ^ood beginnings we had, as it stands here, 2 Kings 12. 1, &c. though the 1 iter p irt of this chapter, concerning his apostasy, we had little of there. What is good in men we should take all occasions to speak of, and often repeat it; what is evil we should make mention of but sparingly, and no more than is needful.

We shall here only observe,

1. That it is a happy thing for young people, when they are setting out in the wcrld, to be under the direction of those that are wise and good, and faithful to them, as Joash was under the influence of Jehoiada, during whose time he did that ivhic/i ivas right. Let those that are young, reckon it a blessing to them, and not a burthen and check upon them, to have those with them, that will caution them against that which is evil, and advise and quicken them to that which is good: and let them reckon it not a mark of weakness and subjection, bu". of wisdom and discetion, to hearken to such. He that will not be counselled, c:mnot be helped. It is especially prudent for young people to take advice in their man-iages, as Joash did, who left it to his guardian to choose him his wives, because Jezebel and Athaliah had been such plagues, -v. 3. That is a tuiTi of life, which often proves either the making or marring of young people, and therefore should be attended to with great care.

2. Men may go far in the external performances of religion, and keep long to them, merely by the power of their education, and influence of their friends, who yet have no hearty affection for divine things, nor any inward relish of them. Foreign inducements may push men on to that which is good, who are not actuated by a living principle of grace in their hearts.

3. In the shows of devotion, it is possible that those who have only the form of godliness, may outstrip those who have the power of it. Joash is more solicitous and more zealous about the repair of the temple than Jehoiada himself, whom he reproves for his remissness in that matter, v. 6. It is easier to build temples than to be temples to God.

4. The repairing of churches is a good work, which all in their places should promote, for the decency and conveniency of religious assemblies. The learned tell us, that in the christian church,

anciently, part of the tithes were applied that way.

5. Many a good work would be done that now lies undone, if there were but a few active men to stir in it and put it forward. When Joash found that money did not come in as he expected one way, he tried another way, and that answered the intention. Many have honesty enough to follow, that have not zeal enough to lead, in that which is good. The throwing of money into a chest, through a hole in the lid of it, was a way that had not been used before, and perhaps the very novelty of the thing made it a successful expedient for the" raising of money; a great deal was thrown in, and with a great deal of cheerfulness; they all rejoiced, v. 10. An invention to please people's humour may sometimes bring them to their duty. Wisdom herein is profitable to direct.

6. Faithfulness is the greatest praise, and will be the greatest comfort, ot those that are intrusted with public treasure, or employed in public business. The king and Jehoiada faithfully paid the money to the workmen, who faithfully did the work, V. 12, 13.

15. But Jehoiada waxed old, and was full of days when he died; a hundred and thirty years old 7vas lie when he died. 16. And they buried him in the city of David among the kings, because he had done good in Isiael, both towards God, and towards his house. 17. Now after the death of Jehoiada came the princes of Judah and made obeisance to the king: then the king hearkened unto them. 18. And they left the house of the Lord God of their fathers, and served groves and idols: and wrath came upon Judah and Jerusalem for this their trespass. 19. Yet he sent prophets to them, to bring them again unto the Lord ; and they testified against them: but they would not give ear. 20. And the Spirit of God came upon Zechariah the son of Jehoiada the priest, which stood anove the people, and said unto them, Thus saith God, Why transgress ye the commandments of the Lord, that ye cannot prosper? Because ye have forsaken the Lord, he hath also forsaken you, 21. And they conspired against him, and stoned him with stones, at the commandment of the king, in the court of the house of the Lord. 22. Thus Joash the king remembered not the kindness which Jehoiada his father had done to him, but slew his son: and when he died, he said, The Lord look upon it, and require it. 23. And it came to pass, at the end of the year, that the host of Syria came up against him: and they came to Judah and Jerusalem, and destroyed all the princes of the people from among the people, and sent all the spoil of them unto the king of Damascus. 24. For the army of the Syrians came with a small company of men, and the Lord delivered a veiy great host into their hand, because they had forsaken the Lord God of their fathers'

TI. CHROXICLES, XXIV.

Ro they executed judg;nient against Joasli. -5. And when they were departed from him (for they left liim in great diseases,) his own servants conspired against him, for the blood of the sons of Jehoiada the priest, and slew him on his bed, and he died: and they buried him in the city of David, but they buried him not in the sepulchres of the kings. 2G. And these are they that conspired against him; Zabad the son of Shimeath an Am-monitess, and Jehozabad the son of Shimrith a Moabitess. 27. Now concerning his sons, and the greatness of the burdens laid upon him, and the repairing of the house of God, behold, they are written in the story of the book of the kings. And Amaziah his son reigned in his stead.

We have here a sad account of the degeneracy and apostasy of Joash. God had done great things for him; he had done something for God; but he proved \ingrateful to his God, and false to the engagements he had laid himself under to him. Hoiv is the gold become dim, and the most fine gold changed! Here we find,

I. The occasions of his apostasy; when he did that which was right, it was not with a perfect heart; lie never was sincere, never acted from a principle, but in complaisance to Jehoiada, wholuid helped him to the crown, and because he had been protected in the temple, and rose upon the ruins of idolatry. And therefore when the wind turned, he turned with it.

1. His good counsellor left him, and was by death removed from him. It was a mercy to him and his kingdom that Jehoiada lived so long. One hundred and thirty years, t. 15. By which it appears that he was born in Solomon's time, and had lived six entire reigns before this. It was an encouragement to him to go on in that good way whicli Jehoiada had trained him up in, to see what honour was done to Jehoiada at his death: they buried him among the kings, with this honourable encomium, perhaps it was part of the inscription on his grave-stone, that he had done good in Israel. Judah is called Israel, because the other tribes having revolted from God, tliey only were Israelites indeed. Note, It is the greatest honour to do good in our generations; and those who do that which is good, .thall have praise of the same. He had done good toward God; not that any man's goodness can extend unto him, but he had done good toward his house, in reviving the temple-service, ch. 23. 8. Note, Those do the greatest good to their country, that lay out themselves in their places to promote religion. Well, Jehoiada finished his course with honour; but the little religion that Joash had was all buried in his grave,and after his death, both king and kingdom miserably degenerated. See how much one head may sustain, and what a great judgment to any

f>rince or people, the death of godly, zealous, use-ul, men is. See how necessary it is that, as our Saviour speaks, we have salt in ourselves, that we act in religion from an inward principle, which will carry us on through all changes. Then the loss of a parent, a minister, a friend, will not be the losing of^our religion.

2. Bad counsellors got about him, insinuated themselves into his affections, wheedled him, flattered him, made obeisance to him, and, instead of condoling, congratulated him upon the death of his old tutor, as his release from the discipline he had

I been so long under, unworthy a man, a king. Thev jj tell him he must be priest-ridden no longer, iie is I; now discharged from grave lessons and restraints, he may do as he pleases: and (would you think it.>) the piinces of Judah were the men that were so industrious as to debauch him, v. 17. His father and grandfather were corrupted by the house ol jihab, from whom no better could be expected. But that the princes oi Judah should be seducers to their king, was very sad. But they that incline to the counsels of the ungodly, will never want ungodly counsellors. They made obeisance to the king, flattered him into an opinion of his absolute power, promised to stand by him in making his royal will and pleasure pass for a laAV, any divine precept or institution to the contrary in i'.ny wise notwithstanding. And he hearkened to them: their discourse pleased him, and was more agreeable than Jehoiada's dictates used to be. Princes, and inferior people, have been many a time thus flattered into their ruin by those who have promised them liberty and dignity, but who have really brought them into the greatest servitude and disgrace.

II. The apostasy itself, v. 18, They left the house of God, and served groves and idols. 1 he princes, it is likely, had a request to the king, which they tell him they durst not offer while Jehoiada lived; but now they hope it will give no offence; it is, that they may set up the groves and idols again, which were thrown down in the beginning of his reign, for they hate to be always confined to the dull old-fashioned service of the temple. And he not only gave them leave to do it themselves, but he joined witli them. The king and princes, who, fi while ago, were repairing the temple, now forsook the temple; who had pulled down groves and idols, now themselves served them. So inconsistent a thing is man, and so little confidence to be put in him!

III. The aggravations of this apostasy, and the additions of guilt to it. God sent prophets to them, V. 19. to reprove them for their wickedness, and to tell them what would be in the end thereof, and so to bring them again unto the Lord. It is the work of niinisters to bring people, not to themselves, hut to Cind; tn bring those again to him, who have gone a whoring from him. In the most degenerate times, God left not himself without a witness; though they had dealt very disingenuously with God, yet he sent prophets to them, to convince and instruct them, and to assure them that they should find fnou" with him, if yet they would return: for he wrulrl rather sinners should turn and live than go on and die; and they that perish, shall be left inexcusable. The prophets did their part, they testified against them; hut few or none received their testimony.

1. They slighted all the prophets, they would not give ear; they were so strangely wedded to their idols, that no reproofs, warnings, threatenings, or any of the various methods which the prophets took to convince them, would reclaim them. Few would hear them, fewer would heed them, but fewest of all would believe them or be governed by them.

2. Thev slew one of the most eminent; Zechariah the son of Jehoiada, and perhaps others. Concern ing him observe,

(1.) The message which he delivered to them in the name of God, v. 20. The people were assembled in the court of the temple, (for they had not quite left it,) on occasion, probably of some solemn feast, when this Zechariah, being filled with the spirit of prophecy, and known (it is likely) to be a prophet, stood up in some of the desks that were in the court of the priests, and very plainly, but with^ out any provoking language, told the people of their sin, and what would be the consequences of it. He does not impeach any particular persons, nor pre

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diet any prirticular judgments, as sometimes the prophets did, but as inoffensively as possible reminded them of what was written in the law. Let them but look, into their Bibles, and there they would find, [1.] The precept they broke; "Ve transgress the commandments of the Lord, you know you do so in serving groves and idols; and why will you so offend God and wrong yourselves?" [2. J The penalty they incurred; "You know if the •word of God be true, you cannot prosper in this evil way; never expect to do ill, and fare well. Nay, you find already that because you have forsaken the Lord he hath forsaken you, as he told you he would," Deut. 29. 25..31. 16, 17. This is the work of ministers, by the word of God, as a lamp, and a light, to discover the sin of men, and expound the providences of God.

(2.) The barbarous treatment they gave him for his k.ndness and faithfulness in delivering this message to them, -v. 21. By the conspiracy of the princes, or some of their party, and by the commandment of the king, who thought himself affronted by this fair Avarning, they stoned him to death immediately; not, under colour of law, accusing him as a blasphemer, a traitoi-, or a false prophet, but in a popular tumult, in the court of the house of the Lord —as horrid a piece of wickedness as perhaps any we read of in all the history of the kings. The person was sacred, a priest; thaplace sacred, the court of the temple, tne inner court, between the porch and the altar; the ?nessage yet more sacred, we have reason to think that they knew it came from the spirit of prophecy; the reproof was just, the warning fair, both backed with scripture, and the delivery very gentle and tender; and yet so impudently and daringly do they defy God himself, that nothing less than the blood of the prophet can satisfy their indignation at the prophe-cy. Be astonished, O heavens, at this, and tremble, O earth, that ever such a villany should be committed by men, by Israelites, in contempt and violation of every thing that is just, honourable, and sacred! That a king, a king in covenant with God, should rommand the murder of one whom it was his office to protect and countenance! The Jews say. There were seven transgressions in this; for they killed a priest, a prophet, a judge, they shed innocent blood, polluted the court of the temple, the sabbath, and the day of expiation; for, on that day, their tradition says, this happened.

(3.) The aggravation of this sin; that this Zecha-riah, who suffered martyrdom for his faithfulness to God and his country, was the son of Jehoiada, who had done so much good in Israel, and particularly had been as a father to Joash, v. 22. The affront done by it to God, and the contempt put on religion, are not so particularly taken notice of, as the ingratitude there was in it to the memory of Jehoiada. He remembered not the kindness of the father, but slew the son for doing his duty, and what the father would have done, if he had been there. Call a man ungrateful, and you can call him no worse.

(4.) The dying martyr's prophetical imprecation of vengeance upon his murderers; The Lord look upon it, and require it! This came not from a spirit of revenge, but a spirit of prophecy; Ne ivill require it. This would be the continued cry of the blood they shed, as Abel's blood cried against Cain: "Let the God to whom vengeance belongs, demand blood for blood." He will do it, for he is righteous. This precious blood was reckoned for quickly in the judgments that came upon this apostate prince; it came into the account afterward in the destruction of Jerusalem by the Chaldeans: their misusing of the prophets was that which brought upon them ruin without remedy, ch. 36. 16. nay, our Saviour

makes the persecutors of him and his gospel answerable for the blood of this Zechariah; so loud, so long, does the blood of the martyrs cry, see Matth. 23. 35. such as this is the cry of the soul under the altar. Rev. 6. 10, How long ere thou avenge our blood? For it shall not always go un-revenged.

Lastly, The judgments of God which came upon Joash for this aggra\ ated wickedness of his.

1. A small army of Syrians made themselves masters of Jerusalem, destroyed the princes, plundered the city, and sent the spoil of it to Damascus, v. 23, 24. God's people, while thty kept in with God, had often been conquerors, when the enemy had the advantage of the greater number; but now, on the contrary, an inconsiderable handful of Syrians routed a very great host of Israelites, becaui^e they had forsaken the Ijjrd God of their fathers; -Kid then they were not only put upon the level with their enemies, but opposed them with the utmost disadvantage; for their God not only departed from them, but turned to be their enemy and fought against them. The Syrians were employed as instruments in God's hand to execute Judgnienls against Joash, though they little thought so, Isa 10. 6, 7. and see Deut. 32. 30.

2. God smote him with great diseases of body, cr mind, or both; either like his grandfather, ch. 21. 18. or like Saul, an e\il spirit from God troubling him. While he was plagued with the Syrians, he thought that if he could but get clear of them, he should do well enough. But before they dei)arted fr.im him, God smote him with diseases. If vengeance pursue men, the end of one trouble will but be the beginning of another.

3. His own servants #)nspired against him. Perhaps he began to hope his disease would be cured, he was but a middle-aged man, and might recover it; but he that coineth up out of the pit, shall fall into the snare; when he thought he should escape death by sickness, he met it by the sword; they slew him in his bed, for the blood of the sons of Jehoiada; by which it should seem that he did not only slay Zechariah, but others of the sons of Jehoiada for his sake. Perhaps they that slew him, intended to take vengeance for that blood; this, however, was what God intended, in permitting them to do it. Those that drink the blood of the saints, shall ha\e their own blood given them to drink, for they are worthy. The regicides are here named, V. 26. and it is observable that the mothers of them both were foreigners, one an Ammonitess, and the other a Moabitess. The idolatrous kings, it is likely, countenanced those marriages which the law prohibited for the prevention of idolatry; and see how they resulted in their own destruction.

4. His people would not bury him in the sepulchres of the kings, because he had stained his honour by his mal-administration. Let him not be ivritten with the righteous, Ps. 69. 28. These judgments are called the burdens laid upon him, v. 27. for the wrath of God is a heavy burthen, too heavy for any man to bear. Or it may be meant of the threatenings denounced against him by the prophets, for those are called burdens; usually God sets some special marks of his displeasure upon apostates, in this life, for warning to all to remember Lot's wife.

CHAP. XXV.

Amaziah's reign is recorded in this chapter; none of the worst, and yet far from good. Most of the passages in this chapter we had before more briefly related, 2 Kings 14. Here we find Amaziah, \. A just revenger cf his father's death, V. 1..4. II. An obedient observer of the command of Gcul, v. 5.. 10. III. A cruel conqueror of the Edomitci. v. II. . 13. IV. A faolish v/orshipper of

II. CHRONICLES, XXV.

the gods of Edom, and impatient of reproof for it, v. I4.. 16. V. Rashly challenging the king of Israel, and smarting for his rashness, v. 17.. 24. And lastly, ending his days ingloriously, v. 25.. 28.

1.4 MAZIAH icas twenty and five years jt\. old whe7i lie began to reign ; and he reigned twenty and nine years in Jerusalem: and his mother's name tras Jehoaddan of Jerusalem. 2. And he did that which was right in the sight oi' the Lord, but not with a perfect heart. 3. Now it came to pass, when the kingdom was established to him, that he slew his servants that had killed the king his father: 4. But he slew not their children, but did as it is written in the law in the book of Moses, where the Loud commanded, saying. The fathers shall not die for the children, neither shall the children die for the fathers, but every man shall die for his own sin. 5. Moreover, Amaziah gathered Judah together, and made them captains over thousands, and captains over hundreds, according to the houses of their fathers, throughout all Judah and Benjamin: and he numbered them from twenty years old and above, and found them three hundred thousand choice men, able to go forth to war, that could handle spea#,and shield. 6. He hired also a hundred thousand mighty men of valour out of Israel for a hundred talents of silver. 7. But there came a man of God to him, saying, O king, let not the army of Israel go with thee ; for the Lord is not with Israel, to wit, with all the children of Ephraim. 8. But if thou wilt go, do //, be strong for the battle; God shall make thee fall before the enemy: for God hath power to help, and to cast down. 9. And Amaziah said to the man of God, But what shall we do for the hundred talents which ] have given to the army of Israel ? And ^he man of God answered. The Lord is able to give thee much more tlian this. 10. Then Amaziah separated them, to wit, the army that was come to him out of Ephraim, to go home again: wherefore their anger was greatly kindled against Judah, and they returned home in great anger. 11. And Amaziah strengthened himself, and led forth his people, and went to the valley of Salt, and smote of the children of Seir ten thousand.

12. And other ten thousand left alive did the children of Judah carry away captive, and brought them unto the top of the rock, and cast them down from the top of the rock, that they all were broken in pieces.

13. But the soldiers of the army which Amaziah sent back, that they should not go with him to battle, fell upon the cities of Judah, from Samaria even unto Beth-horon,

and smote three thousand of them, and took much spoil.

Here is,

I. The general character of Amaziah, He did that ivhich was right in the eyes of the Lord, worshipped the true God, kept the temple-service a-going, and countenanced religion in his kingdom; but he did not do it with a perfect heart, v. 2. that is, he was not a man of serious piety or devotion himself, nor had he any zeal for the exercises of religion. He was no enemy to it, but a cool and indifferent friend. Such is the character of too many in this Laodicean age: they do that which is good, but not witli the heart, not with a perfect heart.

H. A necessary piece of justice which he did upon the traitors that murdered his father; he put them to death, v. 3. Though we should suppose they intended to a\ enge on their king the death of the. prophet, as was intimated, ch. 24. 25. yet that wduld by no means justify their wickedness; foi they were not the avengers, but presumptuously took Ciod's work out of his hands. And therefore Amaziali did what became him, in calling them to an account for it; but kept within the rule of that law which forbade the putting of the children to death for the parents' sin, v. 4.

HI. An expedition of his against the Edomites, who, some time ag \ had revolted from under the dominion of Judah, to which he attempted to reduce them. Observe,

1. The great preparation he made for this expedition. (1.) He mustered his own forces, and marshalled them, V. 5. and found Judah and Benjamin in all but 300,000 men, that were fit for war, whereas, in Jehoshaphat's time, 50 or 60 years before they were four times as many; sin weakens a people, diminishes them, dispirits them, and lessens their number and figure. (2.) He hired auxiliary ti'oops out of the kingdom of Israel, v. 6. Finding his own kingdom defective in men, he thought to make it up with his money, and therefore took into his pay 100,000 Israelites. If he had advised with any of his pi-ophets befi re he did this, or had but considered how little any of his ancestors got by their alliances wiih Israel, he would not have had this to undo again. But rashness makes work for repentance.

2. The command which God sent him by a prophet to dismiss out of his service the forces of Israel, V. 7, 8. He would not have him call in any assistance at all, it looked like distrust of God; if he made sure of his presence, the army he had of his own, was sufficient; but particularly, he must not take in their assistance, jor the Lord is not with the children of Efihraim, because they are not with him. but worship the cal\ es. This was a good reason why he should not make use of them, because he could not depend upon them to do him any service. What good could be expected from them that had not God with them; nor his blessing upon their undertakings? It is comfortable to employ those who, we have reason to hope, have an interest in heaven; and dangerous to associate with those from whom the Lord is departed. The prophet assured him that if he persisted in his resolution to take these idolatrous apostate Israelites with him, in hopes thereby to make himself strong for the battle, it was at his peril, they would prove a dead weight to his army, would sink and betray it; " God shall make thee fall before the enemy, and these Israelites w' ' be the ruin of thy cause; for God has power to help thee without them, and to cast thee down, though thou hast them with thee."

3. The objection which Amaziah made against this command, and the satisfactory answer which the prophet gave to that objection, v, 9. The king

783

had remitted 100 talents to the men of Israel for advance-money. "Now," says he, "if 1 send them back, I shall lose thai; oui: wnai snail we do fur the hundred taifv.t^^?" This is an oojjction men often make against their duty, they are afraid of losing by it. " Regard not tliat," says the prophet, " (he liord is abie co give i-nce much more than this; and, thou mivest depend upon it, he •.viU not see thee lose by him. What is one hunflr^'i talents between thee ana him ? He has ways enougli to make up the loss to thee: it is below thee to speak of it." Note, A firm belief of (iod's all-sufficiency to bear lis out in our duty, and t > make up all the loss and damage we sustain in his ser\ ice abundantly to our advantage, will m.ke his yoke very easy, and his burthen very light. What is it to trust in God, but to be willing to vcntut'c the loss of any thing for him, in confidence of the goodness of the security he gives us that we shall not lose by him, but that it shall be made up to us in kind or kindness. When •we grudge to part with any thing for (rod and our religion, this should satisfy us, that God is able to give us much more th in this. He is just, and he is good, and he is solvent. The king lost 100 talents by his obedience; and we find just that sum given to his grandson Jotham as a present, ch. "27. 5. t'liMi the principal was repaid; and, for interest, 10,000 measures of wheat, and as many of barley.

4. His obedience to the command of God, which is upon record, to his honour. He would rather lose his money, disobl ge his allies, and dismiss a fourth part of his army just as they were going to take the field, than offend God. He se/iarated the army of Efihraim, to go home again, t. 10. And they went home in great anger, taking it as a great affront thus to be made fools of, and to be cnshiered as men not fit to be employed, and being, perhaps, disappointed of the advantages they promised themselves in spoil and plunder, by joining with Judah against Edom. Men are apt to resent that which touches them in their y)rnfit vr reputation, though it frees them from trouble.

5. His triumphs over the Edomites, v. 11, 12. He left dead upon the spot, in the field of battle, 10,000 men, 10,000 more he took prisoners, and barbarously killed them by throwing them down some deep and craggy precipice. What provocation he had to exercise this cruelty toward them, we are not told; but it was certainly very severe.

6. The mischief which the disbanded soldiers of Israel did to the cities of Judah, either in their return or soon after, v. 13. They tonk it so ill to be sent home, that if they might not go to share with Judah in the spoil of Edom, they would make a prey of Judah. Several cities that lay upon the borders they plundered, and killed 3000 men that made resistance. But why should God suffer this t'l be done ^ Was it not in obedience to him that thev were sent home; and vet shall the country suffer by it? Surely God's way is in the sea! Did not the prophet say that God was not with the children of Ephraim, and yet they are suffered to prevail against Judah.'' Doubtless God intended thereby to chastise those cities of Judah for their idolatries, which were found most in those parts that lay next to Israel. The men of Israel had corrupted them, and now they were made a plague to them: Satan both tempts and torments.

1 4. Now it came to pass, after that Ama-ziah was come from the slaughter of the Edomites, that he brought the gods of the children of Seir, and set them up to he his gods, and bowed down himself before thi^ni, and burned incense unto them. 15. Where-

fore the anger of the Lord was kindled against Amaziah, and he sent unto him a prophet, which said unto him, Why hast thou sought after the gods of the people which could not deliver their own people out of thy hand ? 16. And it came to pass, as he talked with iiim, that the king said un-•lohim. Art thou made of the king's counsel? forbear; why shouldest thou bo smitten? Tii<?n the prophet forbare, and said, I know that God hath determined to destroy thee, because thou hast done this, and hast not hearkened unto my counsel.

Here is, 1. The revolt of Amaziah from the God of Israel to the gi ds of the Edomites. Egregious folly ! Ahaz worshipped the gods of those that had conquered him; he had some little colour for that, ch. 28. 23. But to worship the gods of those whom he had conquered, who could not protect their own worshippers, was the greatest absurdity tliat could be. What did lie see in the gods of the children of Seir, that c( uld tempt him to set them up for his gods, and bow down himself before them? v. 14. If he had cast the idols down from the rock, and broken thtm to pieces, instead of the prisoners, he had d sco\ered more of the piety, as well as more of the pity, of an Israelite; but, perhaps, for that barbarous inhumanity, he was given up to this ridiculous idr-latry.

2. The reproof which God sent to him, by a prophet, for this sin. The anger of the Lord was kindled against him, and justly; yet before he sent to destroy him, he sent to convince and reclaim him, and so to pre\ent his destruction. The prophet reasoned with him very fairly, and very mildly; ]Vhy hast thou sought the favour of those gods which could not deliver their own fieofile? v. 15. If men would but duly consider the inability of all those things to help them, which they have recourse to when they forsake God, they would not be such enemies to themselves.

3. The check he gave to the reprover, x'. 16. He could say nothing in excuse of his own folly; the reproof was too just to be answered; but he fell into a passion with the reprover; (1.) He taunted him as saucy and impertinent, and meddling with that which did not belong to him; jirt thou made of the king's counsel? Could not a man speak reason to him, but he must be upbraided as usurping the place of a privy-counsellor? But, as a prophet, he really was made of the king's counsel by the King of kings, in duty to whom, the king Avas bound not only to hear, but to ask and take his counsel. (2.) He silenced him; bade him forbear, and say not a word more to him. He said to the Seer, See not, Isa. 30. 10. Men woidd gladly have their prophets thus under their girdles, as we say, to speak just when and what they would have them speak, and not otherwise. (3.) He threatened him, "Why shouldest thou be smitten? It is at thy peril, if thou sayest a word more of this matter." He seems to remind him of Zechariah's fate in the last reign, who was put to death for making bold with the king; and bids him take warning by him. Thus he justifies the killing of that prophet by menacing this, and so, in effect, makes himself guilty of the blood of both. The prophet who had ordered him to send back the army of Israel, though he contradicted his politics, and lost him 100 talents, yet he hearkened to, and was ruled by, v. 10. But this prophet, who dissuaded him from Avorshipping the gods of the Edomites. he ran upon with an unaccountable rage;

11. CHRONICLES, XXV.

which must be attributed to the witchcraft of idolatry. He was easily persuaded to part with his talents of silver, but by no means with his gods of silver.

4. The doom which the prophet passed upon him for this. He had more to say to him by the way of instruction and advice; but, finding him obstinate in his iniquity, he forbare. He is joined to idols; let him alone, Hos. 4. 17. Miserable is the condition of that man with whom the blessed Spirit, by ministers and conscience, forbears to strive. Gen. 6. 3. And both the reprovers in the gate, and that in the bosom, if long brow-beaten and baffled, will, at length, forbear; so I gave them ufi to their own hearths lusts. The secure sinner, perhaps, values himself upon it as a noble and happy achievement to have silenced his reproveis and monitors, and to get clear of them; but what comes of it? / know that God has determined to destroy thee; it is a plain indication that thou art marked for ruin, that thou hast done this, and hast not hearkened to my counsel. They that are deaf to reproof, are ripening apace for destruction, Prov. 29. 1.

17. Then Amaziah king of Judah took advice, and sent to Joash the son of Jehoa-haz, the son of Jehu king of Israel, saying. Come, let us see one another in the face. 18. And Joash king of Israel sent to Amaziah king of Judah, saying, The thistle that was in Lebanon sent to the cedar that ivas in Lebanon, saying. Give thy daughter to my son to wife: and there passed by a wild beast that was in Lebanon, and trode down the thistle. 19. Thou sayest, Lo, thou hast smitten the Edomites, and thy heart lifteth thee up to boast; abide now at home, why shouldest thou meddle to thij hurt, that thou shouldest fall, eve7i thou, and Judah with thee? 20. But Amaziah would not hear; for it came of God, that he might deliver them into the h?ind of their ewe?;H'es, because they sought after the gods of Edom. 21. So Joash the king of Israel went up, and they saw one another in the face, both he and Amaziah king of Judah, at Beth-shemesh, which belongeth to Judah. 22. And Judah was put to the worse before Israel; and they fled every man to his tent. 23. And jMish the king of Israel took Amaziah king 01 Judah, the son of Joash, the son of Jeho-ahaz, at Beth-shemesh, and brought him to Jerusalem, and brake down the wall of Jerusalem, from the gate of Ephraim to the corner gate, four hundred cubits. 24. And he took all the gold and the silver, and all the vessels that were found in the house of God with Obed-edom, and the treasures of the king's house, the liostages also, and returned to Samaria. 25. And Amaziah, the son of Joash king of Judah, lived after the death of Joash, son of Jehoahaz king of Israel, fifteen years. 26. Now the rest of the acts of Amaziah, first and last, behold, arc they not written in the book of the Kings

of Judah and Israel ? 27. Now after the time that Amaziah did turn away from following the Lord, they made a conspiracy against him in Jerusalem; and he fled to Lachish: but they sent to Lachish after him, and slew him there. 28. And they brought him upon horses, and buried him with his fathers in the city of Judah.

We have here this degenerate prince mortified by his neighbour, and murdered by his own subjects.

1. Never was proud prince more thoroughly mortified than Amaziah was by Joash king of Israel. This part of the story was as fully related, 2 Kings 14. 8, &c. as it is here—The foolish challenge which Amaziah sent to Joash, v, 17. his haughty scornful answer to it, v. 18. with the friendly advice he gave him to sit still and know when he was well off, V. 19. his wilful persisting in his challenge, T'. 20, 21. the defeat that was given him, v. 22. and the calamity he brought upon himself and his city thereby, v. 23, 24. Now this story verifies two of Solomon's proverbs, (1.) That a man's firide will bring him low, Prov. 29. 23. it goes before his destruction, not only procures it meritoriously, but is often the immediate occasion of it. He that exalt-eth himself shall be abased. (2.) That he that goes forth hastily to strive, will, probably, not know what to do in the end thereof, when his neighbour has put him to shame, Prov. 25. 8. He that is fond of contention, may have enough of it, sooner than he thinks of.

But there are two passages in this story, which we had not before in the Kings. [l.J That Amaziah took advice, before he challenged the king of Israel, v. 17. But of whom? Not of the prophet, he was not made of the king's counsel; but of his statesmen that would flatter him, and bid him go up and prosper. It is good to take advice, but then it must be of those that are fit to advise us. Those that will not take advice from the word of God, which would guide them aright, will justly be left to the bid advice ot those that will counsel them to their destrncuon. Let those be made fools, that will not be made wise. [2.] Amaziah's imprudence is here made the punishment of his impiety, v. 20. It wan of the Lord; he left liim to himself to act thus foolishly, that he and his people might be delivered into the hands of their e?iemies, because they had forsaken God, and sought after the gods of Edom. They that will not be persuaded to do well for their souls, will justly be gi\ en up to their own counsels to do ill for themselves even in their outward affairs.

2. Never was poor prince more violently pursued by his own subjects; from the time that he departed from the Lord, (so it may be read, v. 27.) the hearts of V\s subjects departed from him, and they began to form a design against him in Jerusalem. It is probable that they were exasperated against him more for his rash engaging in a war against Israel, than for his worshipping the gods of Edom. But at length, the ferment grew so high, and he perceived the plot to be hiid so deep, that he thought fit to quit his royal city, and flee to Lachish, either as a private jjlace where he might be hid, or as a strong place where he might be guarded; but they sent after him thither, and slew him there. By this it seems to have been done deliberately, and to have been the act, not of a disgusted servant or two, but of a considerable body that durst avow it. How unrighteous soever they were her<=-in, ( od was righteous.

11. CHRONICLES, XXVI.

785

CHAP. XXVx

Tnis chapter gives us an account of the reign of Uzziah, (Azariah he was called in the Kings,) more fully than we had it before; though it was long, and in some respects illustrious, yet it was very briefly related, 2 Kings 14.21.—15. 1, &c. Here is, I. His good character in general, v. 1. . 5. II. His great prosperity in his wars, nis buildings, and all the affairs of his kingdom, v. 6 . . 15. III. His presumption in invading the priests' office, for which he was struck with a leprosy, and confined by it, v. 16. .21. even to his death, v. 22, 23.

l.nnHEN all the people of Judah took JL Uzziah, who was sixteen years old, and made him king in the room of his father Amaziah. 2. He built Eloth, and restored it to Judah, after that the king slept with his fathers. 3. Sixteen years old teas Uzziah when he began to reign; and he reigned fifty and two years in Jerusalem. His mother's name also was Jecoliah of Jerusalem. 4. And he did that which was right in the sight of the Lord, according to all that his father Amaziah did. 5. And he sought God in the daysof Zechariah, who had understanding in the visions of God ; and as long as he sought the Lord, God made him to prosper. 6. And he went forth, and warred against the Philistines, and brake down the wall of Gath, and the wall of Jabneh, and the wall of Ashdod, and built cities about Ashdod, and among the Philistines. 7. And God helped him against the Philistines, and against the Arabians that dwelt in Gur-baal, and the Mehu-nims. 8. And the Ammonites gave gifts to Uzziah: and his name spread abroad eveji to the entering in of Egypt; for he strengthened himself exceedingly. 9. Moreover, Uzziah built towers in Jerusalem, at the corner-gate, and at the valley-gate, and at the turning of the tvall, and fortified them. 10. Also he built towers in the desert, and digged many wells: for he had much cattle, both in the low country and in the plains ; husbandmen also, and vine-dressers in the mountains, and in Carmel: for he loved husbandry. 11. Moreover, Uzziah had a host of fighting men, that went out to war by bands, according to the number of their account by the hand of Jeiel the scribe, and Maaseiah the ruler, under the hand of Ha-naniah, one of the king's captains. 12. The whole number of the chief of the fathers of the mighty men of valour 7vere two thousand and six hundred. 13. And under their hand was an army, three hundred thousand and seven thousand and five hundred, that made war with mighty power, to help the king against the enemy. 14. And Uzziah prepared for them, throughout all the host, shields, and spears, and helmets, and haljergeons, and bows, and slings to Vol. If.—5G

cast stones. 15. And he made in Jerusalem engines, invented by cunning men, to be on the towers and upon the bulwarks, to shoot arrows and great stones withal: and his name spread far abroad; for he was marvellously helped till he was strong.

We have here an account of two things concerning Uzziah:

I. His piety. In this he was not very eminent or zealous; yet /le did that ivhich was right in the sight of the Lord; he kept up ilie pure worship of the true God, as his father did, and herein better than his father—that we have no reason to think he ever worshipped idols as his father did, no not in his latter davs, when his heart ivas lifted up. It is said, V. 5, He sought God tn the days of Zechariah, who, some think, was the son cf that Zechariah whom his grandfather Joash slew. He was one that Iiad understanding in the visions of God; either the visions which he himself was fa\ cured with, or the visions of the preceding prophets. He was well versed in prophecy, and conversed much with the upper world, was an intelligent, devout, good, man; and, it seems, had great influence with Uzziah. Happy are the great men, who have such about them, and are willing to be advised by them; but unhappv those, who seek God only while they ha\e such with them, and have not a principle in themselves to bear them out to the end.

II. His prosperity. In generd, as long as he sought the Lord, and minded religion, God made him to firosper. Note, 1. Th( se only prosper, whnm God makes to firosf^er; for prosperity is his gift. 2. Religion and piety are friendly to outward prosperity. Many have found and owned this, that as long as they sought the Lord, and kept close to their duty, they prospered; but since they forsook God, every thing has gone cross.

Here are several particular instances of his prosperity.

(1.) His success in his wars. God helped him, (t. 7.) and then he triumphed over the Philistines, those old enemies of God's i)cople, demolished the fortifications of their cities, and put garrisons of his own among them, x<. 6. He obliged the Ammonites to pay him tnbute, v. 8. He made all quiet about him, and kept them in awe.

(2.) The greatness of his fame and reputation. His name was celebrated throughout all the neighbouring countries, v. 8. and it was a good name, a name for good things w-ith God and good people. This is true fame, and makes a man truly honourable.

(3.) His buildings. While he acted offensivelv abroad, he did not neglect the defence of his kingdom at hon>e, but built towers in Jerusalein, and fortified themy v. 9. Much of the wall of Jerusalem was, in his father's time, broken down, particularly at the comer gate, ch. 25. 23. probably, his father had repaired it, but he, to prevent the like mischief for the future, fortified it, and built a tower at the comer gate. But his best fortification of Jerusalem was his close adherence to the worship of God, which if his father had not forsaken, the wall of Jerusalem had not been broken down. While he fortified the city, he did not forget the country, but built towers m the desert too, v. 10. to protect the country people from the inroads of the phmderers, bands of which sometimes alarmed them and plundered them, as ch. 21. 16.

(4.) His husbandr)'. He dealt much in cattle and corn, employed manj^ hands, and got much wealth by it, for he took a pleasure in it, he loved husbandry, v. 10. and, probably, did himself iiv-

II. CHRONICLES, XXVI.

spect his affairs in the country, which was no disparagement to him, but an advantage, as it encouraged industry among his subjects. It is an honour to the husbandman's calUng, that one of the must illustrious princes of the house of David followed it and loved it. He was none of those that delight in war, nor did he addict himself to sport and pleasure, but delighted in the innocent and quiet employments of the husbandman.

(5.) His standing armies. He had, as it should seem, two military establishments. [1.] A host of JiglUing men that were to mt^ke excursions abroad, they went out to war by bands, v. 11. They fetched in spoil from the neighbouring countries by way of reprisal for the depredations they had so often made upon Judah. [2.] Another army {or guards and garrisons, that were ready to defend the country in case it should be invadei, x'. 12, 13. So great were their number and valour, that they made war with mighty flower; no enemy durst f ice them, or, at least, could stand before them. Men unarmed can do little in war; Uzziah therefore furnished himself with a great armory, whence his soldiers were supplied with arms offensive and defensive, v, 14. spears, bows, and slings, shields, helmets, and habergeons; swords are not mentioned, because it is probable that every man had a sword of his own, which he wore constantly. Engines were invented, in his time, for annoying besiegers with darts and stones shot from the towers and bulwarks, t. 15. What pity it is that the wars and fightings which come from men's lusts, have made it necesary for cunning men to employ their skill in inventing instruments of death!

16. But when he was strong, his heart was lifted up to his destruction : for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense. 17. And Aza-riah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men : 18. And they withstood IJz-ziah the king, and said unto him, Itpertain-eJh not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense : go out of the sanctuary; for thou hast trespassed: neither shall it be for thine honour from the Lord God. 19. Then [Jzziah was wroth, and had a censer in iiis !iand to burn incense; and while he was wroth with the priests, the leprosy even arose up in his forehead before the priests in the house of the Lord, from beside the incense-altar. 20. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. 21. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord; and Jotham his son u:as over the king's house, judging the people of the land. 22. Now the rest of the acts of Uz-

ziah, first and last, did Isaiah the prophet, the son of Amoz, write. 23. So Uzziah slept with his fathers, and they buried him with his fathers in the field of the burial which belonged to the kings; for they said. He is a leper: and Jotham his son reigned in bis stead.

Here is the only blot we find on the name of king Uzziah, and it is such a one as lies not on any othri of the kings. Whoredom, murder, oppression, persecution, and especially idolatry, gave charac ters to the bad kings, and some of them blemishes to the good ones, David himself not excepted, wit ness the matter of Uriah. But we find not Uzziah charged with any of these; yet he transgressed against the Lord his God, and fell under the marks of his displeasure for it; not, as other kings, in vexR tious wars or rebellions, but an incurable disease.

I. His sin was, invading the priests' office. The good way is one, by-paths are many; the transgression of his predecessors was, forsaking the temple of the Lord, and flying off from it, ch. 24. 18. and burning incense upon idolattous altars, ch. 25. 14. His transgression was, intruding into the temftle of the Lord, further than was allowed him, and attempting to burn incense ufion the a/^ar of God, for which, it is likely, he pretended an extraordinary zeal and affection. See how hard it is to avoid one extreme, and not run into another.

1. That which was at the bottom of his sin, was, pride of heart, a lust that ruins more than any other whatever. When he was strong, v. 16. (and he was marvellously helped by the good providence of God till he was so, v. 15.) when he was grown very great and considerable in wealth, interest, and power, instead of lifting up the name of God in gratitude to him who had done so much for him, his heart was lifted u/i to his destruction. Thus the prosperity of fools, by puflRng them up with pride, destroys them. Now that he had done so much business, and won so much honour, he began to think no business, no honour, too great or too good for him; no, not that of the priesthood. Men's pretending to forbidden knowledge, and exercising themselves in things too high for them, are owing to the pride of their heart, and the fleshly mind thev are vainly p. uffed up. with.

2. His sin was, going into the temple of the Lord to burn incense; probably, on some solemn feast day, or when he himself liad some special occasion for supplicating the divine fa\our. What should move him to this piece of presumption, or put it into his head, I cannot conjecture: none of all his predecessors, not the best, not the worst, attempted it: the law, he knew, was express against him, and there was no usage or precedent for him: he could not pretend any necessity, as there was for David's eating the show-bread, (l.) Perhaps he fancied the priests did not do their office so dexterously, decently, and devoutly, as they ought, and he could do it better. Or, (2.^ He observed that the idolatrous kings did themselves burn incense at the altars of their gods; his father did so, and Jeroboam, 1 Kings 13. 1. an ambition of which honour was perhaps one thing that tempted them from the house or God, where it was not permitted them; and he, being resolved to cleave to God's altar, would try to break through this restraint, and come as near it as the idolatrous kings did to their altars. But it is called a transgression against the Lord his God. He wai not content witli the honours God had put upon him, Ijut would usurp those that were forbidden him, like our first parents.

3. He was opposed in this attempt by the chief

r87

priest and other priests that attended and assisted him, V. 17, J8. They were ready to burn incense for the kin^, according to the duty of their place; but if he offer to do it himself, they plainly let him know that he meddles with that which does not belong to him, and it is at his peril. They did not resist him by laying violent hands on him, though they were valiant men, but by reasoning with him, and showing him, (1.) That it was not lawful for him to bum incense: "It apfiertaineth not to thee, O Uz-ziah, but to the priests, whose birth-right it is, as sons of Aaron, and who are consecrated to the service." Aaron and his sons, were appointed by the law to burn incense, Exod. 30. 7. See Deut. 33. 10. 1 Chron. 23. 13. David had blessed the people, Solomon and Jehoshaphat had prayed with them and preached to them; Uzziah might ha\e done this, and it would have been to his pmise; but for burning incense, that service was to be performed by the priests only. The kingly and priestly offices wei-e separated by the law of Moses, not to be united again but in the person of the Messiah. If Uzziah did intend to honour God, and gain acceptance with him, in what he did, he was quite out in his aim; for being a service purely of divine institution, he could not expect it should be accepted, unless it were done in the way, and by the hands, that God had appointed. (2.) That it was not safe. It shall nothe for thine ho?70ur from the Lord God; more is implied; " It will be thy disgrace, and it is at thy peril." The law runs express against all strangers that came nigh. Numb. 3. 10.—18. 7. that is, all that were not priests. Korah and his accomplices, though Levites, paid dear for offering to burn incense, which was the work of the priests only. Numb. 16. 35. The incense of our prayers must be, by faith, put into the hands of our Lord Jesus the great Higli Pi-iest of our profession, else we cannot expect it should be accepted by God, Rev. 8. 3.

4. He fell into a passion with the priests that re-pi-oved him, and would push forward to do what he intended notwithstanding, v. 19. Uzziah was wroth, and would not part with the censer out of his hand: he took it ill to be checked, and would not bear it. JVitimur in vetitum — We are prone to do what is forbidden.

II. His punishment was, an incurable leprosy, which rose up in his forehead while he was contending with t1ie priests. If he had submitted to the priests' admonition, acknowledged his error and gone back, all h^ul been well; but whe?i he was wroth with the priests, and fell foul upon them, then God was wroth with him, and smote him with a plague of leprosy. Josephus says that he threatened the priests with death if they opposed him, and that then the earth shook, the roof of the temple opened, and through the cleft a beam of the sun darted directly upon the king's face, wherein immediately the leprosy appeared. And some conjecture, that that was the earthquake in the days of Uzziah which we read of Amos 1. 1. and Zech. 14.5.

Now this sudden stroke,

1. Ended the controversy between him and the priests; for when the leprosy appeared, they were imboldened to thrust him out of the temple; nay, he h'lmseli hasted to go out, because the Lord had smitten him with a disease which was, in a particular manner, a token of his displeasure, and which he knew secluded him from common converse with men, much more from the altar of God. He would not be convinced by what the priests said, but God took an effectual course to convince him. If presumptuous men will not be made to see their error by the judgments of God's mouth, the}- shall be made to see it by the judgments of his hand. It evidenced some religious fear of God in the heart

of this king, even in the midst of \\'s transgression that, as soon as he found God was angry with liim, he not only let fall his attempt, but retired with tlie utmost precipitation. Though he strove with the priests, he would not strive with his Maker.

2. It remained a lasting punishment of his transgression; for he continued a leper to the day of his death, shut up in confinement, and shut out from society, and forced to leave it to his son to manage all his business, v. 21. Tiius God gave an instance of his resisting the proud, and of his jealousy for the purity and honour of his own institutions: thus he gave fair warning even to great and good men to know and keep their distance, and not to intrude into those things which they have not seen: thus he gave Uzziah a loud and constant call to repentance, and a long space to repent, which we have reason to hope he made a good improvement of. He had been a man of much business in the world, but being taken off from that, and confined to a seneral house, he had leisure to think of anotlier world, and prepare for it. By this judgment upon the king, God intended to possess the people with a great veneration for the temple, the priesthood, and other sacred things, which they had been apt to think meanly of. vV'hile the king was a leper, he was as good as dead, dead while he lived, and buried alive; and so the law was, in effect, answered, that the stranger which Cometh nigh, shall be put to death. The disgrace survived him; for when he was dead, they would not bury him in the sepulchres of the kings, because he was a leper, which stained all his other glory.

3. It was a punishment that answered the sin, as face does to face in a glass. (1.) Pride was at the bottom of his transgression, and thus God humbled him, and put dishonour upon him. (2.) He invaded the office of the priests in contempt of them, and God struck him with a disease, which in a particular manner made him subject to the inspection and sentence of the priests; for to them pertained the judgment of the leprosy, Deut. 24. 8. (3.) He thrust himself into the temple of God, whither the priests only had admission, and for that was thrust out of the very courts of the temple, into which the meanest of his subjects that were ceremonially clean, had free access. (4.) He confronted the priests that faced him and opposed his presumption, and for that the leprosy rose in his forehead, which, in Miriam's case, is compared to her father's spitting in her face. Numb. 12. 14. (5.) He invaded the dignity of the priesthood which he had no right to, and is for that deprived even of his royal dignity which he had a right to. They that covet forbidden honours, forfeit allowed ones. Adam, by catching at the tree of knowledge which he might not eat of, debarred himself from the tree of life which he might have eaten of. Let all that read it say. The Lord is righteous.

CHAP. XXVII.

Here is a very short account of the reign of Jotham, a pious prosperous prince, whom one would wish to have known more of, but we m ly better dispense with the brevity of his story, because that which lengthened the history of the three last kings, was, their degeneracy in their latter end, which we have had a faithful account ol; but there was no occasion for such a melancholy conclusion of the history of this reign, which is only an account,

I. Of the date and continuance of his reign, v. 1, 8.

II. The general good character of it, v. 2, 6. III. The prosperity of it, v. 3. .5. IV- The period of it, v. 1, 9.

1. XOTHAM loas twenty and five years

tJ old when he began to reign; and he

reigned sixteen years in Jerusalem. His

mother's name also was Jerushah, ihe

/88

II. CHRONICLES, XXVIII.

daughter of Zadok. 2. And he did that which was right in the sight of the Lord, according to all that his father Uzziah did : howbeit he entered not into the temple of the Lord. And the people did yet corruptly. 3. He built the high gate of the house of the Lord, and on the wall of Ophel he built much. 4. Moreover, he built cities in the mountains of Judah : and in the forests he built castles and towers. 5. He fought also with the king of the Ammonites, and prevailed against them. And the children of Amnion gave him the same year a hundred talents of silver, and ten thousand measures of wheat, and ten thousand of barley. So much did the ciiildren of Am-mon pay unto him, both the. second year and the third. 6. So Jolham became mighty, because he prepaied his ways before the Lord his God. 7. Now the rest of the acts of Jotham, and all his wars, and his ways, lo, they are written in the book of the kings of Israel and Judah, 8. He was five and twenty years old when he began to reign, and reigned sixteen years in Jerusalem. 9. And Jotham slept with his fathers, and they buried him in the city of David: and Ahaz his son reigned in his stead.

There is not much more related here concerning Jotham, than we had before, 2 Kings 15. 32, &c.

1. That he reigned well: he did that which was right in the sight of the Lord; the course of his reign was good, and pleasing to God, whose favour he made his end, and his word his rule, and (which shows that he acted from a good principle) he /ire-fiared his ways before the Lord Ms God, v. 6. that is, He walked circumspectly and with much caution, contrived how to shun that which was evil, and compass that which was good: he looked before him, and cast his affairs into such a posture and method as made the regular management of them more easy. Or, he established or fixed his ways before the Lord, that is, he walked steadily and constantly in the way of his duty, was uniform, and resolute in it; not like some of those that went before him, who, though they had some good in them, lost their credit by their inconstancy, and inconsistency with themselves. They had run well, but something hindered them. It was not so with Jotham.

Two things are observed here in his character:

(1.) What was amiss in his father he amended in himself, v. 2. He did according to all that his father did well and wisely; howbeit, he Avould not imitate him in what he did amiss; for he entered not into the temfile of the Lord to burn incense as his father did; but took warning by his fate not to dare so presumptuous a thing. Note, We must not imitate the best men, and those we have the greatest veneration for, any further than they did well; but, on the contrary, their falls, and the injurious consequences, must be warnings to us to walk the more circumspectly, that we stumble not at the same stone that they stumbled at.

(2.) What was amiss in his people he could not ■orevail to amend. The peofile yet did corruptly. Perhaps it reflects some blame upon him, that he was wanting in his part toward the refoi-mation of

the land. Men may be very good themselves, and yet not have courage and zeal to do what they might do toward the reforming of others. However, it certainly reflects a great deal of blame upon the people, that they did not do what they might have done to improve the advantages of so good a reign: they had good instructions given them, and a good example set before them, but they would not be reformed; so that even in the reign of their good kings, as well as the bad ones, they were treasuring up wrath against the day of wrath; for they still did corruptly, and the Founder melted in vain,

2, That he prospered, and became truly reputable.

(1.) He built. He began with the gate of the house of. the Lord, which he repaired, beautified and raised. He then fortified the wall of Ofihel, and built cities in the inountaiiis of Judah, v. 3, 4. took all possible care for the fortifying of his country and the replenishing of it,

(2.) He c('nquered. Prevailed against the Ammonites, who had invaded Judah in Jehoshaphat's time, ch. 20. 1. He triumphed over them, and exacted great contributions trom them, v. 5,

(3.) He became mighty, v. 6. in wealth and power, and influence upon the neighbouring nations, who courted his friendship, and feared his displeasure; and this he got by preparing his ways before the Lord his God. The more steadfast Ave are in religion, the more mighty we are both for the resistance of that which is evil, and for the performance of that which is good.

3. That lie finished liis course too soon, but finished it with honour; he had the unhappiness to die in the midst of his days; but, to balance that, the happiness not to outlive his reputation, as his 3 last predecessors did. He died when he was but 41 years of age, x'. 8. but his wars aiid his ways, hi? wars abroad and his ways at home, were so glorious, that they were recorded in the book of the kings of Israel, as well as the kings of Judah, v. 7. The last words of the chapter convey the painful intelligence, that Ahaz his son reigned in his stead, whose character, in all respects, was the reverse of his. When the wealth and power which wise men have done good with, devolve upon fools that will do hurt with them, it is a lamentation, and shall be for a lamentation.

CHAP. XXVIIT.

This chapter is the history of the reign of Ahaz the son of Jotham; a bad reign it was, and which helped to augment the fierce anger of the Lord. We have here, I. His great wickedness, V. )..4. II. The trouble he brought himself into by it, v. 5. . 8. III. The reproof which God sent by a prophet to the army of Israel for trampling upon their brethren of Judah, and the obedient ear they ^ave to that reproof, v. 9. .15. IV, The many calamities that followed after to Ahaz and his people, v. 16.,21. V. The continuance of his idolatry notwithstanding, V. 22. ,25, and so his story ends, v. 26, 27.

1. A HAZ was twenty years old when he f\. began to reign ; and he reigned sixteen years in Jerusalem : but he did not that which ivas right in the sight of the Lord, like David his father: 2. For he walked in the ways of the kings of Israel, and made also molten images for Baalim. 3. Moreover, he burnt incense in the valley of the son of Hinnom, and burnt his children in the fire, after the abominations of the heathen, whom the Lord had cast out before the children of Israel. 4. He sacrificed also,

7b'J

and burnt incense in the high places, and on the hills, and under every green tree. 5. Wherefore the Lord his God dehvered him into the hand of the king of Syria ; and they smote him, and carried away a great multitude of them captives, and brought them to Damascus; and he was also deUvered into the hand of the king of Israel, who smote him with a great slaughter.

Never surely had a man a greater opportunity of doing well than Ahaz had, finding things in a good posture, the kingdom rich and strong, and religion established; and yet here we have him in these few verses,

1. Wretchedly corrupted and debauched. He had had a good education given him, and a good example set him; but parents cannot give grace to their children: all the instructions he had, were lost upon him, he did not that which was right in the sight of the Lord, v. 1. nay he did a great deal that was wrong, a wrong to God, to his own soul, and to his people; he walked in the way of the revolted Israelites, and the devoted Canaanites, made molten images, and worshipped them, contrary to the second commandment; nay he made them for Baalim, contrary to the first commandment. He forsook the temple of the Lord, and sacrificed and burnt incense on the hills, as if those would place him nearer heaven; and under every green tree, as if those would signify the protection and iufluence of heaven by their shade and dropping. To complete his wickedness, as one perfectly divested of all natural affection as well as religion, and perfectly devoted to the service and interest of the great enemy of mankind, he burnt his children in the fire to Moloch, v. 3. not thinking it enough to dedicate them to that infernal fiend by causing them to pass through the fire. See what an absolute sway the prince of the power of the air bears among the children of disobedience.

2. Wretchedly spoiled and made a prey of. When he forsook God, and, at a vast expense, put himself under the protection of false gods, God, who, of right, was his God, delivered him into the hands of his enemies, v. 5. (1.) The Syrians in-

■ suited him, and triumphed over him, beat him in the field, and carried away a great many of his people into captivity. (2.) The king of Israel, though an idolater too, was made a scourge to him, and smote him with a great slaughter. The people suffered by these judgments, their blood was shed, their country wasted, their families ruined; for when they had a good king, though they did cor-rujitly, ch. 27. 2. yet then his goodness sheltered them; but now that they had a bad one, all their defence was departed from them, and an inundation of judgments broke in upon them. They that knew not their happiness in the foregoing reign, were taught to value it by the miseries of this reign.

6. For Pekah the son" of Remaliah slew in Judah a hundred and twenty thousand in one day, which were all valiant men ; because they had forsaken the Lord God of their fathers. 7. And Zichri, a mighty man of Ephraim, slew Maaseiah the king's son, and Azrikam the governor of the house, and Elkanah that was next to the king. 8. And the children of Israel carried away captive of their brethren two hundred thou-

sand, women, sons, and daughters, and took also away much spoil from them, and brought the spoil to Samaria. 9. But a prophet of the Lord was there, whose name loas Oded; and he went out before the host that came to Samaria, and said unto them, Behold, because the Lord God of your fathers was wroth with Judah, he hath delivered them into your hand, and ye have slain them in a rage that reacheth up unto heaven. 10. And now ye purpose to keep under the children of Judah and Jerusalem for bondmen and bondwomen unto you: but are there not with you, even with you, sins against the Lord your God? 11. Now hear me, therefore, and deliver the captives again, which ye have taken captive of youi brethren; for the fierce wrath of God is upon you. 12. Then certain of the heads of the children of Ephraim, Azariah the son of Johanan, Berechiah the son of Mesh-illemoth, and Jehizkiah the son of Shal-lum, and Amaza the son of Hadlai, stood up against them that came from the war. 13. And said unto them, Ye shall not bring in the captives hither: for whereas we have offended against the Lord already, ye intend to add more to our sins and to our trespass; for our trespass is great, and there is fierce wrath against Israel. 14. So the armed men left the captives and the spoil before the princes and all the congregation. 15. And the men which were expressed by name rose up, and took the captives, and with the spoil clothed all that were naked among them, and arrayed them, and shod them, and gave them to eat and to drink, and anointed them, and carried all the fee ble of them upon asses, and brought them to Jericho, the city of palm-trees, to their brethren: then they returned to Samaria

We have here,

I. Treacherous Judah under the rebiikes of God's providence, and they are very severe. Never was such bloody work made among them, since they were a kingdom, and by Israelites too. Ahaz walked in the ways of the kings of Israel, and the king of Israel was the instrument God made use of for his punishment. It is just with God to make those our plagues, whom we make our patterns, or make oursehes partners with in sin. A war broke out between Judah and Israel, in which Judah was worsted. For, 1. There was a great slaughter of men in the field of battle; vast numbers; 120,000 men, and valiant men too at other times, were slain, v. 6. and some of the first rank; the king's son for one. He had sacrificed some of his sons to Moloch, justly therefore is this sacrificed to the divine vengeance. Here is another that was 7iext the king, his friend, the prime-minister of state, or perhaps next him in the battle, so that the king himself had a narrow escape, v. 7. The kingdom of Israel was not strong at this time, and yet strong enough to bring this great destruction upon Judah. But certainly so many men, great men, stout men, could

11. CHRONICLES, XXVIII.

not have been ciit off in one day, if they had not been strangely dispirited, both by the consciousness of their own guilt, and by the righteous hand of God upon them. Even vaUant men were numbered as snec/ifor the slaughter, and became an easy prey to the enemy, becaicse they had forsaken the Lord God of theirj'athers, and he had therefore forsaken them. 2. There was a great captivity of women and children, v. 8. When the army in the field was routed, the cities, and towns, and country-villages, were all easily stripped, the inhabitants taken for slaves, and their wealth for a prey.

II. Even victorious Israel under the rebukes of God's word, for the bad principle they had gone upon in making war with Judah, and the bad use they made of their success ; and the good effect of this rebuke. Here is,

1. The message which God sent them by a prophet, who went out to meet them, not to applaud their valour, or congratulate them on their victory, though they returned laden with spoils and triumphs, but in God's name to tell them of their faults, and warn them of the judgments of God.

(1.) He tells them how they came by this victory of which they were so proud; it was not because God favoured them, or that they had merited it at his hand, but because he was wroth with Judah, and made them the rod of his indignation. JS/otfor your righteousness, be it known to you, hut for their •wickedness, (Deut. 9. 5.) they are broken off; therefore be not ye high-minded, but fear, lest God also s/iare not you, Rom. 11. 20, 21.

(2.) He charges them with the abuse of the power God had given them over their brethren. They understand not what victory is, who think it gives them authority to do what they will, and that the longest sword is the clearest claim to lives and estates; {Jusque datum sceleri — Might is right;) no, as it is impolitic not to use a victory, so it is impious to abuse it. The conquerors are here reproved, [1.] For the cruelty of the slaughter they had made in the field. They had indeed shed the blood of war, in war; we suppose that to be lawful, but it turned into sin to them, because they did it from a bad principle of enmity to their brethren, and after a bad manner, with a barbai'ous fury, a rage reaching ufi to heaven, that is, that cries to God for vengeance against such bloody men, that delighted in military execution. They that serve God's justice, if they do it with rage and a spirit of revenge, make themselves obnoxious to it, and forfeit the honour of acting for him: for the wrath of man worketh not the righteousness of God. [2. ] For the imperious treatment they gave their prisoners. " Ye now fiurfiose to keefi them under, to use them or sell them as slaves, though they are your brethren and free-bom Israelites." God takes notice of what men purpose, as well as what they say and do.

(3.) He reminds them of their own sins, by which they also were obnoxious to the wrath of God. Are they not with you, even with you, sins against the Lord your God? He appeals to their own consciences, and to the notorious evidence of the thing. " Though you are now made the instni-ments of correcting Judah for sin, yet do not think that you are therefore innocent yourselves; no, you also are guilty before God." This is intended as a check, [1.] To their triumph in their success; *' You are sinners, and it ill becomes sinners to be proud; you have carried the day now, but be not secure, the wheel may ere long return upon yourselves, for if judgment begin thus with those that have the house of God among them, what shall be the end of such as worship the calves?" [2.] To their severity toward their brethren; "You have now got them under, but you ought to show mercy

to them, for you yourselves are undone if you do not find mercy with God. It ill becomes sinners to be cruel. You ha\e transgressions enough to answer for already, and need not add this to the rest."

(4.) He commands them to release the prisoners, and to send them home again carefully, v. 11. for, you having sinned, the fierce wrath of God is ufion you, and there is no other way of escaping it than by showing mercy.

2. The resolution of the princes, thereupon, not to detain the prisoners. 1 hey stood ufi against them that came from the war, though flushed with victory, and told them, plainly, that they should not bring their captives to Samaria, v. 12, 13. They had sin enough already to answer for, and would have nothing done to add to their trespass. In this they discovered an obedient regard to the word of God by his prophet, and a tender compassion toward their brethren, which was wrought in them by the tender mercy of God; for he regarded the affliction of this poor people, and heard their cry, and ?nade them to b<' fiitied of all them that carried them captives, Ps. 106. 44, 46.

3. The compliance of the soldiers with the resolution of the princes in this matter, and the dismission of the captives thereupon. (1.) The armed men, though, being armed, they might by force have maintained their title to what they got by the sword, acquiesced, and left their captives and the spoil to the disposal of the princes, v. 14. and herein they showed a more true heroic bravery than they did in taking them. It is a great honour for any man to yield to the authority of reason and religion against his interest. (2.) The princes very generously sent home the poor captives well accommodated, v. 15. Those that hope to find mercy with God, must learn hence with what tenderness to carry themselves toward those that lie at their mercy. It is strange that these princes, who, in this instance, discovered such a deference to th( word of God, and such an influence upon the people, had not so much grace, as, in obedience to the calls of God by so many prophets, to root idolatry out of their kingdom, which, soon after this, was the ruin of it.

16. At that time did king Ahazsend unto the kings of Assyria to help him. 17. For again the Edomites had come and smitten Judah, and carried away captives, 18. The Philistines also had invaded the cities of the low country, and of the south of Judah, and had taken Beth-shemesh, and Ajalon, and Gederoth, and Shocho with the villages thereof, and Timnah with the villages theie-of; Gimzoalso and the villages thereof: and they dwelt there. 19. For the Lord brought Judah low, because of Ahaz king of Israel: for he made Judah naked, and transgressed sore against the Lord. 20. And Tilgath pilneser king of Assyria came unto him, and distressed him, but strengthened him not 21. For Ahaz took away a portion out of the house of the Lord, and 02il of the house of the king, and of the princes, and gave it unto the king of Assyria : but he helped him not. 22. And in the time of his distress did he trespass yet more against the IjORd : this is that king Ahaz. 23. For ho sacrificed unto the gods of Damascus, which smote

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him: and he said, Because the gods of tlx^ kings of Syria help them, tkenfore will I sacrifice to them, that they may help me. But they were the ruin of him, and of all Israel. 24. And Ahaz gathered together the vessels of the house of God, and cut in pieces the vessels of the house of God, and shut up the doors of the house of the Lord, and he made him altars in every corner of Jerusalem. 25. And in every several city of Judah he made high places to burn incense unto other gods, and provoked to anger the Lord God of his fathers. 26. Now the rest of his acts, and of all his ways, first and last, behold, they are written in the book of the Kings of Judah and Israel. 27. And Ahaz slept with his fathers, and they buried him in the city, even in Jerusalem ; but they brought him not into the sepulchres of the kings of Israel • and Hezekiah his son reigned in his stead.

Here is,

I. The great distress which the kingdom of Ahaz, was reduced to for his sin. In general, 1. The Lord brought Judah low, v. 19. They had lately been very high in wealth, and power; but God found means to take them down, and make them as despicable as they had been formidable. They that will not humble themselves and fear the woi'd of God, will justly be humbled by his judgments. Iniquity brings men low, Ps. 106. 43. 2. Ahaz made Judah naked. As his sin debased them, so it exposed them. It made them naked to their shame; for It exposed them to contempt, as a man unclothed. It made them naked to their danger; for it exposed them to assaults, as a man unarmed, Exod. 32. 25. Sin strips men. In particular, the Edomites, to be revenged for Amaziah's cruel treatment of them, ch. 25. smote Judah, and carried off many captives, t;. 17. The Philistines also insulted them, took and kept possession of several cities and villages that lay near them, v. 18. and so they were revenged for the incursions which Uzziah had made upon them, ch. 26. 6. And, to show that it was purely the sin of Ahaz that brought the Philistines upon his country, in the very year that he died, the prophet Isaiah foretold the desti-uction of the Philistines bv his son, Isa. 14. 28, 29.

II. The addition which Ahaz made both to the n itional distress, and the national guilt.

1. He added to the distress, by making court to strange kings, in hopes they would relieve him. When the Edomites and Phihstines were vexatious to him, he sent to the kings of Assyria to helfi him, V. 16. for he found his own kingdomweakened and made naked, and he could not put any confidence in God, therefore was at a vast expense to get an interest in the king of Assyria. He pillaged the house of God, and the king's house, and squeezed the princes for money to hire these foreign forces into his service, v. 21. Though he had conformed to the idolatry of the heathen nations, his neighbours, they did not value him for that, nor love him the better, nor did his compliance, by which he lost God, gain them, nor could he make any interest in them but with his money. It is often found that wicked men themselves have no real affection for those that revolt to them, nor do they care to do them a kindness. A degenerate br;mch is looked upon, on all sides, as an abominable branch, Isa. 14.

19. But what did Ahaz get by the king of Assyria? Why, he came to him, but he distressed him, and strengthened him not, v. 20. helped him not, v. 21. The forces of the Assyrian quartered upon his country, and so impoverished and weakened it; they grew insolent and imperious, and created him a great deal of vexation, like a broken reed, which not only fails, but pierces the hand.

2. He added to the guilt, by making court to strange gods, in hopes they would relieve him. In his distress, instead of repenting of his idolatry, which he had reason enough to see the folly of, he trespassed yet more, v. 22. was more mad than ever upon his idols: a brand of infamy is here set upon him for it. T'his is that king Ahaz, that wretched man, who was the scandal of the house of David, and the curse and plague of his generation. Note, Those are wicked and vile indeed, that are made worse by their afflictions, instead of being made better by them; who, in their distress, trespass yet more, have their corruptions exasperated by that which should mollify them, and their hearts move fully set in them to do evil. Let us see what his trespass was. (1.) He abused the house of God; for he cut in pieces the -vessels of it, that the priests might not perform the service of the temple, or not as it should be, for want of vessels; and, at length, shut up the doors, that the people might not attend it, v. 24. This was worse than the worst of the kings before him had done. (2.) He confronted the altar of God, for he inade him altars in every corner of Jerusalem; so that, as the prophet speaks, they were like heaps in the furrows of the field, Hos. 12. 11. And in the cities of Judah, either by his power, or by his purse, or by both, he erected high places for the people to burn incense to what idol they pleased, as if on purpose to provoke the god of his fathers, v. 25. (3.) He cast off God himself; for he sacrificed to the gods of Damascus, V. 23. not because he loved them, for he thought they smote him; but because he feared them, thinking that they helped his enemies, and that if he could bring them into his interest, they would help him. Foolish man! It was his own God that smote him, and strengthened the Syrians against him,not the gods of Damascus; had he sacrificed to him, and to him only, he would have helped him. But no marvel that men's affections and devotions are misplaced, when they mistake the author of their trouble and their help. And what comes of it? The gods of Syria befriend Ahaz no more than the kings of Assyria did; they were the ruin of him, and all Israei. This sin provoked God to bring judgments upon them, to cut him off in the midst of his days, when he was but 36 years old; and it debauched the people so, that the reformation of the next reign could not prevail to cure them of their inclination to idolatry, but they retained that root of bitterness till the captivity in Babylon plucked it up.

The chapter concludes with the conclusion of the reign of Ahaz, v. 26, 27. For aught that appears, he died impenitent, and therefore died inglorious; for he was not buried in the sepulchres of the kings. Justly was he thought unworthy to be laid among them, who was so unlike them; to be buried with kings, who had used his kingly power for the destruction of the church, and not for its protection or edification.

. CHAP. XXIX.

We are here enterinsr upon a pleasant scene, the irood and glorious reign of Hezekiah; in which we shall find more of God and religion, than, perhaps, in any of the good rei<Tns we have yet met with, for he was a yeyv zea-iou°s, devout, ffood man, none like him. In this chapter, we have an account of the work of reforniaLion which he

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II. CHRONICLES, XXTX.

ffct about with vi<rour, immediately after his accession to the crown. Here is, I- His exhortaiion to the priests and LeviteS, whtn he put them in posses.-ion of the house of God a;,'ain, v. 1..H. II. The care and pains uhich the Levites took to cleanse the teniple, and put things into order there, v. 12.. 19. HI. A solemn revival of God's ordinances that had been neglected, in which atonement was made for the sins of the last reign, and the wheels set a-going again, to the great satisfaction of king and people, v. 20., 36.

1. ~ffTEZEKLA.H began to reign when he XI 7/Y/.S' five and twenty years old ; and he reigned nine and twenty years in Jerusalem ; and his mother's name ivas Abijah the daughter of Zechariah. 2. And he did that which was right in the sight of the Lord, according to all that David his father had done. 3. He, in the first year of his reign, in the first month, opened the doors of the house of the Lord, and repaired them. 4. And he brought in the priests and the Levites, and gathered them together into the east street, 5. And said unto them. Hear me, ye Levites; Sanctify now yourselves, and sanctify the house of the Lord God of your fathers, and carry forth the filthiness out of the holy place. 6. For our fathers have trespassed, and done that which ivas evil in the eyes of the Lord our God, and have forsaken him, and have turned away their faces from the habitation of the Lord, and turned their backs. 7. Also tlie}^ have shut up the doors of the porch, and put out the lamps, and have not burnt incense, nor offered burnt-offerings in the holy place^ unto the God of Israel. 8. Wherefore the wrath of the Lord was upon Judah and Jerusalem, and he hath delivered them to trouble, to astonishment, and to hissing, as ye see with your eyes. 9. For, lo, our fathers have fallen by the sword, and our sons, and our daughters, and our wives, are in captivity for this. 10. Now it is in my heart to make a covenant with the Lord God of Israel, that his fierce wrath may turn away from us. 11. My sons, be not now negligent : for the Lord hath chosen you to stand before him, to serve him, and that you should minister unto him, and burn incense.

Here is,

I. Hezekiah's age when became to the crown; he was 25 years old. Joash, who came to the cro^vn after two bad reigns, was but 7 years old; Josiah, who came after two bad reigns, was but 8; which occasioned the delay of the reformation. But Hezekiah was come to years, and so applied himself immediately to it. We may well think with what a sorrowful heart he beheld his father's idolatry and profaneness, how it troublpd him to see the doors of the temple shut vip, though, while his father lived, he durst not open them. His soul no doubt, wept in secret for it, and he vowed, that when he should receive the congregation, he would redress these grievances, which made him do it with more readiness and resolution.

n. His general character. He did that which was right, like David, v. 2. Of several of his predecessors it had been said that they did that which WHS right, but riot like David, not with David's integrity and zeal. But here was one that had as hearty an affection for the ark and law of God as ever David had.

HI. His speedy application to the great work of restoring religion. The first thing he did, was, to o/ien the doors of the house of the Lord, v. 3. We are willing to hope his father had not quite suppressed the temple-ser\ice; for then the holy fire on the altar must have gone out, wliich we do not read of the rekindling of: but he had hindered the people from attending it, and the priests, except such of them as were of his own party, 2 Kings 16. 15. But Hezekiah immediately threw the church doors open, and brought in the priests and Levites. He found Judah low and naked, yet he did not make it his first business to revive the civil interests of his kingdom, but to restore religion to its good posture again. Those that begin with God, begin at the right end of their work, and it will prosper accordingly.

IV. His speech to the priests and Levites. It was well known, no doubt, that he had a real kindness for religion, and w;is disaffected to the corruptions of the last reign; yet we do not find the priests and Levites addressing themselves to him for the restoration of the temple-service, but he calls upon them; which, I doubt bespeaks their coldness as much as his zeal; and perhaps, if they had done their part with vigour, things had not been brought into so very bad a posture as Hezekiah found them in.

Hezekiah's exhortation to the Levites is very pathetic.

1. He lays before them the desolation of religion, and the deplorable state to which it was brought among them, v. 6, 7. Our fathers have trespassed. He said not, my father, because it became him, as a son, to be as tender as might be of his father's name, and because his father would not have done all this, if their fathei s had not neglected their duty. Urijah the priest had joined with Ahaz in setting up an idolatrous altar. He complains, (1.) That the house of God had been deserted; They have forsaken God, and turned thrir backs upon bis habitation. Note, Those that turn their backs iipon God's ordinances, may truly be said to forsake God himself. (2.) That the instituted worship of God there had been let fall; the lamps were not lighted, incense was not burnt; there are still such neglect* as these, and they are no less culpable, if the word be not duly read and opened, for that was signified by the lighting of the lamps, and if prayers and praises be not duly offered up, for that was signified by the burning of incense.

2. He shows the sad consequences of the neglect and decay of religion among them, v. 8, 9. This was the cause of all the calamities they had lain under; God had, in anger, delivered them to trouble, to the sword, and to captivity. When we are under the rebukes of God's providence, it is good for us to inquire whether we have not neglected God's ordiriances, and whether that be not the controversy he has with us.

3. He declares his own full purpose and resolution to revive religion, and make it his business to promote it, v. 10. It is in my heart, that is, " I am fully resolved to make a covenant with the Lord God of Israel," that is, " to worship him only, and in that way which he has appointed; for I am sure that, otherwise, his fierce anger will not turn away from us." This covenant he would not only make himself, but bring his people into the bond of.

4. He engages and excites the Levites and priests to do their duty on this occasion. This he begins

79;?

With, V. 5. this he ends with, v. 11. calls them Le-uiics, to remind them of their obUgation to God, calls thein his sons, to remind them of their relation to himself, that he expected that, as a son ivith the father, they should serve with him in the I'eforma-tion of the land. (1.) He tells them what was their duty; to sanctify themselves Jirst, by repenting of their neglects, reforming their own hearts and lives, and renewing their covenants with God, to do tlieir duty better for the time to come; and then to sanctify the house of God, as his ser\ ants, to make it clean from every thing that was disagreeable, either through the disuse or the profanation of it, and to set it up for the purposes for which it was mtide. (2.) He stirs them up to it, {v. 11.) ^'Be not negligent, or remiss, in y^ur duty. Let not this good work be retarded through your carelessness." Be not deceived, so the margin. Tliey that by their negligence in the service of God, think to mock God, and put a cheat upon him, do but deceive themselves, and put a damning cheat upon their own souls. Be not secure, so some, as if there were no urgent call to do it, or no danger in not doing it. Men's negligence in religion is owing to their carnal security. The consideration he quickens them witli, is, their office. God had herein put honour upon them; he has chosen you to stand before him. God expected work from them; they were not chosen to be idle, to enjoy the dignity, and leave the duty to be done by others, but to serve him, and to minister to him. They must therefore be ashamed of their late remissness, and now that the doors of the temple were opened again, set about their work with double diligence.

1-2. Then the Levites arose, Mahath the son of Aniasai,and Joel the son of Azariah, of (he sons of the Kohathites: and of the sons of Merari ; Kish the son of Abdi, and Azariah the son of Jehalelel: and of the (jershonites ; Joah the son of Zimmah, and I'^den the son of Joah: 13. And of the sons of Ehzaphan ; Shimri, and Jeiel: and of the sons of Asaph ; Zechariah, and Mat-taniah : 14. And of the sons of Heman ; Jehiel, and Shimei: and of the sons of Je-duthun-, Shemaiah, and Uzziel. 15. And they gathered their brethren, and sanctified themselves, and came, according to the commandment of the king, by the words of the Lord, to cleanse tiie house of the Lord. 16. And the priests went into the inner part of the house of the Lord to cleanse it, and brought out all the uncleanness that they found in the temple of the Lord into the court of the house of the Lord. And the Levites took it, to carry it out abroad into the brook Kidron. 17. Now they began on the first daij of the first month to sanctify, and on the eigiith day of the month came they to the porch of the Lord: so they sanctified the house of the Lord in eight days; and in the sixteenth day of the first month they made an end. 18. Then they went in to Hezekiah the king, and said, We have cleansed all the house of the Lord, and the altar of burnt-ofTering, with all the vessels thereof, and the show-

VoL. II.—5 H

bread table, with all the vessels thereof. ] 9. Moreover, all the vessels, which king Ahaz in his reign did cast away in his transgression, have we prepared and sanctified, and, behold, they are before the altar of the Lord.

We have here busy work, good work, and needful work, the cleansing of the house of the Lord.

1. The persons employed in this work were the priests and Levites, who should ha\ e kept it clean, but, not having done that, were concerned to mafce it clean. Several of the Levites are here named; two of each of the three principal houses, Kohath, Ger-shon, and Merari, v. 12. And two of each of the three families of shigers, Asaph, Heman, and Je-duthun, V. 13. We cannot think these are named merely because they were chief in place, for then surely the High Priest, or some of the heads of the courses of the priests, would ht ve been mentioned; but because they were more zealous and active than the rest. When God has work to do, he will raise up leading men to preside in it. And it is not always that the first in place and rank are most fit for service, or most forward to it. These Levites not only bestirred themselves but gathered their brethren, and quickened them to do according to the commandment of the king by the words of the Lord. Observe, They did according to the king's command, but with an eye to God's word; the king commanded them what was already their duty by the word of God, and, in doing it, they regarded God's word as a rule to them, and the king's commandment as a spur to them.

2. The work was cleansing the house of God, (1.) From the common diit it had contracted while it was shut up, dust and cobwebs, and the rust of the vessels; (2.) From the idols and idolatrous altars that were set up in it, which, though kept ever so neat, were a greater pollution to it than if it had been made the common sewer of the city. The priests were none of them mentioned as leading men in this work, yet none but tliey durst go into the inner part of the house, 7io not to cleanse it, which they did, and, perhaps, the High Priest into the Holy of Holies, to cleanse that. And though the Levites had the honour to be the leaders in the work, they did not disdain to be servitors to the priests according to their office; for what filth the priests bn ught into the court, the Levites carried to the brook Kidron. Let not men's usefulness, l>e it ever so eminent, make them forget their place.

3. The exjjedition with which they did this work, was very remarkable. They began on the first day of the first m'-nth, a happy beginning of the new-year, and that promised a good year; thus sliould e\ ery year begin with the reformation of what is amiss, and the purging away, by repentance, of all the defilements contracted the foregoing vear. In eight days they cleared and cleansed the temple, and in eight days more the courts of the temple, v. 17. Let those that do good work, learn to rid work and get it done. Let what is amiss, be amended quickly.

4. The report they made of it to Hezekiah, was very agreeable, v. 18, 19. They ga\e him an account of what they had done, because it was he that set them on work, boasted not of their own care and pains, nor did they come to him to be paid, but to let him know that all the things that had been profaned, were now sanctified according to law, and were ready to be used again whenever he pleased. They knew the good king had set his heart upon God's altar, and longed to be attending that, and therefore they insisted most upon the readiness they had put that into; that the ves-

II. CHRONICLES, XXIX.

sels of the altar were scoured and brightened; those which Aliaz in his transgressions, had cash away, as vessels in which there was no pleasure, those they gathered together, sanctified them, and laid them in their place before the altar. Though the vessels of the sanctuary may be profaned for a while, God will find a time and way to sanctify them. Neither his ordinances, nor his people, shall be suffered to fail for ever.

20. Then Hezekiah the king rose early, Hiul gathered the rulers of the city, and went up to the house of the Lord. 21. And ihey brought seven bullocks, and seven la.iis, and seven lambs, and seven he-goats, for a sin-olfering for the kingdom, and for the sanctuary, and for Judah: and he commanded die priests, the sons of Aaron, to oifer I firm, on the allar of the Lord. 22. So they killed the bullocks, and the priests received the blood, and sprinkled it on the allar: likewise, when they had killed the rams, they sprinkled the blood upon the altar: lliey killed also the lambs, and they sprinkled the blood upon the altar. 23. And they brought forth the he-goats for the sin-olfering before the king and the congregation-, and laid their hands upon them: 24. And the priests killed them, and they made reconciliation with their blood upon the altar, to make an atonement for all Israel; for the king commanded,//jaUhe burnt-offering and the sin-offering should be made for all Israel. 25. And he set the Levites in the house of the Lord with cymbals, with psalteries, and with harps, according to the commandment of David, and of Gad the king's seer, and Nathan the prophet ; for so was the commandment of the Lord by his prophets. 26. And the Levites stood with the instruments of David, and the priests with the trumpets. 27. And Hezekiah commanded to offer the burnt-offering upon the altar. And when the burnt-offering began, the song of the Lord began also with the trumpets, and with the instruments ordained by David king of Israel. 28. And all the congregation worshipped, and the singers sang, and the trumpeters sounded: and all this continued unti^ the burnt-offering was finished. 29. And when they had made an end of offering, the king and all that were present with him bowed themselves, and worshipped. 30. Moreover, Hezekiah the king, and the princes, commanded the Levites to sing praise unto the Lord with the words of David, and of Asaph the seer: and they sang praises with gladness, and they bowed their heads and worshipped. 31. Then Hezekiah answered and said, Now ye have consecrated yourselves imto the Lord, come near, and bring sacrifices

and thank-offerings into the house of tfjp Lord. And the congregation brought in sacrifices and thank-ojferings; and as many as were of a free heart, burnt-offerings. 32 And the number of the burnt-offerings, which the congregation brought, was threescore and ten bullocks, a hundred rams, and two hundred lambs: all ihese were for a burnt-ofifering to the Lord. 33. And the consecrated things ivcre six hundred oxen, and three thousand sheep. 34. But the priests were too few, so that they could not slay all the burnt-oflerings: wherefore their brethren the Levites did help them till the work wag ended, and until the other priests had sanctified themselves; for the Levites ivere more upright in heart to sanctify themselves than the priests. 35. And also the burnt-offerings ivere in abundance, with the fat of the peace-offerings, and the drink-offerings for eijeri/ burnt-offering. So the service of the house of the Lokd was set in order. 36. And Hezekiah i-ejoiced, and all the people, that God had prepared the people: for the thing was do?te suddenly.

The temple being cleansed, we have here an account of the good use that was immediately made of it. A solemn assenil^ly was called to meet the king at the temple, the very next day; {v. 20.) and very glad, no doubt, all the good people in Jerusalem were, when it was said, Let us go in to the house of the Lord, Ps. 122. 1. As soon as Hezekiah heard that the temple was ready for him, he lost no time, but made it appear that he was ready for it. He rose early to go up to the house of the Lord, earlier on that day than on other days, to show that his heart was upon his work there.

Now this day's work was to look two ways:

I. Atonement must be made for the sins of the last reign. They thought it not enough to lament and forsake those sins, but they brought a sin-offering. Even our repentance and reformation will not obtain pardon but in and through Christ, who was made sin, that is, a sin-offering, for us. No peace but through his blood, no not for penitents.

Observe,

1. The sin-offering -was for the kingdom, the sanctuary, and for Jxidah, {v. 21.) that is, to make atonement for the sins of princes, priests, and people, for they had all corrupted their way. The law of Moses appointed sacrifices to make atonement for the sins of the whole congregation, (Lev. 4. 13, 14. Numb. 15. 24, 25.) that the national judgments which their national sins deserved, might be turned away: for this, we must now have an eye to Christ the great Propitiation, as well as for the remission and salvation of particular persons.

2. The law appointed only one goat for a sin-offering, as on the day of atonement, (Lev. 16. 15.) and on such extraordinary occasions as this, Numb. 15. 24. But they hei-e offered seven, {v. 21.) because the sins of the congregation had been very great, and long continued in. Seven is a number of perfection: our great sin-offering is but one, yet that one perfects for ever them that are sanctijie'd.

3. The king and congregation (that is, the representatives of the congregation) laid their hands on the heads of the goats that were f' i- the sin-offering, (r. 23.) thereby owning themselves guilty before

n. CHRONICLES, XXX.

God, and expressing their desire that the guilt of t)ie sinner might be transferred upon the sacrifice. By faith we lay our hands on the Lord Jesus, and so receive the atonement, Rom. 5. 11. ' _ 4. Burnt-offerings were offered with the sin-offerings, seven bullocks, seven rains, and seven lambs. The intention of the burnt-offerings was to give glory to the God of Israel, whom they own as the only true God, which it was proper to do at .the same time that they were by the sin-offering making atonement for tiieir offences. The blood of those, as well as of the sin-offei-ing, was sfirinkled ufion the altar, (v. 22.) to make reconciliation for all Israel, (v. 24.) and not for Judah only; Christ is a Pfopitiation not for the sins of Israel only, hut of the •whole world, 1 John 2. 1, 2.

5. While the offerings were burning upon the altar, the Levites sang the song of the Lord, {v. 27. ) the Psulms composed by David and Asaph, {v. 30.) ■with the musical instruments which God by his prophets had commanded the use of, {v. 25.) and which had been long neglected. Even sorrow for sin must not put us out of tune for praising God. By faith we must rejoice in Christ Jesus as our righteousness; and our prayers and praises must ascend with his offering, to be accepted only in the virtue of it.

6. The king and all the congregation testified their consent to, and concurrence in, all that was

■done, by bowing- their heads and worshi/i/2ing; expressing an awful veneration of the Divine Majesty, by postures of adoi-ation. This is taken notice uf, y. 28'-30. It is not enough for us to be where God is worshipped, if we do not ourselves worship him, and that, not with bodily exercise only, which profits little, but with the heart.

11. The solemnities of this day did likewise look forward: the tennple-service was to be set up again, that it might be continually kept up; and this Heze-kiah calls them to, v. 31. " Now that ye have co7i-secrat.ed yourselves to the Lord, have both made an atonement and m;ide a covenant by sacrifice, are solemnly reconciled and engaged to him; now come near and bring sacri/ices." Note, Our covenant With God must be pursued and improved in communion with him. Having consecrated ourselves, in the first place, to the Lord, we must bring the sacrifices of prayer, and praise, and alms, to his house. ^ Now, in this work, it was found,

1. That the people were free. Being called to it by the king, they brought in their offerings, though not in such abundance as in the glorious days of Solomon, (foi- Judah was now diminished, impoverished, and brought low,) but according to what they had, and as much as one could expect, considering their poverty and the great decay of piety among them. (1.)' Some were so generous as to bring burnt-offerings, which were wholly consumed to the honour of God, and of which tlie offerer had no part; of this sort there were 70 bullocks, 100 rams, and 200 lambs, v. 32. (2.) Others brought peace-offerings and thank-offerings, the fat of which was burnt upon the altar, and the flesh divided between the priests and the offerers; {v. 35.) of this sort there were 600 oxen and 3000 sheep, v. 33. Perhaps the remembrance of their sin, in sacrificing on the high places, made them more willing to bring their sacrifices now to God's altar.

2. That the priests were few, too few for the service, V. 34. Many of them, it is likely, were suspended and laid aside as polluted and uncanonical, for having sacrificed to idols in the last reign, and the rest had not the zeal that one might have expected upon such an occasion; they thought that the king needed not to be so forward, that there was no such necessity for haste in opening the doors of the temple, and therefore took no care to sanctify them- \

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selves, and, being unsanctified, and so unqualified, they made that their excuse for being absent from the service; as if their o/fence would be theirdefence. It IS recorded here, to the perpetual shame of the priests, that though they were so well provided for out of the offerings of the Lord made by fire, yet they did not mind their business! here was work to do, and there wanted proper hands to do it.

3. That the Levites were forward. They had been more upright in heart to sanctify themselves than the priests, {v. 34.) were better affected to the work, and better prepared and qualified for it; this was their praise, and, in recompense for it, they had the honour to be employed in that which was the priests' work; they helped them to Jiay the offerings. This was not according to the law, (Lev. 1. 5, 6.) but the irregularity was dispensed with in cases of necessity, and thus encouragement was given to the faithful zealous Levites, and a just disgrace put upon the careless priests. What the Levites wanted in the ceremonial advantages of their birth and consecration, was abundantly made up in their eminent qualifications of skill and will to do the woi'k.

4. That all were pleased. The king and all the people rejoiced in this blessed turn of affairs, and the new face of religion which the kingdom had put on, V. 36. Two things in this matter pleased them. (1.) That it was soon brought about; the thing was done suddenly, in a little time, with a great deal of e se, and without any opposition. Those that go about the work of God in faith and with resolution, will find that there is not that difficulty in it, which they sometimes imagine, but it will be a pleasing surprise to them to see how soon it is done. (2.) That the hand of God was plainly in it; God had prepared the people by the secret influences of his grace, so that many ot those who had in the last reign doted on the idolatrous altars, were now us much in love with God's altar. This change which God wrought on their minds, did very much expedite and facilitate the work. Let magistrates and ministers do their part toward the reforming of a land, and then let them ti-ust God to do Am, and ascribe to him the glory of what is done, especially when it is done suddenly, and is a pleasing surprise. This is (he Lord's doing, and it is marvellous.

CHAP. XXX.

In this chapter, we hare an account of the solemn passover which Hezekiah kept in the first year of his reign. I. The consultation about it, and the resolution he and his people came to for the observance of it, v. 2 . . 5. H. The invitation he sent to Judah and Israel to come and keep it, V. 1, 6. . 12. III. The jovfu) celebration of it, V. 13. .27. By this, the reformation, set on foot in the foregoing chapter, was greatly advanced, and that nail in Goo's holy place, clenched.

^' A ^^ Hezekiah sent to all Israel and l\. Judah, and wrote letters also to Ephraim and Manasseh, that they should come to the house of the Lord at Jerusalem, to keep the passover unto the Lord God of Israel. 2. For the king had taken counsel, and his princes, and all the congregation in Jerusalem, to keep the passover in the second month. 3. For they could not keep it at that time, because the priests had not sanctified themselves sufficiently, neither had the people gathered themselves together to Jerusalem. 4. And the thing pleased the king and all the congregation. 5. So they established a decree, to m^ke

11. CHRONICLES, XXX.

proclamation throughout all Israel, from Beer-sheba even to Dan, that they should oome to keep tiie passover unto the Lord God of Israel at Jerusalem ; for they had not done it of a long time in such sort as it was written. 6. So the posts went with the letters fiom the king and his princes throughout all Israel and Judah, and according to the commandment of the king, saying, Ye children of Israel, turn again unto the Lord God of Abraham, Isaac, and Israel, and he will return to the remnant of you that are escaped out of the hand of the kings of Assyria. 7. And be not ye like your fathers, and like your brethren, which trespassed against the Lord God of their fathers, icho, therefore, gave them up to desolation, as ye see. 8. Now be ye not stiff-necked, as your fathers were^ but yield yourselves unto the Lord, and enter into his sanctuary, which he hath sanctified for ever; and serve the Lord your God, that the fierceness of his wrath may turn away from you. 9. For if ye turn again unto the Lord, your brethren and your chWdven shallJijid compassion before them that lead them captive, so that they shall come again into this land: for the Lord your God is gracious and merciful, and will not turn away his face from you, if ye return unto him. 10. So the posts passed from city to city, through the country of Ephraim and Manasseh, even unto Zebulun: but they laughed them to scorn and mocked them. 11. Nevertheless divers of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem, 12. Also in Judah, the hand of God was to give them one heart to do the commandment of the king and of the princes, by the word of the Lord.

Here is,

I. A passover resolved upon. The annual feast was instituted as a memorial of the bringing of tlie children of Israel out of Egypt; it happened that the reviving of the temple-service fell within the appointed days of that feast, the 17th day of the 1st month; this brought that forgotten solemnity to mind; •' What shall we do," says Hezekiah, "about the passo\ er? It is a very comfortable ordinance, and has been long neglected; how shall we revive that? The time is lapsed, for this year; we cannot go about it immediately, the congregation is thin, the people have not got notice, the priests are not prepared, v. 3. Must we defer it till another year?" Many, it is likely, were for deferring it; but Hezekiah considered that by that time twelvemonth, the good affections of the people would cool, and it would be too long to want the benefit of the ordinance; and therefore, finding a proviso in the law of Moses, that particular persons who were unclean in the first month, might keep the passover the 14th day of the second month, and be accepted, (Numb. 9. 11.) he doubted not but that it might be extended to the congregation. Whereupon, they resolved to keep the passover in the 2d month. Let

the circumstance give way to the substance, and let not the thing itselt be lost upon a nicety about the time. It is good striking while the iron is hot, and taking people when they are in a good mind. Delays are dangerous.

II. A proclamation issued out to give notice of this passover, and to summon the people to it.

1. An invitation was sent to the ten revolted tribes to stir them up to come, and attend this solemnity. Letters were written to Ephraim and Manasseh to invite them to Jerusalem to keep this passover, {v. 1.) not with any politic design, to bring them back to the house of David, but with a pious design to bring them back to the Lord God of Israel; "Let them take whom they will for their king," says Hezekiah, "so they will but take him fcr their God." The matters in difference between Judah and Israel, either upon a civil or sacred account, shall not hinder, but that if the people of Israel will sincerely return to the Lord their God, Hezekiah will bid them as welcome to the passover as any of his own subjects. Expresses are sent post throughout all the tribes of Israel, with memorials earnestly pressing the people to take this opportunity of returning to the God from whom they had revolted. Now here we ha\ e,

(1.) The contents of the circular letters that were despatched away upon this occasion, in which Hezekiah disco\ ers a great concern both for the honour of God, and for the welfare of the neighbouring kingdom, the prosperity of which he seems passionately desirous of, though he not only received no toll, tribute, or custom, from it, but it had often, and not long since, been vexatious to his kingdom. j This is rendering good for evil.

Observe, [1.] What it is, which he presses them to, (t;. 8.) " Yield yourselves unto the Lord. Before you can come into communion with him, you must come into covenant with him." Gn'e the hand to the Lord; so the word is, that is, " Consent to take him for your God: a bargain is cunfiimed by giving the hand; "Strike this bargain. Join yourselves to him in an everlasting covenant. Subscribe with the hand to be his, Isa. 44. 5. Give him your hand in token of giving him your heart; lay your hand to his plough; devote yourselves to his ser\ ice, to work for him. Yield to him," thut is, "Ccme up to his terms; come under his government; stand it not out any longer against him. Yield to him, to be absolutely and universally at his conmiand, at his disposal; to be, and do, and have, and suffer, whatever he pleases. In order to this, be not stiff-7iecked as your fathers were; let not your corrupt and wicked wills rise up in rebellion against the will of God. Say not that you will do what you please, but resolve to do what he pleases." We perceive in the carnal mind a stiffness and obstinacy, an un-aptncss to comply with God; we have it from our fathers, it is bred in the bone with us; this must be conquered; and the will that had in it a spirit of contradiction, must be melted into the will of (iod; and to his yoke the neck that was an iron sinew, must be bowed and fitted. In pursuance of this resignation to God, he presses them to enter into the sanctuary, that is, to attend upon him in that place which he had chosen to put his name there, and serve him in the ordinances which he had appointed. " The doors of the sanctuary are now opened, and ytu have liberty to enter; the temple-service is now revived, and you are welcome to join in it." The king says. Come; the princes and priests say. Come, whoever will let him come. This he calls, (7'. 6.) turning to the Lord God; for they had forsaken him, and worshipped other gods; Repent now and be converted. Thus they who through gi ace have turned to God themselves, should do all they can to bring others back to him.

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[2.] What arguments he uses to persuade them to do this. First, "You are children of Israel, and thei-efore stand related, stand obliged, to the God of Israel, from whom you are revolted." Secondly, "The God you are called to return to, is the God of Abraham, Isaac, and Jacob, a God in covenant with your first fathers, who served him and yielded themselves to him; and it was their honour and happiness." Thirdly, "Your late fathers tliat forsook him and trespassed against him, have been given up to desolation; their apostasy and idobitry have been their ruin, as you see; (f. 7.) let their harms be your warnings." Fourthly, "You yourselves are but a remnant narrowly escafied out of the hands of the kings of Assyria, {v. 6.) and theref ire are concerned to put yourselves under the protection of the God of your fathers, that you be n^t quite swallowed up. Fifthly, "This is the only w iv of turning away the fierceness of God's anger from you, {v. 8.) which will certainly consume vou, if you continue stiff-necked." Lastly, " If vou return to God in a way of duty, he will return to vou in a way of mercy." This he begins with, X'. 6. and concludes with, v. 9. In general, " You will find him gracious arid merciful, and one that will not turn away his face from you, if you seek him, notwithstanding the provocations you have given him." Particularly, "You may hope that he will turn again the captivity of your brethren that are carried away, and bring them back to their own land." Could any thing be expressed more pathetically, more movingly? Could there be a better cause, and better pleaded?

(2.) The entertainment which Hezekiah's messengers and mess'xge met with. It does not appear tluit Hoshea, who was now king of Israel, took any umbrage from, or gave any opposition to, the dispersing of these proclamations through his kingdom, nor that he forbade his subjects to accept the invitation; he seems to have left them entirely to their libertv, they might go to Jerusalem to worship if thev pleased; for though he did evil, yet not like the kings of Israel that were before him^'i Kings 17. 2. He saw ruin coming upon his kingdom, and if any of his subjects would try this expedient to prevent it, they had his full permission. But, for the people,

[1.] The generality of them slighted the call, and turned a deaf ear to it. The messengers went from city to city, some to one, and some to another, and used pressing entreaties with the people to come up to Jerusalem to keep the passo\ er; but they were so far from complying with the message, that they abused them that brought it, laughed them to scorn, and mocked them, {v. 10.) not only refused, but refused with disdain. Tell them of the God of Abraham, they knew him not, they had other gods to serve, Baal and Ashtoreth; tell them of the sanctuary, their high places were as good; of God's mercy and wrath, they neither dreaded the one, nor desired the other. No marvel that the king's messengers were thus despitefully used by this apostate race, when God's messengers were so, his servants the prophets who produced credentials from him. The destruction of the kingdom of the ten tribes was now at hand; it was but two or three years after this, that the king of Assyria laid siege to Samaria, which ended in the captivity of those tribes: just before this, they had not only a king of their own that permitted them to return to God's sanctuary, but a king of Judah that earnestly invited them to do it; had they generally accepted this invitation, it might have prevented their ruin; but their contempt ot it hastened and aggravated it, and left them inexcusable.

[2.] Yet there was some few that accepted the invitation. Th^ message, though to some it was a

savour of death unto death, was to others a savour of life unto life, r. 11. In the worst ( f tmics, God has had a remnant; so he had here, divers of Asher, Manasseh, and Zebulun, (here is no mentimof any out of Ephraim,*) humbled themselves, and came to Jerusalem, that is, were sorry for their sins, and submitted to God. Pride keeps men fiom yielding themselves to the Lord; when that is brought down, the work is done.

2. A command was given to the men of Judah to attend this solemnity; and they universally obeyed it, v. 12. They did it with one heart, were all of a mind in it, and the hand of God gave them that one heart; for it is in the day of power that Christ's subjects are made willing. It is God that works both to will and to do. When people, at any time, discover an unexpected forwardness to that which is good, we must acknowledge the hand of God in it.

13. And there assembled at Jerusalem much people to keep the feast of unleavened bread in the second month, a very great congregation. 14. And they arose, and took away the altars that icere in Jerusalem, and all the altars for incense took they away, and cast them into the brook Kidron. 15. Then they killed the passover on the fourteenth day of the second month: and the priests and the Levites were ashamed, and sanctified themselves, and brought in the burnt-offerings into the house of the L.oRD. 16. And they stood in their place after their manner, according to the law of IVJoses the man of God: the priests sprinkled the blood, which they received of the hand of the Levites: 17. For there icere many in the congregation that were not sanctified; therefore the Levites had the charge of the killing of the passovers for every one that urns not clean, to sanctify them unto the Lord. 18. For a multitude of the people, even many of Fphraim and Manasseh, Issachar and Zebulun, had not cleansed themselves, yet did they eat the passover otherwise than it was written : but Hezekiah prayed for them, saying. The good Lord pardon every one 19. That prepareth his heart to seek God, the Lord God of his fathers, though he he not cleansed according to the purification of the sanctuary. 20. And the Lord hearkened to Hezekiah, and healed the people.

The time appointed for the passover is nrw come, and a very great congregation came together upon this occasion, v. 13. Now here we ha^ e,

I. The preparation they made for tlie passover; it was good preparation:'they tork away all the idolatrous altars that were found, n^t only in the temple, but in Jerusalem, v. 14. Befoie they kept the feast, they cast out this old lca\en. The best preparation we can make for the grspel pnssover, is, to cast away our iniquities, our spiritual idolatries.

II. The celebration of the passo\ er; in this the people wei"e so forward and zealous, that the priests

* But see ihe eiirhteemli ve s-.— Fd.

II. CHRONICLES, XXX.

and Levites blushed to see themselves outdone by the commonalty, to see them mure ready to bring sacrifices, than they were to offer them. This put them upon sanctifying themselves, {v. 15.) that the work might not stand still for want of hands to carry it on. The notice we take of the zeal of others, should make us ashamed of our own coldness, and quicken us not only to do our duty, but to do it well, and to Sanctify ourselves to it. They did according to the duty of their place, {v. 16.) sprinkling t/ie blood ujio'n the altar, which was a type of Christ our Passover sacrificed for us.

III. The irregularities they were guilty of in this solemnity. The substance was well managed, and with a great deal of devotion; but beside being a month out of time, 1. The Levites killed the fiass-over, which should have been done by the priests only, V. 17. They also assisted, more than the law ordinarily allowed, in offering the other sacrifices, particularly those that were tor the purifying of the unclean, many of which there was now occasion for. Some think that it was the officers' work, not the priests', that the Levites had here the charge of. Ordinarily, every man killed his lamb, but now for those that were under any ceremonial pollution the Levites did it. 2. Many were permitted to eat the passover, who were not purified according to the strictness of the law, v. 18. This was the second month, and there was no warrant to put them off further to the third month, as, if it had been the first month, the law had permitted them to eat it the second. And they were loath to forbid them communicating at all, lest they should discourage new converts, and send them away complaining, whom they desired to send away rejoicmg. Grotius oljserves from this, that ritual institutions must give way, not only to a public necessity, but to a public benefit and advantage.

IV. Hezekiah's prayer to God for the forgiveness of this irregularity. It was his zeal that had called them together in such haste, and he would not tliat any should fare the worse for being straitened of time in their preparation: he therefore thought himself concerned to be an intercessor for those that ate the fiassovn; otherwise than it was written, that there might not be wrath upon them from the liOrd. His prayer was,

1. A short prayer, but to the purpose. The good Lord /lardon every one in the congregation that has fixed, engaged, ov fvefiared, his heart to those services, though the ceremonial preparation be wanting. Note, (1.) The great thing required in our attendance upon God in solemn ordinances, is that v/e. firefiare our hearts to seek him; that we be sincere and upright in all we do, that the inward man be engaged and employed in it, and that we make heart-work of it; it is all nothing without this. Behold, thou desirest truth in the inward fiart. Heze-kiah does not pray that this might be dispensed with, nor that the want of other things might be pardoned where there was not this; for this is the one thing needful, that we seek God, his favour, his honour, and that we set our hearts to doit. (2.) Wliere this sincerity and fixedness of heart are, yet there may be many defects and infirmities, both the frame of the spirit, and the performance of the service, short of the fiurijication of the sanctuary. Corruptions may not be so fully conquered, thoughts not so closely fixed, affections not so lively, faith not so operative, as they should be; here is a defect in sanctuary-purification. There is nothing perfect under the sun, nor ajust man that doeth good, and sinneth not. (3.) These defects need pardoning, healing, grace; for omissions in duty are sins, as well as omissions of duty. If God should deal with us in strict justice according to the best of our performances, we are undone. (4.) The way to obtain

pardon for our deficiencies in duty, and all the iniquities of our holy things, is, to seek it of God by prayer; it is not so a pardon of course, but that it must be obtained by petition through the blood of Christ. (5.) In this prayer, we must take encouragement from the goodness of God. The good Lord fiardon; for when he proclaimed his goodness, he insisted most upon this breach of it, forgiving iniquity, transgression, and sin. (6.) it is the duty of those that have the charge of others, not only to look to themselves, but to those also that are under their charge, to see wherein they are wanting, and to pray for them; as Hezekiah here. See Job 1. 5.

2. A successful prayer. The Lord hearkened to Hezekiah, was well pleased with his pious concerL for the congregation, and, in answer to his prayer, healed the people, (v. 20.) not only did not lay their sin to their charge, but graciously accepted their services notwithstanding; for healing denotes not only forgiveness, Isa. 6. 10. Ps. 103. 3. but comfort and peace, Isa. 57. 18. Mai. 4. 2.

21. And the children of Israel that were present at Jerusalem kept the feast of unleavened bread seven days with great gladness: and the Levites and the priests praised the Lord day by day, singing with loud instruments unto the Lord. 22. And Hezekiah spake comfortably unto all the Levites that taught the good knowledge of the Lord: and they did eat throughout the feast seven days, offering peace-offerings, and making confession to the Lord God of tiieir fathers. 23. And the whole assembly took counsel to keep other seven days: and they kept other seven days with gladness. 24. For Hezekiah king of Ju-dah did give to the congregation a thousand bullocks and seven thousand sheep: and the princes gave to the congregation a thousand bullocks and ten thousand sheep; and a great number of priests sanctified themselves. 25. And all the congregation of .ludah, with the priests and the Levites, and all the congregation that came out of Israel, and the strangers that came out of the land of Israel, and that dwelt in .Tudah, rejoiced. 26. So there was great joy in Jerusalem: for since the time of Solomon the son of David king of Israel there was not the like in Jerusalem. 27. Then the priests the Levites arose and blessed the people: and their voice was heard, and their prayer came vp to his holy dwelling-place, even unto heaven.

After the passover followed the feast of unleavened bread, which continued seven days. How that was observed, we are here told, and every thing in this account looks pleasant and lively.

I. Abundance of sacrifices were offered to God in peace-oflcrings, by which they both acknowledged and implored the favour of God, ;md on part of which the offcrci's feasted with their friends during these seven davs, {a. 22.) in token of their communion with God, and the comfort they took in his

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faVoui, and their reconciliation to him. To keep up th.s part of tlie service, that (iod's altar might be abundantly regaled with the fat and blood, and his priests and his people with the flesh, of the peace-offerings, Hezekiah gave out of his own stock 1000 bullocks, and 7000 sheep; and the princes, excited by his pious example, gave the same number of bullocks, and a greater number of sheep, and all for peace-offerings, v. 24. By this, God was honoured, tiie joy of the festival was kept up, and the strangers were encouraged t j come again to Jerusalem. It was generously done of the king and the princes, thus plentifully to entertain the whole congregation: but what is a great estate good for, but that it puts men into a capacity of donig so much the more good. Christ feasted those that followed him. I believe neither Hezekiah nor his princes were the poorer at the year's end for tliis their pious liberality.

II. Many good prayers were put up to God with the peace-offerings, v. 22. Tiiey 7nade confession, to the Lord God of their fathers, in which the intent and meaning of the j)eace-offerings were directed and explained. When the priests sprinkled the blood and burnt the fat, they made confession, so did the people when they feasted on their part. They made a religious confession of their relation to God and dependence upon him; a penitent confession of tneir sins and infirmities; a thankful confession of God's mercies to them; a supplicatory confession of their wants and desires, and, in all these, they had an eye to God as the God of their fathers, as a God in covencmt with them.

III. There was an abundance of good preaching. The Levites (whose office it was, Deut. 33. 10.) taught the people the good knowledge of the Lord, read and opened the scriptures, and instructed the congregation concerning God, and their duty to him; there was great need of it, after so long a famine of the word as had been in the last reign. Hezekiah did not himself preach, but he spake comfortably to the Levites that did, attended their preaching, commended their diligence, and assured them of his protection and countenance; hereby he encouraged them to study hard and take pains, and put a reputation upon them, that the people might respect and regard them, the more. Princes and magistrates, by owning and encouraging failhful and laborious preachers, greatly serve the interest of God's kingdom among men.

IV. They sang psalms every day, v. 21, The Lexntes and priests praised the Lord day by day, both with songs and musical instruments; thus expressing their own, and exciting one anotlier's, joy m God, and thankfulness to him. Praising God should be much of our work in our religious assemblies.

V. Having kept the seven days of the feast in this religious manner, they had so much comfort in it, that they kept other seven days, v. 23. They did not institute any new modes of worship, but repeated and continued the old. The case was extraordinary, they had been long without the ordinance, jjuilt had been contracted by the neglect of it. They had now got a very great congregation together, and were in a devout and serious frame; they knew not when they might have such another opportunity, and therefore could not now find in their hearts to part till they had doubled the time. Many of them were a great way from home, and had business in the country to look aftei', for, this being the second month, they were in the midst of their har-.tst; yet they were in no haste to return, the zeal of God's house made them fotget themsehes and their secular affairs. How unlike tliose who snuffed at God's service, and said, IVhat a iveariiiess is it! Or those who asked, When will the sabbath be

gone? The servants of God should abound in his work.

VI. AH this they did with gladness; {y. 23.) they all rejoiced, and particularly the strangers, v. 25. So there was great joy in Jerusalem, v.'26. Never was the like since the dedication of the temple in Solomon's time. Note, Holy duties should be performed with holy gladness; we should be forward to them, and take pleasure in them, relish the sweetness of conmiunion with God, and look upon it as a matter of unspcak..ble joy and comfort, that we are thus favoured, and have such earnests of everlasting joy.

VII. The congregation was at length dismissed with a solemn blessing, v. 27. 1. The priests pronounced it: for it was part of their office to bless the people. Numb. 6. 22, 23. in which they were both the people's mouth to God, by way of prayer; and God's mouth to the people, by way of promise; for their blessing included both. In it they testified both their desire of the people's welfare, and their dependence upon God, and that word of his grace, to which they commended them. What a comfort is it to a congregation to be sent home thus crowned! 2. God said jimen to it. The voice of the priests, when they blessed the people, was heard in heaver., and came up to the habitation of God's holiness. When they pronounced the blessing, God commanded it, and perhaps gave some sensible token of the ratification of it. The prayer that comes up to heaven in a cloud of incense, will come down again to this earth in showers of blessings.

CH7\P. XXXI.

We have here a further account of that blessed reformation of which Hezekiah was a glorious instrument, and of the iiappy advances he made in it. I. All the remnants of idolatry were destroyed and abolished, v. 1. II. The priests and Levites were set to work again, every man in his place, v. 2. 111. Care was taken for their maintenance. 1. The royal bounty to the clergy, and for the support of the temple service, was duly paid, v. 3. 2. Orders were given for the raising of the people's quota, V. 4. 3. The people thereupon brought in their dues abundantly, V. 5 . . 10. 4. Commissioners were appointed for the due distribution of what was brought in, v. 11.. 19. Lastly, Here is the general praise of Hezekiah's sincerity in all his undertakings, v. 20, 21,

l.^^TOW when all this was finished, all J-.nI Israel that were present went out to the cities of Judah, and brake the images in pieces, and cut down the groves, and threw down the high places and the altars out of all .^idah and Benjamin, in Ephraim also and Manasseh ; until they had utterly destroyed them all. Then all the children of Israel returned every man to his possession into their own cities. 2. And Hezekiah appointed the courses of the priests and the Levites after their courses, every man according to his service, the priests and Levites for burnt-offerings and for peace-offerings, to minister, and to give thanks, and to praise in the gates of the tents of the Lord. 3. He appointed also the king's portion of his substance for the burnt-offerings, to wit, for ihn morning and evening burnt-offerings, and the burnt-offerings for the sabbaths, and for the new moons, and for the set feasts, as // is written in the law of the Lord. 4. Moreover, he commanded the people that

II. CHRONICLES, XXXI.

dwelt in Jerusalem to give the portion of • the priests and the Levites, that they might be encouraged in the law of the Lord. 5. And as soon as the commandment came abroad, the children of Israel brought in abundance the first-fruits of corn, wine, and oil, and honey, and of all the increase of the field; and the tithe of all Mw/gs brought they in abundantly. 6. And cowcer/^'^g the children of Israel and Judah that dwelt in the cities of Judah, they also brought in the tithes of oxen and sheep, and the tithe of holy things which were consecrated unto the Lord their God, and laid them by heaps. 7. In the third month they began to lay the foundation of the heaps, and finished them in the seventh month. 8. And when Hez-ekiah and the princes came and saw the heaps, they blessed the Lord, and his people Israel. 9, Then Hezekiah questioned with the priests and the Levites concerning the heaps. 10. And Azariah the chief priest, of the house of Zadok, answered him and said, Since the people began to bring tiie offerings into the house of the Lo kd, we have had enough to eat, and have left plenty: for the Lord hath blessed his people : and that which is left is this great store.

We have here an account of what was done after the passover; what was wanting in the solemnities of preparation for it before, was made up in that ■which is better, a due improvement of it after. When the religious exercises of a Lord's-day or a communion are finished, we must not think that then the work is done. No; then the hardest part of our work begins, which is to exemplify the impressions of the ordinance upon our minds in all the mstances of a holy conversation. So it was herej when all this was finished, there was more to be done.

I. They applied themselves with vigour to destroy all the monuments of idolatry. The king had done what he could of this kind, (2 Kings 18. 4.) but the people could discover those profane relics which escaped the eye of the king's officers, and therefore they went out to see what they could do, V. 1. This v/as done immediately after the pass-over. Note, The comfort of communion with God should kindle in us a holy zeal and indignation against every thing that is offensive to God. If our hearts have been made to burn within us at an ordinance, that spirit of burning will consume the dross of corruption: iV/iat have I now to do any more ivith idols? Their zeal here in destroying the images and groves, the high filaces and altars, appeared, 1. In that they did this, not only in tlie cities of Judah and Benjamin, but in those of Epliraim and Maiiasseh; some think that those cities are meant, which were come under the protectirn and the jurisdiction of the kings of Judah; others think that, Hoshea, king of Israel, not forbidding it, their zeal carried them out to the destruction of idolatry, even in many parts of this kingdom. At least, those that came out of Ephraim and Manasseh to keep the passover, (as many did, ch. 30. 18.) destroyed all their own images and groves, and did the like for as many more as they had influence

upon, or could make interest in for leave to doU; we should not only reform ourselves, but do all we can to reform others too. 2. They destroyed all, they utterly destroyed all, they spared none for favour or affection either to the images or to their worshippers; though ever so ancient, ever so costly, ever so beautiful, and ever so well patronised, yet they must all be destroyed. Those that sincerely set themselves against sin, will set themselves against all sin. 3. They would not return to theii houses, though they had been long absent, till this was done: they could not be easy, nor think themselves safe, in their cities, as long as their images and groves, those betrayers and destroyers of their country, were left standing. Perhaps the prophet Isaiah pointed to this, when, a little before, he spake of a day in which men should cast away the very idols that themselves had made. So surprising was the blessed change, Isa. 2. 20.—31. 6, 7.

II. Hezekiah revived and restored the courses of the priests and Levites, which David had appointed, and which had of late been put out of course, v. 2. The temple-ser\'ice was put into method again, to run in the old channel. Every man was made to know his work, his place, his time, and what was expected from him. Good order contributes much to the carrying on of a good work. The p' iests were appointed in their courses for burnt-offerings and peace-offerings, the Le\ites in their courses were some to minister to the priests, others to give thanks and praise. See 1 Chron. 23. 4, 5. And all this in the gates or courts of the tents of the Lord. The temple is here called a tent, because the temple-privileges are moveable things, and this temple was shortly to be removed.

III. He appropriated a branch of the revenue of his crown to the maintenance and support of the altar. Though the people were to be at the charge of the daily offerings, and those on the sabbaths, new moons, and feasts, yet, rather than they should be burthened with the expense, he allowed out of his own estate, or out of his exchequer, for all those offerings, v. 3. It was a generous act of piety, wherein he ciiusulted both God's hmour and his people's ease, as a faithful servant to liim, and a tender father to them. Let princes ; tid great men reckon that well bestowed, and set out to the best interest, which they give for the support and encouragement of religion in their country.

IV. He issued out an order to the inhabitants of Jerusalem first, v. 4. (that thev who were nearest the temple, and both saved and got by being so, might give a good example to others,) but which was afterward extended to, or, at least admitted by, the cities of Judah, that they should carefully pay in their dues, according to the law of the priests and Levites. This had been long neglected, which made the work to be neglected; for a scandalous maintenance makes a scandalous ministry. But Hezekiah, having himself been liberal, may with a good grace require his subjects to be just, to the temple-service. And observe the end lie aims at in recovering and restoring to the priests and Levites their portion, that they might be encouraged in the laiv of the Lord, in the studv of it, and in doing their duty according to it. Observe here, 1. It is fit that ministers should be not only maintained, but encouraged, tliat they should not only be ke])t to do their work, but that they should also have wherewith to live comfortably, that they may do it with cheerfiilness. 2. Yet they are to be maintained, not in idleness, pride, and luxury, but in the law of (he Lord, in their observance of it themselves, and in teaching others the good knowledge of it.

V. The people, thereupon, brought in their tithes very readily ; they wanted nothing but to be called upon; and therefore, as soon as the commandment

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came abroad, the first-fruits and all the holy things were duly brought in, v. 5, 6. Wliat the priests had occasion for, for tliemselves and their famiUes, they made use of, and the overplus was laid in heafis, V. 6, All harvest-time, they were increasing these heaps, as the fruits of the earth were gathered in, for God was to have his dues out of them all. Though a prescription may be pleaded for a modus decimandi — tything-modus; yet it cannot be pleaded/rro non decimando — -for the omission of ty thing. When harvest ended, they finished their heaps, v. 7. Now here we have, 1. The account given to Hezekiah concerning those heaps. He questioned with the priests and Levites concerning them, why they did not use what was paid in, but hoarded it up thus, V. 9. To which it was answered, that they had made use of all they had occasion for, for the maintenance of themselves and their families, and for their winter-store, and that this was that which was left over and above, v. 10. They did not hoard these heaps for covetousness, but to show what plentiful provision God by his law had made for them, if they could but have it collected and brought in; and that they who conscientiously give God his dues out of their estates, bring a blessing upon all they have; Since they began to bring in the offerings, the Lord had blessed his fieofile. See for this. Hag. 2. 19. "Try me," says God, "if you will not otherwise trust me, whether, upon your bringing the tithes into the store-house, you have not a blessing poured out upon you," Mai. 3. 10, 11. Ezek. 44. 30. 2. The acknowledgment which the king and piinces made of it, v. 8. They gave thanks to God for his good pro\idence which ga\e them something to bring, and his good grace which gave them hearts to bring it. And they also blessed the peofile, that is, commended them for their doing well now, without reproaching them for their former neglects. It is observable, that after they had tasted the sweetness of God's ordinance in the late comfortable passover, they were thus free in maintaining the temple-service. They that experience the benefit of a settled ministry, will not grudge the expense of it.

11. Then Hezekiah commanded to prepare chambers in the house of the Lord ; and they prepared them^ 12. And brought in the offerings, and the tithes, and the dedicated things, faithfully; over which Conon-iah the Levite ivas ruler, and Shimei his brother was the next. 13. And Jehiel, and Azaziah, and Nahath, and Asahel, and Jerimoth, and Jozabad, and Eliel, and Ismachiah, and Mahath, and Benaiah, were overseers, under the hand of Cononiah and Shimei his brother, at the commandment of Hezekiah the king, and Azariah the ruler of the house of God. 14. And Kore the son of Imnah the Levite, the porter toward the east, was over the free-will-offerings of God, to distribute the oblations of the Lord, and the most ho.y things. 15. And next him were Eden, and Miniamin, and Jeshua, and Shemaiah, Amariah, and Shecaniah, in the cities of the priests, in their set office, to give to their brethren by courses, as well to the great as to the small: 16. Besides their genealogy of males, from three years old and upward, even unto every one that

Vol. II.— 5 1

entereth into the house of the Lord, his daily portion for their service in their charges, according to their courses; 17. Both to the genealogy of the priests by the house of their fathers, and the Levites fr: m twenty years old and upward, in their charges by their courses: 18. And to the genealogy of all their little ones, their wives, and their sons, and their daughters, through all the congregation : for in their set office they sanctified themsilves in hohness: 19. Also of the sons of Aaron the priests, lohich were in the fields of the suburbs of their cities, in every several city, the men that were expressed by name to give portions to all the males among the priests, and to all that were reckoned by genealogies aniong the Levites. 20, And thus did Hezekiah throughout all Judah, and wrought that which was good and right and truth before the Lord his God. 21. And in every woik that he began in the service of the house of God, and in the law, and in the commandments, to seek his God, he did it with all his heart, and prospered.

Here we have,

I. Two particular instiinces of the care of Hezekiah concerning church-matters; having put them into good Drder, to keep them so. The tithes and other holy tilings being brought in, he provided,

1. That Ihey should be carefiillv laid up, andnrt left exposed in loose heaps, liable to be wasted and embezzled; lie ordered chambers to be made ready in some of the courts of the temple for store-cham'-bers, {v. 11.) and into them the offerings were brought, and there kept under lock and key, v. 12, 13. Treasurers or store-keepers weie appointed, who had the oversight of them, to see that moth and rust did not corrupt them, nor thieves break through to steal. Ths wisdom of laying up the surplus in days of plenty, we may learn from the ant, v/hoprovideth meat in summer. The laying up in store what was brought in, was an encouragement to people to pay in their contributions. That will be given cheerfully by the pubhc, which appears to be well-husbanded.

2. That they sliould be faithfully laid rut, according to the uses they were intended for. Church-treasures are not to be hoarded any longer than till there is occasion for them; even the rust will be a witness against them that do. Officers were appointed, men (no doubt) of approved wisdom and faithfulness, to distribute the oblations of the Lord, and the most holy Mw^s among the priests, {v. 14.) and to see that they all had a competent maintenance for themselves and their families. The law provided sufficient for them all, and therefore if some had too little, it must be because others had too much; to prevent such inequality, these officers were to go by some certain rule of proportion, in the disposal of the incomes of the temple. It is said of the priests here, {v. 18.) that in their set office they sanctified themselves; in faith they sanctified themselves, so the word is; that is, as Bishop Patrick explains it, they attended their ministry at the house of God, not doubting but tliey should be provided with all things necessary; now because they served God in that confidence, care was taken that they should not be made ashamed of their hope.

IT. CHRONICLES, XXXII.

They that sanctify themselves to Gcd and his service in fnith, believing that he will see tlieni want nothing that is good for them, shall, verily, be fed.

Out of the offerings of the Lord distribution was made, (1.) To the priests in the cities {v. 15.) who staid at home while their brethren went to Jerusalem, and did good there in teaching the good knowledge of the Lord; the preaching-priests were maintained as well as the sacrificing-priests, and they that abode by the stuff, as they that warred the'warfare. (2.) To those that entered into the house of the Lord, all the males from three years old andufiivards; for the male children e\en at that tender age, it seems, were allowed to come into the temple with their parents, and shared with them in this distribution, v. 16. (3.) Even the Levites from twenty years old and upward had their share, v. 17. (4.) The wives and children of the priests and Levites had a comfortable maintenance out of those offerings, v. 18. In maintaining ministers, regard must be had to their families, that not they only, but their's may have food convenient. In some countries where ministers have their salary paid tliem by the state, an addition is made to it upon the birth of a child. (5.) The priests in the country, that lived in the fields of the suburbs, were not overlooked in this ministration, v. 19. They also had their share, who were inhabitants of the villages, though they might be supposed to live at a less expense.

II. A general character of Hezekiah's services for the support of rehgion, v. 20, 21. 1. His pious zeal reaciied to all the parts of his khigdom, thus he did throughout all Judah; every part of the country, and not those only that lay next him, shared in the good fruits of his government. 2. He sincerely designed to please God, and approved himself to liim in all he did: he wrought that which was good before the Lord his God; all his care was to do that which should be accepted of God, which was right, (th.at is, agreeable to natural equity,) and truth, (that is, agreeable to divine revelation, and his covenant with CTod.) before the Lord; to do according to that law which is holy, just, and good. 3. What he began, he went through with, prosecuted it with vigour, and did it with all his heart. 4. All his good intentions were brought to a good issue; whatever he did in the service of the house of (iod, and in the government of his kingdom, he prospered in it. What is undertaken witli a sincere regard to the glory of God, will succeed to our own honour and comfort at last.

CHAP. XXXII.

This chapter continues and concludes the history of the reign of Hczekiah. I. The descent which Sennacherib made upon him, and the care he took to fortify himself, his city, and the minds of his people against that enemy, V. 1 .. 8. II. The insolent blasphemous letters and messages which Sennacherib sent him, v. 9 . . 19. III. The real answer God gave to Sennacherib's blasphemies, and to Hezekiah's prayers, in the total rout of the Assyrian army, to the shame of Sennacherib, and the honour of Hezekiah, V. 20..23. IV. Hezekiah's sickness and his recovery from that; his sin and his recovery from that; with the honours that attended him living and dead, v. 24..33.

1. 4 FTER these thinp;, and .he esta-l\. blishment thereof^ Sennacherib king of Assyria came, and entered into Judah, and encamped against the fenced cities, and thought to win them for himself 2. And when He'/ekiah saw that Sennacherib was come, and that he was pinposed to fight against Jerusalem, 3. He took counsel with

his pi iices and his mighty men to stop ihe waters of the Ibiintains, which loert' without the city ; and they did help him. 4. So there was gathered much people together, who stopped all the fountains, and the brook that ran through the midst of the land, saying. Why should the kings of Assyria, come and find much water? b. Also he strengthened himself, and built up all the wall that was broken, and raised it up to the towers and another wall without, and i epaired Mil-lo in the city of David, and made darts and shields in abundance. 6. And he set captains of war over the people, and gathered them together to him in the street of the gate of the city, and spake comfortably to them, saying, 7. Be strong and courageous, be not afraid nor dismayed for the king of Assyria, nor for all the multitude that is with him : for there be more with us than with him. S. With him is an arm of flesh : but with us is the Lord our God, to help us, and to fight our battles. And the people rested themselves upon the words of Hezekiah king of Judah.

Here is,

1. The formidable design of Sennacherib against Hezekiah's kingdom, and the vigorous attempt he made u])on it. This Sennacherib was now, as Ne-!>uchadnezzar was afterward, the terror and scourge and great < ppressor of that part of the world, that aimed to raise a boundless monarchy for himself upon the ruins of all his neighbours; his predecessor Shalmaneser had lately made himself master of the kingdon. of Israel, and carried the ten tribes captive: Sennacherib thought, in like manner, to win Judah for himself. Pride and ambition put men u])oii grasping at universal dominion; and it is observable that, just about this time, Rome was built by Romulus, a city which afterward came to reign more than any other had done over the kings of the earth. Sennacherib invaded Judah immediately* after the reformation of it, and the re-establishment of religion in it; after these things, he entered into Judah, V. 1. 1. It was well ordered by the Divine Providence, that he did not give them this disturbance before the reformation was finished and established, which might have put a stop to it. 2. Perhaps he intended to chastise Hezekiah for destroying that idolatry to which he himself was devoted; he looked upon Hezekiah as profane in what he had done, and that he had thrown himself out of the divine protection, and might therefore be easily made a prey of. 3. God ordered it at this time, that he might have an opportunity ol showing himself strong on the behalf of this returning reforming people. He brought this trouble upon them, that he might have the lionour, and might put on them the honour of their deliverance. After these things, and the establishment thereof, one would expect to hear of nothing but perfect peace, and that none durst meddle with a people thus qualified for the divine favour; yet the next news we hear, is, that a threatening destroying army enters the country, and is ready to lay all waste. We may be in the way of our duty, and yet meet with trouble and danger; God orders it for the trial of our confidence

* From thfi 2 Kings 18. 13. we learn th.it it was in llie fouitcenth year of Ilezekiali's reign.— Ed.

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m him, and the manifestation of his care concerning us. The little opposition which Sennacherib met with in entering Judah, possessed his mind with the conceit that all was his own. He thought to win all the fenced cities, {v. 1.) and purposed to fight against Jerusalem, v. 2. See 2 Kings 18. 7, 13.

II. The preparation which Hezekiah prudently made against this storm that threatened him. He took counsel with his /irinces what he should do, what measures he should take; and with their advice, he provided, 1. That the country should give him a cold reception, for lie took care that he should find no water in it, (and then liis army must perish for thirst,) or, at least, that there should be a scarcity of w.iter, by which his army would be weakened, and unfitted for service. A powerful army, if it want water but a few da\ s, will be but a heap of dry dust. All hands we're set immediately to work, to sto/i the fountains, and the brook that ran through the midfit of the land, turning that (it is pro-babie) into the city by pipes under ground. Such as this is the policy commonly pi-actised now-a-days of destroying the forage before an invading army. 2. That the city should give him a •zvarm reception: in order to this, he repaired the wall, raised towers, and made darts, or, as it is in the margin, sivords or wealions, and shields in abundance, (w. 5.) and appointed captains, v. 6. Note, Those that trust God with their safety, must yet use proper means for their safety, else they tempt him, and do not trust him. God will firovide, but so must we also.

III. The encouragement wliich he gave to his people to depend upon God in this distress. He gathered them together in a broad open street, and yfiake comfortably to them, v. 6. He had a good heart on it himself, and was confident it would issue well; he was not like his father, who had much guilt to terrify him, and no faith to encourage him; so that, in a time of public danger, his heart was jnoved, as the trees of thr wood ai'e moved with the wind, and then no marvel that the heart of his p.eo-fde was so too, Isa. 7. 2. With what he said, he put life into his people, his captains especially, and spake to their heart, as the word is. 1. He endeavours to keep down their fears. " Be strong and CO irageous, do not think of sunendering the city or c.i]/itiilating, but resolve to hold it out to the last man: do not think of losing the city, or to fall into the enemy's hand; there is no danger. Let the soldiers be bold and brave, make good their posts, St md to their arms, and fight manfully, and let the citizens encourage them to do so. Be not afraid nor dis7nayed for the king of Assyria." The prophet had thus encouraged them, from God, (Isa. 10. 24.) Be not afraid of the Assyrian; and here the king from him. Now it was that the simiers in Zion were afraid, (\sa. 33. 14.) but the righteous (/-tw/? on/«/§•/;, {v. 15. 16.) and meditated terror so as to conquer it, {v. 18.) which refers to what is recorded here. 2. He endeavours to keep their faith in order to the silencing and suppressing of their fears. "He has a multitude with him, and yet there be more with us than with him; for we have God with us, and how many do you reckon for him? With him is an arm of flesh, which he trusts to; but with us is the Lord, whose power is irresistible; our God, whose promise is inviolable; a God in covenant with us, to help us, and to fight our battles, not only to help us to fight them, but to fight them for us, if he pleases:" and so he did here. Note, A believing confidence in God will raise us above the prevailing fear of man. He that feareth the fury of the oppressor, forgetteth the Lord his iV/aX.-er,"lsa. 51. 12, 13. It is probable that Hezekiah said more to this purport, and that the people rested themselves uj^on what he said, not merely upon his word, but on the things he said concerning the oresence of God with

them and his power to relieve them. The belief of this made them easy. Let the good subjects and soldiers of Jesus Christ rest themselves thus upon his word, and boldly say, Since God is for us, who can be against us?

9. After this Sennacherib king of Assyria sent his servants to Jerusalem, (but he himself laid siege against Lachish, and all liis power with him,) unto Hezekiah king of J udah, and unto all Judah that icere at Jerusalem, saying, 10. Thus saith Sennacherib king of Assyria, Whereon do ye trust, that ye abide in the siege in Jerusalem ? 11. Doth not Hezekiah persuade you to give over yourselves to die by famine and by thirst, saying, The Lord our God shall deliver us out of the hand of the king of Assyria ? 12. Hath not the same Hezekiah taken away his high places and his altars, and commanded Judah and Jerusalem, saying. Ye shall worship before one altar, and burn incense upon it ? 13. Know ye not what I and my fathers have done unto all the people oi other lands ? were the gods of the nations of those lands any ways able to deliver their lands out of my hand? 14. Who teas there among all the gods of those nations, that my fathers utterly destroyed, that could deliver his people out of my hand, that your God should be able to deliver yoxi out of my hand? 15. Now therefore let not Hezekiah deceive you, nor persuade you on this manner, neither yet believe him; for no god of any nation or kingdom was able to deliver his people out of my hand, and out of the hand of my fathers : how much less shall your God deliver you out of my hand? 16, And his servants spake yet more against the Lord God, and against his servant Hezekiah. 17. He wrote also letters to rail on the Lord God of Israel, and to speak against him, saying. As the gods of the nations of other lands have not delivered their people out of my hand, so shall not the God of Hezekiah deliver his people out of my hand. 18. Then they cried with a loud voice, in the Jews' speech, unto the people of Jerusalem that laere on the wall, to affright them, and to trouble them, that they might take the city. 19. And they spake against the God of Jerusalem as against the gods of the people of the earth, lohich were the work of the hands of man. 20. For this cause Hezekiah the king, and the prophet Isaiah the son of A moz, prayed and cried to heaven. 21. And the Lord sent an angel, which cut off all the mighty men of valour, and the leaders and captains, in the camp of the king of Assyria: so he returned with shame of face to his own land.

II. CHRONICLES, XXXII.

And when he was come into the house of his god, they that came forth of his own bowels slew him there with the sword. 22. Thus the Lord saved Hezekiah and the inhabitants of Jerusalem fiom the hand of Sennacherib the king of Assyria, and from the hand of all other^ and guided them on every side. 23. And many brought gifts unto the Lord to Jerusalem, and presents to Hezekiah king of Judah : so that he was magnified in the sight of all nations from thenceforth.

This story of the rage and bhisphemy of Sennacherib, Hezekiah's prayer, and the deliverance of Jerusalem by the destruction of the Assyrian army, we had more at large in the book of Kings, 2 Kings 18, 19. It is contracted here, yet large enough to show these three tilings :

I. The impiety and m dice of the church's enemies. Sennacherib has his hands full in besieging Lachish, d. 9. but hears that Hezekiah is fortifying Jerusalem, and encouraging his peo])le to stand it out; and therefore, before he came in person to besiege it, he sends messengers to make speeches, and himself writes letters to frighten Hezekiah and his people into a surrender of the city. See, 1. His great malice against the king of Judah, in endeavouring to withdraw his subjects from their allegiance to him. He does not treiit with Hezekiah, as a man of honour would have done, nor propose fair terms to him, but uses mean and base artifices, unbecoming a crowned head, to terrify the common people, and persuade them to desert him. He re-

Eresented Hezekiah as one who designed to deceive is subjects into their ruin, and betray them to famine and thirst; {v. 11.) as one who had done them great wrong, and exposed them already to the divine displeasure by taking away the high places and altars; (t'. 12.) and who, against the common interest ot his people, held out against a force that would certainly be their ruin, x<. 15. 2. His great impiety against the God of Israel; the God of Jerusalem he is called, v. 19. because that was the place he had chosen to put his name there, and because that was the place which was now threatened by the enemy, and which the Divine Providence had under its special protection. This proud blasphemer compares the great Jehovah, the Maker of heaven and earth, with the dunghill-gods of the nations, the work of men's hands, and thinks him no more able to deliver his woi'shippers, than they were to deliver their's, v. 19. As if an infinite and eternal Spirit had no more wisdom and power than a stone or the stock of a tree. He boasts of his triumphs over the gods of the nations, that they could none of them protect their people, v. 13-•15. and thence infers not only, How shall your God deliver you? V. 14. but, as if he were inferior to them all. How much less shall your God deliver you? As if he were less able to help than any of them. Thus did they rail; rail in writing, (which being more deliberate, is so much the worse,) o?i the Lord God of Israel, as if he were a cipher and an empty name, like all the rest, v. 17. Sennacherib, in the instructions he gave, said more than enough; but, as if his blasphemies had been too little, his servants, who learned insolence from their master, spake yet more than he bade them against the Lord God and his servant Hezekiah, v. 16. And God resents and will reckon for, what it said against his servants, as well as what is said against himself. All this was intended to frighten the people from their hope in God; which David's enemies sought to take him off

from, (Ps. 11. 1.—42. 10.) saying, There is no helfi for him in God, Ps. 3. 27.—1. 11, Thus they hoped to take the city by weakening the hands of those that should defend it. Satan, in his temptations, aims to destroy our faith in God's all-sufficiency knowing that he gain his point, if he can do that; as we keep our ground, if our faith fail not, Luke 22. 32.

II. The duty and interest of the church's friends: and that is, in the day of distress to pray and cry to Heaven. So Hezekiah did, and the prophet Isaiah, v. 20. It was a happy time, when the king and the prophet join thus in prayer. Is any troubled? Is any terrified? Let them pray. So we engage God for us, so we encourage oursehes in him. Praying to God is here called crying to Heaven, because we aie, in prayer, to eye him as our Father in heaven, whence he beholds the children of men, and where he has prepared his throne.

III. The power and goodness of the church's God. He is able both to control his enemies, be they never so high, and to relieve his friends, be they never so low. As tlie blasphemies of his enemies engage him against them, (Deut. 32. 27.) so the prayers of his peimle engage him for them; they did so here: 1. The army of the Assyrians was cut off by the sword of an angel, which triumphed particularly in the slaughter of the mighty men of valour, and the leaders and captains, who defied the sword of any man. God delights to abase the proud and secure. The Targuni says, The word of the Lord (the Eternal Word) sent Gabriel to do this execution, and that it was done with lightning, and in the passover-night; that was the night in which the angel destroyed the first-born of Egypt. But that was not all; 2. The king of the Assyrians, having receix ed this disgrace, was cut off by the sword of his own sons. They that came forth oj his own bowels, slew him, v. 21. Thus was he mortified first, and then murdered; shamed first, and then slain. Evil pursues sinners; and when they escape one mischief, they run upon anothei unseen.

Now, by this work of wonder, (1.) God was glorified, as the Protector of his people. Thus he saved Jerusalem, not only from the hand of Sennacherib, but from the hand of all others; for such a deliverance as this was an earnest of much me', cy in store; and he guided them, that is, he guarded them, on every side. God defends his people by directing them, shows them what they should do, and so saves them from what is designed or done against them. For this, many brought gifts tinto the Lord, when they saw the great power of God in the defence of his people. Strangers were thereby induced to supplicate his favour, and enemies to deprecate his wrath, and both brought gifts to his temple, in token of their care and desire. (2.) Hezekiah was magnified as the favourite and particular care of Heaven; many brought presents to him, {v. 22, 23.) in token of the honour they had for him, and to make an interest in him. By the favour of God, enemies are lost, and friends gained.

24. In those days Hezekiah was sick to the death, and prayed unto the Lord: and he spake unto him, and he gave him a sign. 25. But Hezekiah rendered not again according to the benefit done unto him; for his heart was lifted up: therefore there was wrath upon him, and upon Judah and Jerusalem. 26. Notwithstanding, Hezekiah humbled himself for the pride of his heart, {both he and tiie inhabitants of Jerusalem,)

805

9t) that the wrath of the Lord came not upon them in the days of Hezekiah. 27. And Hezekiah had exceeding much riches and honour: and he made himself treasuries for silver, and for gold, and for precious stones, and for spices, and for shields, and for all manner of pleasant jewels; 28. Storehouses also for the increase of corn,' and wine, and oil; and stalls for all manner of beasts, and cotes for flocks. 29. Moreover he provided him cities, and possessions of flocks and herds in abundance; for God had given him substance very much. 30. This same Hezekiah also stopped the upper water-course of Gihon, and brought it straight down to the west side of the city of David. And Hezekiah prospered in all his works. 31. Howbeit, in the business of the ambassadors of the princes of Babylon, who sent unto him to inquire of the wonder that was done in the land, God left him to try him, that he might know all that was in his heart. 32. i\ow the rest of the acts of Hezekiah, and his goodness, behold, they are written in the Vision of Isaiah the prophet the son of Amoz, aiid in the book of the Kings of Judah and Israel. 33. And Hezekiah slept with his fathers, and they buried him in the chiefest of the sepulchres of the sons of David: and all Judah and the inhabitants of Jerusalem did him honour at his death. And Manasseh his son reigned in his stead.

Here we conclude the story of Hezekiah, with an account of three things concerning him:

I. His sickness, and his i-ecovery from it, v. 24. It is but briefly mentioned here; we had a large narrative of it, 2 Kings 20. His disease seemed likely to be mortal. In the extremity of it, he prayed, God answered him, and gave him a sign that he should recover; the going back of the sun ten degrees.

II. His sin, and his repentance for that; this was also more largely related, 2 Kings 20. 12, &c. yet several things are here observed concerning it, which we had not there.

1. The occasion of it was the king of Babylon's sending an honourable embassy to him, to congratulate him on his recovery. But here it is added that they came to inquire of the wonder that tvas done in the land, {v. 31.) either the destruction of the Assyrian army, or the going back of the sun. The Assyrians were their enemies, they came to inquire concerning their fall, that they might triumph in it. The sun was their god, they came to inquire concerning the favour he liad shown to He -zekiah, that they might honour him whom their god honoured, v. 31. These miracles were wrought to alarm and awaken a stupid careless world, and turn them from dumb and lame idols to the living God; and men were startled by them, but not converted till a greater wonder was done in that land, <n the appearing of Jesus Christ; Matth. 2. 1, 2.

2 God left him to himself in it, to try him, v. 31. God, by the power of his almighty grace, could have prevented the sin ; but he permitted it for wise and holy ends, that, by this trial and his

weakness in it, he might know, that is, it might be known, (an usual Hebraism,) what was in his heart; that he was not so perfect in grace as he thought he was, but had his follies and infirmities as well as other men. God left him to himself, to be proud of his wealth, to keep him from being proud of his holiness. It is good for us to know ourselves, and our own weakness and sinfulness, that we may not be conceited, or self-confident, but may always think meanly of ourselves, and live in a dependence upon divine grace. We know not the corruption of our own hearts, nor what we shall do if God leave us to ourselves. Lord, lead us not into temjitation.

3. His sin was, that his heart ivas lifted up, x\ 25. He was proud of the honour God had put upon him in so many instances; the honour his neighbours did him in bringing him presents; and now that the king of Babylon should send an embassy to him to caress and court him, this exalted him above measure. When Hezekiah had destroyed other idolatries, he began to idolize liimself O what need have great men, and good men, and useful men, to study their own infirmities and follies, and their obligations to free grace, that they may never think highly of themselves, and to beg earnestly of God, that he will hide pride from them, and always keep them humble!

4. The aggravation of his sin, was, that he made so bad a return to God for his favours to him, making even those favours the food and fuel of his pride, u. 25, He rendered not again according to the benefit done unto him. Note, It is justly expected that they who have received mercy from Ciod, should study to make some suitable returns for the mercies they have received ; and if they do not, their ingratitude will certainly be charged upon them. Though we cannot render an equivalent, or the payment of a debt, we must render the acknowledgment of a favour: What shall I render, that may be so accepted? Ps. 116. 12.

5. The divine displeasure he was under for this sin ; though it was but a heart-sin, and the overt-act seemed not only innocent, but civil, (the showing of his treasures to a friend,) yet wrath came upon him and his kingdom for it, -u. 25. Note, Pride is a sin that God hates as much as any other, and particularly in his own people. They that exalt themselves, must expect to be abased, and put under humbling providences. Wrath came on David for his pride in numbering the people.

6. His repentance for this sin. He humbled himself for the firide of his heart. Note, (1.) Though God may, for wise and holy ends, suffer his people to fall into sin, yet he will not suffer them to lie still in it; they shall not be utterly cast down. (2.) Heart-sins are to be repented of, though they go no further. (3.) Self-humiliation is a necessary branch of repentance. (4.) Pride of heart, by which we have lifted up ourselves, is a sin, for which we ought, in a special manner, to humble ourselves. (5.) People ought to moum for the sins of their rulers. The inhabitants of Jerusalem humbled themselves with Hezekiah; either because they knew they also had been guilty of the same sin, or, at least, feared they might share in the punishment. When Da\ id, in his pride, numbered the people, they all smarted for it.

7. The reprieve granted thereupon. The wrath came not in his days; while he lived, there were peace and truth ; so much does repentance a\ ail to put by, or, at least, to put off, the tokens of God's anger.

III. Here is the honour done to Hezekiah: 1. By the providence of God while he li\ ed. He had exceeding much riches and honour, (x'. 27.) re plenished his stores, victualled his camps, fortified

II. CHRONICLES, XXXllT.

his city, and did all he wished to do; for God had (f/ven him substance very much, -u. 29. Among his great performances his turning the water-course of Gihon is mentioned, {y. 30.) which was done upon occasion of Sennacherib's invasion, -v. 3, 4. 1 he water had come into that which is called the old fiool, (Isa. 22. 11.) and the ufifier pool, (Isa. 7. 3.) but he gathered the waters into a new place, for the greater convenience of the city, called the lower fiool, Isa. 22. 9. And, in general, he prospered in all his works, for they were good works. 2. By the respetts paid to his memory when he was dead. (1.) The prophet Isaiah wrote his life and reign, {v. 32.) his acts, and his goodness, or piety, part of the honour of which is to be recorded and remembered, for example to others. (2.) The people did him honour at his death, {v. 33.) buried him in the chiefest of the sepulchres, made as great burning for him as for Asa; or, which is a much greater honour, made great lamentation for him, as for Josiah. See liow the honour of serious godliness is manifested in the consciences of men. Tliough it is to be feared tliat the generality of the people did not heartily comply with the reforming kmgs, yet they could not but praise their endeavours for reformation, and the memory of those kings was blessed among them. It is a debt we owe to those who have been eminently useful in their day, to do them honour at their death, when they are out of the reach of flattery, and we have seen the end of their conversation. The due payment of this debt will be an encouragement to others to do likewise.

CHAP. XXXIIl.

In this chapter, we have the history of the reign, I. Of Manasseh, who reigned long. 1. His wretched apostasy fronfi God, and revoU to idolatry, and all wickedness, v. 1. .10. 2. His happy return to God in his affliction; his repentance, V. H .. 13. his reformation, v. 15.. 17. and prosperity, v. 14. with the conclusion of his reign, v. 18 .. 20. II. Of Anion, who reigned very wickedly, v. 21 . . 23. and soon ended his days unhappily, v. 24, 25.

1. IVITANASSEH z^y/s twelve years old JjIjL when lie began to reign: and he

reigned fifty and five years in Jerusalem:

2. But did that which ivas evil in the sight of the Lord, like unto the abominations of the heathen, wiiom the Lord had cast out before the children of Israel. 3. For he built again the high places which Hezekiah his father had broken down, and he reared up altars for Baalim, and made groves, and worshipped all the host of heaven, and served them. 4. Also he built altars in the house of the Lord, whereof the Lord had said. In Jerusalem shall my name be for ever. 5. And he built altars for all the host of heaven in the two courts of the house of the Lord. 6. And he caused his children to pass through the fire in the valley of the son of Hinnom: also he observed times, and used enchantments, and used witchcraft, and dealt with a familiar spirit, and with wizards: he wrought much evil in the sight of the Lord, to provoke him to anger. 7. And he set a carved image, the idol which he had made, in the house of God, of which (jrod had said to David, and to Solomon his

son, In this house, and in Jerusalem, which 1 have chosen before all the tribes of I&iael, will I put my name for ever: 8. Neither will I any more remove the foot of Israel from out of the land which I have appoint ed for your fathers: so that they will take heed to do all that I have commanded them, according to the whole law and the statutes and the ordinances by the hand of Moses. 9. So Manasseh made Judah and the inhabitants of Jerusalem to err, and to do worse than the heathen, whom the Lord had destroyed before the children of Israel. 10. And the Lord spake to Manasseh, and to his people; but they would not hearken.

We have here an account of the great wickedness of Manasseh; it is the same almost word for word with that which we had, 2 Kings 21. 1..9. and took a melancholy view of it; it is no such pleasing subject, that we should delight to dwell upon it again. riiis foolish young prince, in contradiction to the good example and good education his father ga\ e him, abandoned himself to all impiety; transcribed the abominations of the heathen, (i». 2.) ruined the established religion, and unra\ elled his father's glorious reformation, (x». 3.) profaned the house of God with his idolatry, (y. 4, 5.) dedicated his children to Moloch, and made the Devil's lying oracles liis guides and his counsellors, v. 6. In contempt of the choice God had made of Sion to be his rest for ever, and Israel to be his covenant-people, (v. 8.) and the fair terms he stood upon with him, he embraced other gods, profaned God's chosen temple, and debauched his chosen people; he made them to err, and do worse than the heathen, {v. 9.) for if the unclean spirit return, he brings with him seven other spirits more wicked than himself. That which aggravated the sin of Manasseh, was, that God spake to him and his people, by tlie prophets, but they would not hearken, v. 10. We may here adn]ire the grace of God in speaking to them, and tlieii- obstinacy in tuniing a deaf ear to him; that eitlier their badness did not quite turn away his goodness, but still he waited to be gracious, or that his goodness did not turn them from their badness, but still thev hated to be reformed.

Now from this let us learn, 1. That it is no new thing, but a very sad thing, for the children of godly parents to turn aside from that good way of God in which they have been trained up. Parents may. give many good things to their children, but they cannot give them grace. 2. Corruptions in worship are such diseases of the church, as even then, when they seem to be cured, it is very apt to relapse into again. 3. The god of this world has strangely blinded men's minds, and has a wonderful power over those that are led captive by him; else he could not draw them from God their best Friend, to depend upon their sworn enemy.

11. Wherefore the Lord brought upon them the captains of the host of the king of Assyria, which took Manasseh among the thorns, and bound him with fetters, and carried him to Babylon. 12. And when he was in aflliction, he besought the Loud his God, and humbled iiimself greatly before the God of his fathi^rs. 1.3. And prayeii unto him; and he was entreated of hiui.

11. CHRONJCLES, XXXIII.

SO

and heard his supplication, and brought him again to Jerusalem into liis kingdom. Then Manasseh knew that the Loiin he was God. 14. Now after tliis he buih a wall without the city of David, on the west side of Gihon, in the valley, even to the entering in at the fish-gate, and compassed about Ophel, and raised it up a very great height, and put captains of war in all tlie fenced cities of Judah. 15. And he took away die sti ange gods, and the idol out of the house of the Lord, and all the altars tiiat he liad built m the mount of the house of the Lord, and in Jerusalem, and cast them out of the city. 16, And he repaired the altar of the Lord, and sacrificed thereon peace-oiTerings and thank-otl[erings, and commanded Judah to serve the Lord God of Israel. 17. Nevertheless, the people did sacrifice still in the high places, ye^ unto the Lord their God only. 18. Now the rest of the acts of Manasseh, and his prayer unto his God, and the words of the seers that spake to him in the name of the Lord God of Israel, behold, they are ivritten in the book of the Kings of Israel: 19. His prayer also, and how God was entreated of him, and all his sin, and his trespass, and the places wherein he built high places, and set up groves and giaven images, before he was humbled, behold, they are written among the sayings of the seers. 20. So Manasseh slept with his fathers, and they buried him in his own house: and Anion his son reigned in his stead.

We have seen Manasseh by his wickedness undoing the good that his father had done; here we ha\ e him by repentance undoing the evil that he himself had done. It is strange that this was not so much as mentioned in the book of Kings, nor does any thing appear there to the contraiy, but that he persisted and perished in his sin. But, perhaps, the reason was, because the design of that history was to show tlie wickedness of the nation which brought destruction upon them; and this repentance of Manasseh, and the benefit of it, being personal only, and not national, it is overlooked there; yec here it IS fully related, and a memorable instance it is of the riches of God's pardoning mercy, and the power of his renewing grace. Here is,

I. Tlie occasion of Manasseli's repentance; and that was his afflictions. In his distress, he did not (like that king Ahaz) tresfiassyet more against God, but humbled himself, and returned to God. Sanctified afflictions often prove happy means of con\ er-sinn. What his distress was, we are here told, v. 11. God brought a foreign enemy upon him; the king of Babylon, that courted his father who faithfully served God, invaded him now that he was treacherously departed from God. He is here called king of Assyria, because he had made himself master of Assyria, which he would the more easily do, for the defeat of Sennacherib's army, and its destruction, before Jerusalem. He aimed at the treasures which the ambtrssadors had seen, and all those precious things; but God sent him to chastise a sinful people, and reduce a straying prince. The cap-

tains took Manasseh among the thorns, in some bus!. or other, perhaps in his garden, where he had hid himself. Or, it is spoken tiguratively; he was perplexed in his counsels, and embarrassed in his affairs. He was, as we say, ;n the briers, and knew not which way to extricate himself, and so became an easy prey to the Absyn.m captains; who, no doubt, plundered his house, and took away what they pleased, as Isaiah had foretold, 2 Kings 20. 17, 18. What was Hezekiah's pride, was their prey. They bound Manasseh, who had been held before with the cords of his own iniquity, and carried him prisoner to Babylon. Abi.ut what time of his reign this was, we are not told; the Jews say that it was in his 22d year. II. The expressions of his lepentance; {v. 12, 13.) when he was in affliction, lie had time to bethink himself, and reason enough too. He saw what he had brought himself to by his sin; he found the gods he had ser\ ed, unable to help him. He knew that repentance was the only way of restoring his affairs, and theiefoi-e to him he returned, from whom he had revolted. 1. He was convinced that Jehovah is the one only living and true God. Then he knew, that is, he believed and considered, that tlie Lord he was God; he might ha\e known it at a less expense, if he would ha\e given due attendance and credit to the word written and preached: but it was better to pay thus dear for the knowledge of God, than to perish in ignorance and unbelief. Had he been a prince in the palace of Babylon, it is probable he had been confirmed in his idolatry; but, being a captive in the prisons of Babylon, he was convinced of it, and reclaimed from it. 2. He applied himself to him as his God now, renouncing all others, and resolving to cleave to him only; the God of his fathers, and a God in covenant with him. 3. He humbled himself greatly before him; was truly sorry for his sins, ashamed of them, and afraid of the wrath of God. It becomes sinners to humble themselves before the face of that God whom they have offended. It becomes sufferers to humble themselves under the hand of that God who coriects them, and to accept the punishment of their iniquity. Our hearts should be humble under humbling providences; then we accommodate ourselves to them, and answer God's end in them. 4. He prayed to him for the pardon of sin, and the return of his favour. Prayer is the relief of penitents, the relief of the afflicted. That is a good prayer, and very pertinent in this case, which we find among the apocryphal books, entitled. The prayer of Ma-nasses, king of Judah, when he was holderi ca/itiiT in Babylon; whether it was his or no, is uncert.iin; if it was, in it he gives glory to God, as the (-od of their fathers and their righteous seed: as the Clreator of the world, a God whose anger is insupjiortuble, and yet his merciful promise unmeasurable. He pleads that God has promised repentance and forgiveness to them that have sinned, and has appointed repentance unto sinners, that they may be saved; not unto the Just, as to jibraham, Isaac, and Jacob, but to me (says he) that am a sinner; for I have sinned above the number of the sands of the sea: so he confesses his sin largely, and aggravates it. J^'or-give me, O Lord, forgive me, and destroy me not; he pleads. Thou art the God of them that repent. Sec. and concludes, Therefore 1 will praise thee for ever, &c.

III. (jod's gracious acceptance of his repentance. God was e7itreated of him, and heard his supplication Though affliction drives us to God, he will not there fore reject us, if in sincerity we seek him, for afflic tions are sent on pui-pose to bring us to him. As a token of God's fivour to him, he made a way for his escape; afflictions are continued no longer than till they have done their work; when Manasseh is brouglit back to his God and to his duty, he shall

II. CHROi^llCLES, XXXIIl

i joi) be brought back to hiakingdom. See how ready God is to accept and weiconie returning sinners, and how stvifc to sho-i-j mercy. Let not great sinners despair, when Minasbcii himself, upon his repentance, found favour with Gud; in hun God nhowed forth a fiattern of long-suffering, as 1 Tim, 1. 16. fsa. 1. 18.

IV. The fruits meet for refientance which he brought forth after his return to his own land, -v. 15, 16. 1. He turned from his sins. He took away the strange gods, the images of them, and that idol (whatever it was) which he had set up with so much solemnity in the house of the Lord, as if it had been master of that house; he cast out all the idolatrous altars that were in the mount of the house and in Jerusalem, as detestable things; now (we hope) he loathed them as much as ever he had loved them, and said to them, Get ye hence, Isa. 30. 22. " What have I to do any more with idols? I have had enough of them." 2. He returned to his duty; for he re-fiaired the altar of the Lord, which had either been abused and broken down by some of the idolatrous priests, or, at least, neglected and gone out of repair. He sacrificed thereon peace-offerings to implore God's favour, and thank-offerings to praise him for his deliverance. Nay, he now used his power to reform his people, as befure he had abused It to corrupt them. He commanded Judah to serve the Lord God of Israel. Note, Those that truly repent of their sins, will not only return to God themselves, but will do all they can to reduce those that have by their example been seduced and drawn away from' God; else they do not thoroughly (as they ought) undo what they done amiss, nor make the'plaster as wide as the wound. We find that he prevailed to bring them oft" from their false gods, but not from their high /daces, v. 17. They stilt sacrificed in them, yet to the Lord their God only; .Manasseh could not carry the refuraiation so far as he had carried the corruption. It is an easy tiling to debauch men's manners, but not so easy to reform them again.

V. His prosperity, in some measure, after his repentance. He might plainly see it wus sin that ruined him; for when he returned to God in a way of dutv, God returned to him in a way of mercy: and then he built a wall about the city of David, v. 14. for by sin he had unwalled it, and exposed it to the enemy. He also put captains of war in the fenced cities, for the security of his country. Jose-phus says, t'aat all the rest of his time, he was so changed for the better, that he was looked upon as a very happy man.

Lastly, Here is the conclusion of his history. The heads of those things for a full narrative of which we are referred to the other writings that were then extant, are more than any of the kings, v. 18, 19. A particular account, it seems, was kept, 1. Of all hia sin, and his tresfiass, the high filaces he built, the groves and images he set up., before he was humbled. Probaljly, this was taken from his own confession which he made of his sin, when God ga\'e him repentance, and which he left upon record, and was inserted in a book, entitled. The words of the seers. To those seers that spake to him, v. 18. to reprove him for his sin, he sent his confession, when he repented, to be inserted in their memoirs, as a token of his gratitude to them for their kindness in reproving him. Thus it becomes penitents to take shame to themselves, to give thanks to their re-pro\ ers, and warning to others. 2. Of the "words of the seen that spake to him in the name of the Lord, V. 10. the reproofs they gave him for his sin, ;ind their exhortations to repentance. Note, Sinners ought to consider that how little notice soever they take of them, an account is kept of the words of the seers that speak to them from God, to admonish

fj them of their sins, warn them of their danger, and ' call them to their duty, which will be produced against them in the great day. 3. Of his pj-ayer to God, (that is twice mentioned, as a remarkable Kh'mg,) a?id ho7u God was entreated of him. This was written for the generations to come, that the people that should be created, might praise the Lord for his readiness in receiving returning prodigals.

Notice is taken of the place of his ^burial, not ii the sepulchres of the kings, but in his own house; hi was buried privately, and nothing of that honom was done him at his death, that was done.to his father. Penitents may recover their comfort sooner than their credit.

21. Amon ivas two and twenty years old when he began to reign, and reigned two years in Jerusalem. 22. But he did t/iat inhich was evil in the sight of the Lord, as did Manasseh his father: for Amon sacrificed unto all the carved images which Manasseh his father had made, and served them: 23. And humbled not himself before the Lord, as Manasseh his father had hum bled himself: but Amon trespassed more and more. 24. And his servants conspired against him, and slew him in his own house. 25. But the people of the land slew all them that had conspired against king Amon: and the people of the land made Josiah his son king in his stead.

We have little recorded concerning Amon, but enough, unless it were better. Here is,

1. His great wickedness. He did as Manasseh had done in the days of his apostasy, v. 22. They who think this an evidence that Manasseh did not truly repent, forget how many good kings had wicked sons. Only, it should seem thit Manasseh was in this defective, that when he cast out the images, he did not utterly deface and destroy them, according to the law which required them to bum the images with fire, Deut. 7. 5. How necessary that law was, this instance shows: for the carved images being only thrown by, and not burnt, Amon knew where to find them, soon set them up, and sacrificed to them. It is added, to represent him exceeding sinful, and to justify God in cutting him off so soon, (1.) That he outdid his father in sinning; he trespassed more and more, v. 23. His father did ill, but he did worse. They that were joined to idols, grew more and more mad upon them. (2.) That he came short of his father in repenting; he humbled not himself before the Lord as his father had humbled himself. He fell like him, but did not get up again like him. It is not so much sin, as impenitence to sin, that ruins men; not so much that they offend, as that they do not humble themselves for their offences; not the disease, but the neglect of the remedy.

2. His speedy destruction. He reigned but two years, and then his servants conspired against him and slew him, v. 24. Perhaps when Amon sinned, as his father did, in the beginning of his days, he promised himself that he should repent, as his father did, in the latter end of his days. But his case shows what a madness it is to presume upon that; if he hoped to repent when he was old, he was wretchedly disappointed; for he was cut off when he was young. He rebelled against God, and his own servants rebelled against him. Herein God was righteous, but they were wicked, and justly did the people of (he land put them to death as ti aitors.

809

I he lives of kings are particularly under the protection of Providence, and the laws both of God and man.

CHAP. XXXIV.

Before we see Judah and Jerusalem ruined, we shall yet see some glorious years, while good Josiah sits at the helm. By his pious endeavours for reformation, God tried them yet once more; if tliey had known in this their day, Hit day of their visitation, the things that belonged to their peace and improved them, their ruin might have been prevented. But, after this reign, they were hid from their eyes, and the next reigns brought an utter desolation upon them. In this chapter, we have, I. A general account of Josiah's character, v. 1, 2. II. His zeal to root out idolatry, v. 3- •". III. His care to repair the temple, v. 8. • 13. IV. The finding of the book of the law, and the good use made of it, v. 14.. 23. V. The public reading of the law to the people, and their reneiving their covenant with God thereupon, v. 29 .. 33. Much of this we had, 2 Kings 22.

1. "TOSIAH was eight years old when he 93 began to reign: and he reigned in Jerusalem one and thirty years. 2. And he did that which ivos right in the sight of the Lord, and walked in the ways of David his father, and declined neither to the right hand nor to the left. 3. For in the eighth year of his reign, while he was yet young, he began to seek after the God of David his father: and in the twelfth year he began to purge Judah and Jerusalem from tlie high places, and the groves, and the carved images, and the molten images. 4. And they brake down the altars of Baalim, in his presence: and the images that were on high above them he cut down: and the groves, and the carved images, and the molten images, he brake in pieces, and made dust of them^ and strewed // upon the graves of them that had sacrificed unto them. 5. And he burnt the bones of the priests upon their altars, and cleansed Judah and Jerusalem. 6, And so did he in the cities of Manasseh, and Ephraim, and Simeon, even unto Naphtali, with their mattocks round about. 7. And when he had broken down the altars and the groves, and had beaten the graven images into powder, and cut down all the idols throughout all the land of Israel, he returned to Jerusalem.

Concerning Josiah we are told,

1. That he came to the crown when he was very young, but 8 years old; yet his infancy did not debar him from his right, and he reigned 31 years, (t>. 1.) a considerable time. I fear, however, that in the beginning of his reign, things went much as they had done in his father's time, because, being a child, he must have left the management of them to others; so that it was not till his 12th year, which goes far in the number of his years, that the reformation began, v. 3. He could not, as Hezekiah did, fall about it immediately.

2. That he reigned well, {v. 2.) approved himself to God, trod in the steps of David, and did not decline either to the right hand or to (he left; for there are errors on both hands.

3. That while he was young, about 16 years old,

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he began to seek after God, v. 3. We have reason to think he had not so good an education as Manasseh hud; it is well if those about him did not endeavour to corrupt and debauch him; yet he thus sought God when he was young. It is the duty and interest of young people, and will particularly be the honour of young gentlemen, as soon as they come to years of understanding, to begin to see): God; for they that seek him early shall find him.

4. That in his 12th year, when," it is probable, he took the administration of the government entirely into liis own hands, he began to purge his kingdom from the reinains of Idolatry; he destroyed the high places, gro\es, m^.ages, altars, all the utensils of idolatry, v. 3, 4. He not only cast them out as Manasseh did, but brake them to pieces, and made dust of them. This destruction (i' idolatry is here said to be in his 12tli year, but it was said, 2 Kings 23. 23. to be in his 18th year; something was done toward it now in his 12tli year; then he began to purge out idolatry, but, probably, that good work met with opijosition, so that it was not thoroughly done till they had found the book of the law 6 years after; bat here the whole work is laid together briefly, which was much more largely and particularly related in tlic Kings. His zeal carried him out to do this, not only in Judah and Jerusalem, but in the cities of Israel too, as far as he had any influence upon them.

8. Now in the eighteenth year of his reign, when he had purged the land, and the house, he sent Shaphan the son of Azaliali, and Maaseiah the governor of the city, and Joah the son of Joahaz the recorder, to repair the house of the Lord his God. 9. And when they came to Hilkiah the high priest, they delivered the money that loas brought into the house of God, whicli the Levites that kept the doors had gathered of the hand of Manasseh and Ephraim, and of all the remnant of Israel, and of all Judah and Benjamin, and they returned to Jemsalem. 10, And they put it in the hand of the workmen that had the oversight of the house of the Lord, and they gave it to the workmen that wrought in the house of the Lord, to repair and mend the house; 11. Even to the artificers and builders gave they it, to buy hew 11 stone and timber for couplings, and to floor the houses which the kings of Judah had destroyed. 12. And the men did the work faithfully: and the overseers of them teere Jahath and Obadiah, the Levites, of the sons of Merari; and Zecha-riah and Meshullam, of the sons of the Kohathites, to set it forward : and other of the Levites, all that could skill of instruments of music. 13. Also thei/ teere ovei' the bearers of burdens, and tcere overseers of all that wrought the work in any manner of service; and of the Levites there tcere scribes, and officers, and porters.

Here, 1. Orders are given by the king for th' repair of the temple, v. 8. \A'hen he had purged the house of the corruptions of it, he began to fit it

II. CHRONICLES, XXXIV.

up for the services that were to be performed in it. Thus we must do by the spiritual temple of the heart; get it cleansed from the pollutions of sin, and then renewed, so as to be transformed into the image of God. Josiah, in this order, calls God the Lord his God; they that truly love God, will iove the habitation of his house.

2. Care is taken about it, effectual care; the Levites went about tlie country, and gathered money towards it, which was returned to the three trustees mentioned, v. 8. They brought it to Hil-kiah the Higli Priest, {v. 9.) and he and they put it into the hands of workmen, both overseers and labourers wlio undertook to do it by the great, as we say, or in the gross, v. 10, 11. It is obseri ;d that the workmen were industrious and honest, they did the work faithfully; {^y. 12.) and workmen are not completely faithful if they are not both careful and diligent, for a confidence is reposed in them that they will be so. It is also intimated that the overseers were ingenious; for it is said that all those were employed to inspect this work, who could skill of instruments of music; not that their skill in music could be of any use in architecture, but it was an evidence that they were men of sense and ingenuity, and particularly that their genius lay toward the mathematics, which qualified them very much for this trust. Witty men are then wise men, when they employ their wit in doing good, in helping their friends, and, as they liave oi)portu-nity, in serving the public. Observe, in this work, how God dispenses his gifts variously; here were some that were bearers of burthens, cut out for bodily labour, and fit to woi-k. Here were others (nriade meliori luto — of finer 7naterials) that had skill in music, and they were overseers of them that laboured, and scribes and officers; the former were the hands, these were the heads; they had need of one another, and the work needed both. Let not the overseers of the work despise the bearers of burthens, nor let them that work in the service, grudge at those whose office is to direct; but let each esteem and serve the other in love, and God have the glory, and the church the benefit, of the different gifts and dispositions of both.

14. And when they brought out the money that was brought into the liouse of the Lord, Hilkiah the priest found a book of the law of the Lord given by Moses.

15. And Hilkiah answered and said to Shaphan the scribe, I have found the book of the law in the iiouse of the Lord. And Hilkiah delivered the book to Shaphan.

16. And Shaphan carried the book to the king, and brought the king word back again, saying, All that was committed to thy servants, they do it. 17. And they have gathered together the money that was found in the house of tlie Lord, and have delivered it into the hand of the overseers, and to the hand of the workmen. 18. Then Shaphan the scribe told the king, saying, Hilkiah the priest hath given mc; a book. And Shaphan read it before the king: 19. And it came to pass, when the king had heard the words of the law, that he rent his clothes. 20. And the king commanded Hilkiah, and Ahikam the son of Shaphan, and Abdon the son of Micah, and Slia-

phan the scribe, and Asaiah a servant of

the king's, saying, 21. Go, inquire of the Lord for me, and for them that are left in Israel and in Judah, concernuiii me words of the book that is found: lor"great is the wrath of the Lord that is poured out upon us, because our fathers have not kept the word of the Lord, to do alter all that is written in tiiis book. 22. And Hilkiah, and tlieij that the king had appointed, went to Huldah the prophetess, the wife of Shallum the son of Tikvath, the son of Hasrah keeper of the wardrobe; (now she dwelt in Jerusalem in the college;) and they spake to her to that effect. 23. And she answered them, Thus saith the Lord God of Israel, Tell ye the man that sent you to me, 24. Thus saith the Lord, Behold, I will bring evil upon this place, and upon the inhabitants thereof, even all the curses that are written in the book which they have read before the king of Judah: 25. Because they have forsaken me, and have burned incense unto other gods, that they might provoke me to anger with all the works of their hands; therefore my wrath shall be poured out upon this place, and shall not be quenched. 26. And as for the king of Judah, who sent you to inquire of the Lord, so shall ye say unto him. Thus saith the Lord God of Israel, concerning the words which thou hast heard; 27. Because thy heart was tender, and thou didst humble thyself before God, when thou heardest his words against this place, and against the inhabitants thereof, and humbledst thyself before me, and didst rend thy dothes, and weep before me; I have even heard thee also, saith the Lord. 28. Behold, I will gather thee to thy fathers, and thou shall be gathered to thy grave in peace, neither shall thine eyes see all the evil that I will bring upon this place, and upon the inhabitants of the same. So they brought the king word again.

This whole paragraph we had just as it is here related, 2 Kings 22. 8-.20. and have nothing to add here to what was there observed.

But, 1. We may hence take occasion to bless God that we have plenty of Bibles, and that thcv are, or may be, in all hands; that the book of the law and gospel is not lost, is not scarce; that, in this sense, that tvord of the Lord is not precious. Bibles are jewels, l)ut, thanks be to (Jod, they are not rarities. The fountain of the waters of life is not a spring shut up, or a fountain sealed, but the streams of it, in all places, ?nake glad the citi/ of God. Usus comnnniis aguaru7n — These nvaters flow for general use. What a great dc.l sliall we have to answer for if the great tliines (f G( d's laws, being thus made common, should be accc ujit ed by us as strange things!

811

2. We may hence learn, whenever we read or hear the word of God, to affect our hearts witli it, and to get them possessed with a holy fear of that wrath of God, which is there revealed against all ungodliness and unrighteousness of men, as Josiah's tender heart was. When he heard the words of the law, he rent his clothes; {y. 19.) and God was well pleased with his doing so, v. 27. Were the things contained in the scripture new to us, as they were here to Josiah, surely they would make deeper impressions upon us than commonly they do; but they are never the less weighty, and therefore should not be the less considered by us, for their being well known. Rend the heart therefore, not the garment.

3. We are here directed, when we are under con\'ictions of sin, and apprehensions of divine wrath, to inquire of the Lord; so Josiah did, v. 21. It concerns us to ask, as tliey did, Acts 2. 37, Men and brethren, what shall nve do? And more particularly, as the jailer, saying, IVhat must I do to be saved? Acts 16. 30. If ye will thus inquire, inquire ye, Isa. 21. 12. and blessed be God, we have the lively Oracles to which to apply ourselves with these inquiries.

4. We are here warned of the ruin that sin brings upon nations and kingdoms. They ^hat forsake God, bring evil upon themselves, {y. 24, 25.) and kindle a fire which shall not be quenched; such will the fire of God's wrath be, when the decree is gone forth against those that obstinately and impe-nitentlv persist in their wicked ways.

5. We are here encouraged to humble ourseh es before God, and seek unto him, as Josiah did: if we cannot prevail thereby to turn away God's wrath from our land, yet we shall deli\ er our own souls, V. 27, 28. And good people are liere taught to be so far from fearing death, as to welcome it rather when it takes them away from the evil to come. See how the property of it is altered by making it the matter of a promise: Thou shalt be gathered to thy grave in fieace; housed in that ark, as Noah, when a deluge is coming.

29. Then the king sent and gathered together all the elders of Judah and Jerusalem. 30. And the king went up into the house of the Lord, and all the men of Judah, and the inhabitants of Jerusalem, and the priests, and the Levites, and all the people, great and small; and he read in their ears all the words of the book of the covenant that was found hi the house of the Lord. 31. And the king stood in his place, and made a covenant before the Lord, to walk after the Lord, and to keep his commandments, and his testimonies, and his statutes, with all his heart, and with all his soul, to perform the words of the covenant which are written in this book. 32. And he caused all that were present in Jerusalem and Benjamin to stand to it. And the inhabitants of Jerusalem did according to the covenant of God, the God of their fathers. 33. And Josiah took away all the abominations out of all the countries that pertained to the children of Israel, and made all that tvere present in Israel to serve, even to serve the Lord iheir God. And all his days they departed

not from following the Lord, the God of

their fatiiers.

We have here an account of the further advances which Josiah made toward the reformation of hio kingdom, upon the hearing of the law read, and the receipt of the message God sent him by the prophetess. Happy the people that had such a king: for here we find,

1. That they were well taught. He did not go about to f)vce' them to their duty, till he had first instructed them in it. He called all the people together, great and small, young and old, rich and poor, high and low; lie that hath ears to hear, lei him hear the words of the book of the covenant; for they are all concerned in those words. To put an honour upon the service, and to engage attention the more, though there were priests and Levites present, the king himself read the book to the people, [x>. 30.) and he read it, no doubt, in such a manner as to sliow that he was himself affected with it, which would be a means of affecting the hearers.

2. That they were well fixed. The articles of agreement between God and Israel being read, that they might intelligently co\enant with God, both king and people here, with great solemnity, do as it were subscribe the articles. The king in his place covenanted to keep God's commandments with all his heart and soul, according to what was written in the book, {v. 31.) and urged the people to declare their consent likewise to this co\ enant, and solenm-ly to ]jromise that they would faithfully perform, fulfil, and keep, all and every thing that was on their part to be done, according to the covenant: this they did; they could not for shame do otherwise. He caused all that were firesent to stand to it, {y. 32.) and made them all to sert'e, even to seTve the Lord their God, {v. 33.) to do it, and to Tvake a business of it; he did all h« could to bring them to it; to serve, even to ser\ e; tlie repetition denotes that that was tlie only thing his heart was set on; he aimed at nothing else in what he did, but to engage them to God and their duty.

3. That they were well tended; were honest with good looking to. jJll his days they dejiarted no! from following the Lord; he kept them, with much ado, from running into idolatry again. jIU his days were days of restraint upon them; but this intimated that there was in them a bent to backslide, a strong incliniition to idolatry; many of them wanted nothing but to have him out of the way, and then they would have their high places and their images up again. And therefore we find that in the days of Josiah, (Jer. 3. 6.) God charged it upon treacherous Judah, that she had not returned to hijn with all her heart, but feignedly, {v. 10.) nay, had played the harlot, {v. 8.) and thereby had even justified backsliding Israel, v. 11. In the 2Sd year of this reign, 4 or 5 years after this they had gone on to provoke Qod to anger with the works of their hands, Jer. 25. 3"7. And, which is very observable, it is from the beginning of Josiah's reformation, his 12th or 13th year, that the iniquity of the house of Judah, which brought ruin upon them, and which the prophet was to bear lying on his right side, was dated, Ezek. 4. 6. For from thencf to the destruction of Jerusalem was just 40 years. Josiah was sincere in what he did, but the generality of the people were averse to it, and hankered after their idols still; so that the reformation, though well designed, and well prosecuted, by tlie prince, had little or no effect upon the people. It was with reluctancy that they parted with their idols; still they were in heart joined to them, and wished for them again. This, God saw, and there fore, from that time, when one would have thougiit

IT. CHRONICLES, XXXV.

the foundations had been hiid for a perpetual secu-lic}' and peace, from that \ery thue, diQ the decree go fonh for their destruction. Nothing hastens the ruin of a peop.e, nor ripens them for it more, than tlie baffling of hopeful attempts for reformation, and a hypocritical return to God. Be not deceived, God is not mocked.

CHAP. XXXV.

We are here to attend Josiah, I. To the temple, where we see his religious care for the due observance of the ordinance of the passover, according to the law, v. 1 .. 19. 11. To the field of battle, where we see his rashness, in engaging with the king of Egypt, and how dear it cost him, V. 20. . 23. III. To the grave, where we see him bitterly lamented, v. 24 ,. 27. And so we must take our leave of Josiah.

l.'M/rOREOVER, Josiah kept a passover I.tJL unto the Lord in Jerusalem: and they killed the passover on the fourteenth dai/ of the first month. 2. And he set the piiests in their charges, and encouraged them to the service of the house of the Lord, 3. And said unto the Levites that taught all Israel, which were holy unto the Lord, Put the holy ark in the house which Solomon the son of David king of Israel did build; it shall not be a burden upon your shoulders; serve now the Lord your God, and his people Israel, 4, And prepare yourselves by the houses of your fathers, after your courses, according to the writing of David king of Israel, and according to the writing of Solomou his son; 5. xAnd stand in the holy place., according to the divisions of the fiimilies of the fathers of your brethren the people, and after the division of the families of the Levites: 6. So kill the passovei', and sanctify yourselves, and prepare your brethren, that they may do according to the word of the Lord by the hand of Moses. 7. And Josiah gave to the people, of the flock, lambs and kids, all for the passover-offer-ings, for all that were present, to the number of thirty thousand, and three thousand bullocks: these were of the king's substance. 8. And his princes gave w illingly unto the people, to the priests, and to tlie Levites: Hilkiah and Zechariah and Je-hiel, rulers of the howse of God, gave unto the priests for the passover-offerings two thousand and six hundred small cattle., and three hundred oxen. 9. Conaniah also, and Shemaiah, and Nethaneel, his brethren, and Hashabiah, and Jehiel, and Jozabad, chief of the Levites, .gave unto the Levites, for passover-offerings, five thousand small cattle., and five hundred oxen. 10. So the service was prepared, and the priests stood in their place, and the Levites in their courses, according to the king's commandment. 11. And they killed the passover, and the priests sprinkled the

blood from their hands, and the LevitcH flayed them. 12. And they removed the burnt-offerings, that they might give according to the divisions of the families of the people, to offer unto the Lord, as it is written in the book of Moses : and so did they with the oxen. 13. And they roasted the passover with fire, according to the ordinance : but the other holy offerings sod they in pots, and in caldrons, and in pans, and divided them speedily among all the people. 14. And afterward they made ready for themselves, and for the priests ; because the priests the sons of Aaron were busied in offering of burnt-otferings and the fat until night; therefore the Levites prepared for themselves, and for the priests the sons of Aaron. 15. And the singers the sons of Asaph, were in their place, according to the commandment of David, and Asaph, and Heman, and Jeduthun the king's seer : and the porters ivaited at every gate: they might not depart from their service; for their brethren the Levites prepared for them. 16. So all the service of the Lord was prepared the same day, to keep the passover, and to offer burnt-offerings upon the altar of the Lord, according to the commandment of king Josiah. 17. And the children of Israel that were present kept the passover at that time, and the feast of unleavened bread seven days. 18. And there was no pass-over like to that kept in Israel, from the days of Samuel the [prophet; neither did all the kings of Israel keep such a passover as Josiah kept, and the priests, and the Levites, and all Judah and Israel that were present, and the inhabitants of Jerusalem. 19. In the eighteenth year of the rei_ii of Josiah was this passover kept.

The destruction which Josiah made of idols and idolatry, was more largely related in the Kings, and but just mentioned here in the foregoing chap ter, V. 33. But his solemnizing of the passover, which was but touched upon there, (2 Kings 23. 21.) is very particularly related here. Many were the feasts of the Lord, appointed by the ceremonial law, but the passover was the chief; it begayi them all in the night wherein Israel came out ( f E^ypt. It concluded them all in the night wherein Christ was betrayed; and in the celebration of it, Heze-kiah and Josiah those two great reformers, revi\ ed religion in their day. The ordinance of the Lord's su]/per resembles the passover more than it does any of the Jewish festivals; and the due observance of that ordinance, according to the rule, is an instance and means both of the growing purity and beauty of churches, and of the growing ])iety and devotion of particular cliristians. Reliirion cannot flourish where that passover is either whollv neglected or not duly observed; return to that, revive that, make a solemn business of that affecting binding ordinance, and then, it is to be hoped, there will be a reformation in other instances also.

11. CHRONICLES, XXXV.

813

In the account we had of Hezekiah's passover, the great zeal of the people was observable, and the transport of devout affection that they were in; but little of that appears here. It was more in compliance with the king that they all kept the pass-over, {v. 17, 18.) than from any great inclination they had to it themselves. Some pride they took in this form of godliness, but little pleasure in the power of it. But whatever defect there was among the people in the inside of the duty, both the magistrates and ministers did their part, and took care that the external part of the service should be performed with due solemnity.

I. The king exhorted and directed, quickened and encouraged, the priests and Levites to do their office in this solemnity. Perhaps he saw them remiss and indifferent, unwilling to go out of their road, or mend their pace; if ministers are so, it is not amiss for any, but most proper for magistrates, to stir them up to their business. Say to Archippus, Tafce heed to thy 7ninistry, Col. 4. 17. Let us see how this good king managed his clergy upon this occasion.

1. He reduced them to the office they were appointed to by the law of Moses, {v. 6.) and the order they were put into by David and Solomon, v. 4. rie set them in their charges, v, 2. He did not cut them out new work, nor put them into any new method, but called them back to their institution. Their courses were settled in writing; let them have recourse to that writing, and marshal themselves according to the divinionn of their families, V. 5. Our rule is settled in the written word; let magistrates take care that ministers walk accord-mg to that rule, and they do their duty.

2. He ordered the ark to be put in its place, which, it should seem, had of late been displaced, either by the wicked kings, to make room for their idols in tiie most holy place, or by Hezekiah, to make room for the workmen that repaired the temple. However it was, Josiah bids the Levites put the holy ark in the house, {y. 3.) and not carry it about from place to place, as perhaps of late they had done, justifying themselves therein by the practice before the temple was built. Now that the priests were discharged from this burden of the ark, they must be careful in other services about it.

3. He charged them to serx'e God and his people Israel, v. 3. Ministers must look upon themselves as servants both to Christ, and to his chvnxh for his sake, 2 Cor. 4. 5. They must take care, and take pains, and lay out themselves to the utmost, (1.) For the glory and honour of God, and to advance the interests of his kingdom among men. Paul, a servant of God, Tit. 1. 1. (2.) For the welfare and benefit of his people, not as having dominion over their faith, but as servants of their holiness and joy; and there will be no difficulty, in the strength of God, honestly to serve these two masters.

4. He charged them to sanctify theiyiselves, and prepare their brethren, v. 6. Ministers' work must begin at home, and they must sanctify themselves in the first place, purify themselves from sin, sequester themseh^es from the world, and devote themselves to God; but it must not end there, they must do what they can X.oprepare their brethren by admonishing, instructing, exhorting, quickening, and comforting them. The preparation of the heart is indeed from the Lord; but ministers must be instruments in his hand.

5. He encouraged them, to the service, v. 2. He spake comfortably to them, as Hezekiah did, ch. 30. 22. He promised them his countenance. Note, Those whom we charge, we should encourage. Most people love to be accosted kindly, and will be wrought upon by encouragement more than by threats.

11. The king, and the princes, influenced by his

example, gave liberally for the bearing of the charges of this passover. The ceremonial services \ were expensive, wiiich perhaps was one reason why they had been neglected. People had not zeal enough to be at the charge of them; nor were thev now very fond of them, for that reason. And there'-fore,

1. Josiah, at his own proper cost, furnished the congregation witli paschal lambs, and other sacrifices, to be ofteied during the seven days of the feiist. He allowed out of his own estate, 30,000 lambs for passover-offerings; which the offerers were to feast upon, and 3,000 bullocks, {v. 7.) to be offered during the following 7 days. Note, Those who are serious in religion, when they persuade others to that which is good, should make it as cheap and easy to thcrn as may be. And where God sows pleniriir.iy, be exj)ects to reap accordingly; it is to be feared tliat the c^.nt^re^ation, generally', had not come provided; sii that if Josiali iindnot furnished them, the work of God must have stood still. ^

2. The chief of the priests, that were men oi great estates, contributed toward the priests' charges, as Josiah toward the people's. The princes, {v. 8.) that is, the chief of the priests, the princes of the holy tribe, rulers of the house of God, bore the priests' charges. And some of the rich and great men of the Levites furnished them also with cattle, both great and small, for offerings, v. 9. For those tliat sincerely desire to be found in the way of their duty. Providence sometimes r.iises up friends to bear them out in it, beyond what they could ha\e expected.

in. The priests and Levites performed their office very readily, v. 10. They killed the paschal lambs in the court of the temple, the priests sprinkled the blood upon the altar, the Levites flayed them, and then ga\ e the flesh to the people according to their families, {v. 11, 12.) not fewer than ten, nor more than twenty, to a lamb; they took it to their several apartments, roasted it, and ate it according to the ordinance, v. 13. As for the other sacrifices that were eucharistical, the flesh of them was boiled according to the law of the peace-offerings, and was divided speedily amorig the people, that they might feast upon it as a token of their joy in the atonement made, and their reconciliation to God thereby. And lastly, The priests and Levites took care to honour God by eating of the passover themselves, v. 14. Let not ministers think that the care they take for the souls of others, will excuse their neglect of their own; or that being employed so much in public worship will supersede the religious exercises of their closets and families. The Levites here made ready for themselves and for the priests, because the priests were wholly taken up all day in the service of the altar; therefore, that they might not have their lamb to dress when they should eat it, the Levites got it ready for them against supper-time. Let ministers learn hence to help one another, and to forward one another's work, as brethren, and fellow-servants of the same Master.

IV. The singers and porters attended in their places, and did their office, v. 15. The singers with their sacred songs and music expressed and excited the joy of the congregation, and made the service very pleasant to them; and the porters at the gates took care that there should be no breaking in of any thing, to defile or disquiet the assembly, nor going out of any from it, that none should steal away till the service was done. While they were thus employed, their brethren the LeviteV prepared paschal lambs for them.

V. The whole solemnity was performed with

11. CHRONICLES, XXXV.

great exactness, according to the law, {v. 16, 17.) and, upon that account, there was none like it since Samuel's time, {v. 18.) for in Hezekiah's passover there were several irregulai'ities. And Bishop Patrick obser\ es, that in this also it exceeded the other passov ers which the preceding kings had kept, that thougli Josiah was by no means so rich as David, and Solomon, and Jehoshaphat, yet he furnished the whole congregation with beasts for sacrifice, both paschal and eucharistical, at his own proper cost and charge, which was more than any king ever did before him.

20. After all this, when Josiah had prepared the temple, Necho king of Egypt came up to tight against Carcliemish by Euphrates: and Josiah went out against him. 21. But he sent ambassadors to him, saying, What have I to do with thee, thou king of Judah? I come not against thee this day, but against the house wherewith I have war; for God commanded me to make haste: forbear thee from meddling nnth God, who is with me, that he destroy thee not. 22. Nevertheless, Josiah would not turn his face from him, but disguised himself, that he might fight with him, and hearkened not unto the words of Necho from the mouth of God, and came to fight in the valley of Megiddo. 23. And the archers shot at king Josiah: and the king said to his servants. Have me away; for [ am sore wounded.

24. His servants therefore took him out of that chariot, and put him in the second chariot that he had ; and they brought him to Jerusalem, and he died, and was liuried in one of {\\e sepulchres of his fathers: and all Judah and Jerusalem mourned for Josiah.

25. And .leremiah lamented for.fosiah ; and all the singing-men and the singing-women spake of Josiah in their lamentations to this day, and made them an ordinance in Israel: and, behold, they are written in the Lamentations. 26. Now the rest of the acts of Josiah, and his goodness, according to that which ivas written in the law of the Lord, 27. And his deeds, first and last, behold, they are written in the book of the Kings of Israel and Judah.

It was 13 years from Josiah's famous passover to his death; during which time, we may hope, things went well in his kingdom; that he prospered, and religion flourished; yet we are not entertained with the pleasing account of those years, but they are passed over in silence, because the people, for all this, were not turned from the love of tlieir sins, nor God from the fierceness of his anger. The next news therefore Ave hear of Jnsiali, is, that he is cut off in the midst of his days and usefulness, before he is full 40 years old. \A'e had this sad story, 2 Kings 23. 29, 30. here it is somewhat more largely related. That appears here, more than did there, which reflects such blame on Josiah, and such praise on the people, as one would not have ex-[lected.

I. Josiah was a very good prince; yet lie is much to be blamed for his rashness and presumption in

going out to war against the king of Egypt, ivithout cause or call. It was bad enough, ks it appeared in the Kings, that he meddled with strife which belonged not to him. But here it looks worse; for, it seems, the king of Egypt sent ambassadors to him, to warn him against this enterprise, v. 21. He argues, 1. From principles of justice. The king of Egypt professes he had no design to do him any hui t, and therefore it was unfair, against common equity and the law of nations, for Josiah to take up arms against him. If even a righteous man engage in an unrighteous cause, let him ntt expect to pros per; God is no respecter- of persons. See Prov. 3. 30.—25.8. 2. From principles of religion. "Goo is "With me; nay. He commanded me to make haste, and therefore, if thou retard my motions, thou med-dlest with God." It cannot be that the king of Egypt only pretended this, (as Sennacherib did in a like case, 2 Kings 18. 25.) hoping thereby to make Josiah desist, because he knew he had a veneration for the word (^f God, for it is said here, {v. 22.) that the words of Necho were from the mouth of God; we must therefore suppose that either by a dream, or by a strong impulse upon his spirit, wliich he had reason to think was from God, or by Jeremiah; or some other pnphet, he had ordered him to make war upon the king of Assyria. 3. From principles of policy. " 'Jhat he destroy thee not; it is at thy pei'il, if thou engage against one that has both a better army, and a better cause, and God on his side."

It was not in wrath to Josiah, whose heart was upright with the Lord his God, but in wrath to a hypocritical nation, who were unworthy of so good a king, that he was so far infatuated, as not to hearken to those fair reasonings, and desist froir his enterprise. He ivould not turn his face from him, but went in person, and fought the Egyptian army in the valley of Megiddo, v. 22. If perhaps he could not believe that the king of Egypt had a command from God to do what he did, yet, upon his pleading such a command, he ought to have consulted the oracles of God before he had gone cut against him. His not doing that, was his great fault, and of fatal consequence. In this matter, he walked not in the ways of David his father; for had it been his case, he would have inquired of the Lord, 'Phalli go up? IVilt thou deliver them into rny hands'/ How can we think to prosper in our ways, if we do not acknowledge God in them?

II. The people were a wicked people; yet they are much to be p!aised for lamenting the death of Josiah as they did. That Jeremiah lamented him, I do not wonder; he was the weeping prophet, and plainly foresaw the utter ruin of his country following upon the death of this good king. But it is strange to find that all Judah and Jerusalem, that stupid senseless people, mourned for him, {v. 24.) contrived how to have their mourning excited by singing-men and singing-women; how to have it spread through the kingdom: they made an ordinance in Israel, that the mournful ditties, penned on this sad occasion, should be learned and sung by all sorts of people. They contrived also how to have the remembrance of it perpetuated; these elegies were inserted in the collections of State Poems; they are written in the Lamentations. Hereby it appeared, 1. That they had some respect to their good prince, and that though they did not cordially comply with him in all his good designs, yet they could not but greatly honour him. Pious useful men will be manifested in the consciences even of those that will not be influenced by their example; und many that will not submit to the rules of serious godliness themselves, yet cannot but give it their good word, and esteem it in others. Perhaps those lamented Josiah when he was dead that were not thankful to God for him while he lived. The Israelites mur-

815

mured at Moses and Aaron while they were with iliem, and spoke sometimes of stoning them, and yet, when they died, they mourned for them forty days. We are often taught to value mercies by the loss of them, which, when we enjoyed them, we did not prize ;is we ought. 2. That they had some sense of their own danger, now that he was gone. Jeremiaii told them, it is likely, of the evil they might now expect to come upon them, from which he was taken away; and so far they credited what he said, that the\' lanicnted the death of him that was their defence. Note, Many will more easily be persuaded to lament tlie miser.es that are coming upon them, than to take the proper way by universal reformation to pre.ent tliem; will shed tears for their troubles, but will not be prevailed upon to part with their sins. But godly sorrow worketh repentance, and that repentance will be to salvation.

CHAP. XXXVI.

We have here, I- A short but sad account of the utter ruin of Judah and Jerusalem, within a few years after Josi-ah's death. 1. The history of it in the unhappy reigns of Jehoahaz, for 3 months, v. I. . 4. Jehoiakiin, v. 5 .. 8. for 11 years; Jehoiachin 3 months, v. 9, 10. and Zedekiah II years, V. II. Additions were made to the national guilt, and advances toward the national destruction, in each of those reigns. The destruction was, at length, completed in the slaughter of multitudes, v. 17. The plundering and burning of the temple and all the palaces, the desolation of the city, v. 18, 19. and the captivity of the people that remained, v. 20. 2. Some remarks upon it; that herein sin was punished. Zedekiah's wickedness, V. 12, 13. The idolatry the people were guilty of, v. 14. And their abuse of God's prophets, v. 15, 16. The word of God was herein fulfilled, v. 21. II. The dawning of the day of their deliverance in Cyrus's proclamation, v. 22, 23.

1. npHEN the people of the land took Je-

JL hoaiiaz the son of Josiah, and made him king in his father's stead in Jerusalem.

2. Jehoahaz ivas twenty and three years old when he began to reign; and he reigned three months in Jerusalem. 3. And the king of Egypt put him down at Jerusalem, and condemned the land in a hundred talents of silver, and a talent of gold. 4. A nd the king of Egypt made Eliakim his brother king over Judah and Jerusalem, and turned his name to Jehoiakim. And Necho took Jehoahaz his brother, and carried him to Egypt. 5. Jehoiakim was twenty and five years old when he began to reign ; and he reified eleven years in Jerusalem : and he did that which was evil in thesight of the IjORD his God. 6. Against him came up Nebuchadnezzar king of Babylon, and bound him in fetters, to carry him to Babylon. 7. Nebuchadnezzar also carried of the vessels of the house of the Lord to Babylon, and put them in his temple at Babylon. 8. Now the rest of the acts of Jehoiakim, and his abominations which he did, and that which was found in him, behold, they are written in the book of the kings of Israel and Judah: and Jehoiacliin his son reigned in his stead. 9. Jehoiachin vxrs eight years old when he began to reign ; and he reigned three months and ten days in Je-

rusalem : and he did that which was evil in the sight of the Lord. 10. And when the year was expired, king Nebuchadnezzar sent and brought him to Babylon, with the goodly vessels of the house of the Lord, and made Zedekiah jiis brother king over Judah and Jerusalem.

The destmction of Judah and Jerusalem is here coming on by degrees, (iod so ordered it, to show that he has no pleasure in the rnin of sinners, but l\ad rather they would turn and live, and therefore gives them both time and inducen.ent to repent, and waits to be gracious. The histtiy of these reigns was more hu gely I'ccorded in the three last chapters of the second of Kings.

1. Jehoahaz was set up by the people, (f. 1.) hut in one quarter of a year was deposed by Pharaoh-necho, and carried a prisoner to Egypt, and the land fined for setting him up, -v. 2--4. Of this young prince we hear no more; had he trodden in the stej)s of his father's piety, he might have reigned long, and i)rospered; but we are told in the Kings, that he did evil in the sight of the Lord, and therefore his triumphing was shoit, and his joy but for a moment.

2. Jehoiakim was set up by the king of Egypt, and reigned 11 years. How low was Judah brought, when the king of Egypt, an old enemy to then- land, gave wliat king he pleased to the kingdom, and what name he pleased to the king, v. 4. And he made Eliakim king, and called him Jehoiakim, in t ken of his authority o\ er him. He did that 7vhich wan evil, {v. 5.) nay, we read of the abomivations which he did, {v. 8.) he was very wild and wicked; idolatries generally go under the name of abominations. We hear no moi-e of the king of Egvpt, but the king of Babylon came up against himj {v. 6.) seized him, and bound liim with a design to carry him to Babylon; but, it seems, he either changed his mind, and suffered him to reign as his vassal, or deatlt released the prisoner before he was carried away. Howe\er, the best and most \aluable vessels of the temple were now carried away, and made use of in Nebuchadnezzar's temple inBaby-lon; {v. 7.) for, we may suppose, no temple in the world was so richly furnished as that of Jerusalem. The sin of Judah was, that they had brought the idols of the heathen into God's temple; and now their punishment w;is, that the vessels of the temple were carried away unto the ser\ ice of the gods of the nations. If men will profane God's institutions by their sins, it is just with God to suffer them to be profaned by their enemies. These were the vessels which the false prophets flattered the people with hopes of the return of, Jer. 27. 16. But Jeremiah told them that the rest should go after them, {v. 22.) and they did so. But, as tlie carrying away of these vessels to B ibylon began the calamity of Jerusalem, so Belshazzar's daring profanation of them there filled the measure of the iniquity of Ba bylon; for when he drank wine in them to the ho nour of his gods, the hand-writing on the wall pre sented him with his doom, Dan. 5. 2, &c. In the reference to the book of the Kings, concerning this Jehoiakim, mention is made of that which was found in him, {v. 8.) which seems to be meant of the treachery that was found in him toward the king of Babylon; but some of the Jewish writers understand it of certain private marks or signatures found in his dead bodv, in honour of his idol; such cuttings as God had forbidden, Lev. 19. 28.

3. Jehoiachin, or Jeconiah, the son of Jehoiakim, attempted to reign in his stead, and reigned long enough to show his evil inclination; but, after 3

11. CHRONICLES, XXXVI.

months and 10 days, the king of Babylon sent and fetched him away captive, with more of the goodly vessels of the temple. He is here said to be 8 years old, but in Kings he is said to be 18 when he began to reign, so that this seems to be a mistake of the transcriber, unless we suppose that his father took nim at 8 years old to join with him in the government, as some think.

11. Zedekiali was one and twenty years old when he began to reign; and reigned eleven years in Jerusalem. 12. And he did that which was evil in the sight of the Lorj> his God, and humbled not himself before Jeremiah the prophet, speaking from the mouth of the Lord. 13. And he also rebelled against king Nebuchadnezzar, who had made him swear by God: but he stiffened his neck, and hardened his heart from turning unto the Lord God of Israel. 14. Moreover, all the chief of the priests, arid the people, ti'ansgressed very much, after all the abominations of the heathen, and polluted the house of the Lord which he had hallowed in Jerusalem. 15. And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling-place: 16. But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there loas no remedy. 17. Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age; he gave them all into his hand. 18. And all the vessels of the house of God, great and small, and the treasures of the house of the Lord, and the treasures of the king and of his princes, all these he brought to Babylon. 19. And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. 20. And them that had escaped from the sword carried he away to Babylon, where they were servants to him and his sons, until the reign of the kingdom of Persia: 21. To fulfil ihe word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths; for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years.

Wchave here an account of the destruction of the kingdom of Judah and the city of Jerusalem by the Chaldeans. Abraham, God's friend, was called out of that country, from Ur of the Chaldees, when God took him into covenant and communion witli himself; and now his degenerate seed were carried into that

country again, to signify that they had forfeited aU that kindness wherewith they had been loved lor the father's sake, and the benefit of that covenant into which he was called; all was now undone again. Here we have, I. The sins that brought this desdation.

1. Zedekiah, the king, in whose days it came, brought it upon himself by his own folly. For he conducted liimself \ eiy ill both toward God and toward the king of Babylon. (1.) If he had but made God his Friend, that would have prevented the ruin. Jeremiah bi'ought liini messages from God, which, if he liad given due regard to them, might have secured a leiigtliening of his tranquillity, but it is here charged upon him, that he humbled ?io( himself btfore Jeremiah, v. 12. It was expected that this miglity prince, high as he was, should humble himself before a poor prophet, when he s/iuke from the ?iiou(h of the Lord; should submit to his admonitions, and be amended by them, to his counsels, and be ruled by them; should lay himself under the commanding power of the word of God in his mouth: because he would not thus make himself a servant to God, he is made a slave to his enemies. God will find some way or other to humble them that will not humble themselves. Jeremiah, as a prophet, was set over the nations and kingdoms, (Jer. 1. 10.) and, as mean a figure as he made, whoever would not humble themselves befoie him, found that it was at their peril. (2.) If he had but been true to his covenant with the king of Babylon, that would have pre\ ented his ruin ; but he rebelled against him, though he had sworn to be his faithful tributary, and perfidiously violated his engagements to hini, V. 13. This was it that provoked the king of Babylon to deal so severely with him as he did. All nations looked upon an oath as a sacred thing, and on those that durst break through the obligations of it, as the worst of men, abandoned of God, and to be abhorred of all mankind: if therefore Zedekiah falsify his oath, when, lo, he has given his hand, he shall not escafie, Ezek. 17", 18. Though Nebuchadnezzar was a heathen, an enemy, yet if, having sworn to him, he be false to h5m, he shall know there is a God to whom vengeance belongs. The thing that ruined Zedekiah, was, not only that he turned not to the Lord God of Israel, but that he stiffened his neck, and hardened his heart, from turning to him, that is, he was obstinately resolved not to return to him, would not lay his neck under God's yoke, nor his heart under the impressions of his word, and so, in effect, he would not be healed, he would not live,

2. The great sin that brought this destruction, was, idolatry; the pi-iests and people went after the abominations of the heathen, forsook the pure worship of God for the lewd and filthy rites of the Pagan superstition, and so polluted the house of the Lord, V. 14. The priests, the chief of the priests, who should have opposed idolatry, were ringleaders in it. That place is not far from ruin, in which religion is already ruined.

3. The great aggravation of their sin, and that which filled the measure of it, was, the abuse they gave to God's prophets who were sent to call them to repentance, v. 15, 16. Where we have,

(1.) God's tender compassion toward them in sending prophets to them. Because he was the God of their fathertt, in covenant with them, and whom they worshipped, (though this degenerate race forsook him,) therefore he sent to them by his messengers, to convince them of their sin, and warn them of the ruin they would bring upon themselves by it; rising uji betimes, and sending, which denotes not only that he did it with the greatest care and concern imaginable, as men rise betiiiics to set their servants to work, when their heart is upon their

ri. CHRONICLES, XXXVI.

817

business; but that, upon their first deviation from God to idols, if they took but one step that way, God immediately sent to them by his messengers to reprove them for it; he gave them early, timely, notice both of their duty and danger. Let this quicken us to seek God early, that he rises betimes to send to us. The prophets that were sent, rose betimes to speak to them, were diligent and faithful in their office, lost no time, slipped no opportunity of dealing with them; and therefore God IS said to rise betimes. The more pains ministers take in their work, the more will the people h;ive to answer for, if it be all in vain. The reason given, why God by his prophets did thus strive with them, is, because he had compassion on his /ifo/ilr, and on his divelling-filace, and would i)y these means hu\ e prevented their ruin. Note, The methods God takes to reclaim sinners by his word, by ministers, by conscience, by providences, are all instances of his compassion toward them, and his unwillingness that any should fierish. ■

(2.) Their base and disingenuous carriage toward God, V. 16, They mocked the messengers of God, (which was a high affront to him that sent them,) despised his words in their mouths; and not only so, but mis-used the prophets, treating them as their enemies. The ill usage they gave Jeremiah who lived at this time, and which we read much c f in the book of his prophecy, is an instance of this. This was an evidence of an implacable enmity to God, and an invincible resolution to go on in their sins. This brought wrath upon them without remedy, for it was sinning against the remedy. Nothing is more provoking to God, than abuses given to his faithful ministei's; for what is done against them, he takes as done against himself: Saul, Saul, %vhy fiersecutest thou me? Persecution was the sin that brought upon Jerusalem its final destruction by the Romans. See Math. 23. 34--37. Those that mock at God's faithful ministers, and do all they can to render them despicable or odious, that vex and mis-use them, to discourage them, and to keep others from hearkening to them, should be reminded that a wrong done to an ambassador, is construed as done to the prince that sends him, and that the day is coming, when they will find it had been better for them, if they h id been thrown into the sea with a mill-stone about their necks; for hell is deeper, and more dreadful.

II. The desolation itself, and some few of the particulars of it, which we had more largely, 2 Kings 25.

1. Multitudes were put to the sword, even in the house of their sanctuary, v. 17. whither they fled for refuge, hoping that the holiness of the place would be their protection: but how could they expect to find it so, when they themselves had polluted it with their abominations? v. 14. Those that cast off the dominion of their religion, forfeit all the benefit and comfort of it. The Chaldeans not only paid no reverence to the sanctuary, but showed no natural pity either to the tender sex, or to venerable age. They forsook God, who had compassion on them, v. 15. and would have none of him; justly therefore are they given up into the hands of cruel men, that had no compassion on young man or maiden.

2. All the remaining vessels of the temple, great and small, and all the treasures, sacred and secular, the treasures of God's house, and of the king and his princes, were seized and brought to Babylon, V. 18.

3. The temple was burnt, the walls of Jerusalem demolished, the houses (called here the fialaces, as Ps. 48. 3. so stately, rich, and sumptuous, were they) laid in nshes, and all the furniture, called here the goodly vessels thereof, destroyed, v. 19. Let us see here wh it w 'ful liavock sin makes, :,nd.

Vol. II.— 5 L

as we tender tlie comfort and continuance of our estates, keep that worm from the root of them.

5. The remainder of the people that escaped the sword, were carried captives to Babylon, v. 20. impoverished, enslaved, insulted, and exposed to all the miseries, not only of a strange and barbarous land, but of an enemy's land, where those that hated them, bare rule o\ er them. They were servants to those monarchs, and, no doubt, were ruled with rigour so long as that monaichy lasted. Now they sat down by the rivers of Babylon, with the streams of which they mingled their tears, Ps. 137. 1. And though there, it should seem, they were CAired of idolatry; yet, as appears by the prophet Ezekiel, they were not cured of mocking the prophets.

5. The land lay desolate while they were captives in Babylon, v. 21. Tiiat fruitful land, the glory of all lands, was now turned into a desert, not tilled nor husbanded. The pastures were not clothed as they used to be, with flocks, nor the valleys with corn, but all lay neglected. Now this m:iv be considered, (1.) As the just punishment of their former abuse of it. They had ser\ ed Baal with its first fruits, cursed therefore w the ground for their sakes. Now the land enjoyed her sabbaths, v. 21. as God had threatened by Moses, Lev. 26. 34. and the reason there given, v. 35. is, " Because 2/c^ic^ not rest on your sabbaths, you profaned the sabbath-day, did not observe the sabbatical year." They many a time ploughed and sowed their land in the 7th year wlien it should have rested, and now it lay unploughed and unsown for 10 times 7 years. Note, (iod will be no h ser in his glory at last, by the diso-Ixdiencc ( f inen: if the tribute be not paid, he will distrain and recover it, as he speaks, Hos. 2. 9. If they would not let the land rest, God would make it rest, whether they would or no. Some think they had neglected the obser\ ance of 70 sabbatical years in all, and just so many, by way of reprisal, the land now enjoyed; or if those that'had been neglected, were fewer, it was fit that the law should be satisfied, with interest. We find that one of the quarrels God had with them at this time, was, for not observing another law which related to the 7th year, and that was the release of servants; see Jer. 34. 13, &c. (2.) Yet we may consider it as giving some encouragement to their hopes, that they should, in due time, return to it again. Had others come and taken possession of it they might have despaired of ever recovering it; but, while it lay desolate, it did, as it were, lie waiting for them again, and refuse to acknowledge any other owners.

22. Now, ill the first year of Cyrus king of Persia, (that the word of the Lord spoken by the mouth of Jeremiah might be accomphshed,) the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and p2(t it also in writing, saying, 23. Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me, and he hath charged me to build him a house in Jerusalem, which is in Judah. Who is there among you of all his people ? the Lord his God be with him, and let him go up.

These two last verses of this book havt a double aspect.

I. They look hack to the prophecy of Jeremi ih, and show how that was accomplished, t:'. 22. God

II. CHRONICLES, XXXVI.

had, by him, promised the restoring of the captives, and the rebuilding of Jerusalem, at the end of 70 years; and that time to favour Sion, that set time, came at last. After a long and dark night, the day-spring from on high visited them. God will be found true to every word he has spoken.

2. They look forward to the history of Ezra, which begins with the repetition of these two last verses. They are there the introduction to a pleasant story, here they are the conclusion of a very melancholy one; and so we learn from them, that

though CJod's church be cast down, it is not cast oft; though liis people be corrcLted, they are not abandoned; though thrown into the furnace, yet not lost there, nor left there any longer than till the dross be separated. Though God contend long, he will not contend always. The Israel of God shall be fetched out of Babylon in due time, and even the dry bones made to live. It may be long first; but the vision is for an appointed time, and at the end it shall speak and not lie; therefore, though it tarry, wait for it.

AN

EXPOSITION,

WITH

PRACTICAL OBSERVATIONS,

OF THE BOOK OF

EZRA.

1 he Jewish church puts on quite another face, in this book, from what it had appeared with; its state is much better, and more pleasant, than it was of late in Babylon, and yet far inferior to what it had been formerly. The dry bones here live again, but in the form of a servant; the yoke of their captivity is taken off, but the marks of it in their galled necks remain. Kings we hear no more of, the crown is fallen from their heads. Prophets they are blessed with, to direct them in their re-establishment, but, after a while, prophecy ceases among them, till the great Prophet appears, and his fore-runner. The history of this book is the accomplishment of Jeremiah's prophecy concerning the return of the Jews out of Babylon, at the end of 70 years, and a type of the accomplishment of the prophecies of the Apocalypse, concerning the deliverance of the gospel-church out of the New Testament Babylon. Ezra preserved the records of that great revolution, and transmitted them to the church in this book. His name signifies a helfier; and so he was to that people. A particular account concerning him we shall meet with, ch. 7. where he himself enters upon the stage of action. The book gives us an account,

I.. Of the Jews' return out of their captivity, ch. 1, "2.

II. Of the building of the temple, the opposition it met with, and yet the perfecting of it at last, cA. 3» '6.

III. Of Ezra's coming to Jerusalem, ch. 7,8.

IV. Of the good service he did there, in obliging those that had married strange wives, to put them away, ch. 9, 10. This beginning again of the Jewish nation was small, yet its latter end greatly increased.

EZRA, I.

CHAP. I.

In this chapter, we have I. The proclamation which Cyrus, king of Persia, issued out for the release of all the Jews that he found captives in Babylon, and the building- of their temple in Jerusalem, v. 1.. 4. II. The return of many, thereupon, v. 5, 6. III. Orders given for the restoring of the vessels of the temple, v. 7. .11. And this is the dawning of the day of their deliverance.

\. ^^T^^ ^"^ ^^^ fi'"^^ y^^'" •^^ Cyrus king

1^ of Persia, (that the word of the

I iORD by the mouth of Jeremiah might be

fulfilled,) the Lotid stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and p7i.t it also in writing, saying, 2. Thus saith Cyrus king of Persia, The Lord God of heaven hath given me all the kingdoms

of the earth ; and he hath charged me to build him a house at Jerusalem, which is in Judah: 3. Who is there among you of all his people 1 his God be with him, and

EZRA, I.

let hiin go up to Jerusalem, which is in Judah, and build the house of the Lord God of Israel (he is the God) which is in Jerusalem. 4. And whosoever remaineth in any place wliere he sojourneth, let the men of his place help him with silver, ana v^'ith gold, and with goods, and with beasts, besides the free-will-otfering for the house of God that is in Jerusalem.

It will be proper for us here to consider,

1. What was the state of the captive Jews in Babylon; it was upon many accounts very deplorable; they were under the power of those that hated them, hud nothing they could call their own: they had no temple, no altar. If they sang psalms, their enemies ridiculed them; and yet they had prophets among them. Ezekiel and Daniel wei-e kept distinct from the heathen: some of them were preferred at court, others had comfortable settlements in the country, and they were all borne up with hope that, in due time, the)^ should return to their own land again, in expectation of which, they preserved among them the distinction of their families, the knowledge of their religion, and an aversion to idolatry.

2. What was the state of the government, under which they were. Nebuchadnezzar carried many of them away into captivity, in the 1st year of his reign, which was the 4th of Jehoiakim; he reigned 45 years, his son Evil-merodach 23, and his grandson Belshazzar 3 years, which make up the 70 years. So Dr. Lightfoot. It is charged upon Nebuchadnezzar, that he opened not the house of hu firi-soners, Isa. 14. 17. And if he had showed mercy to the poor Jews, Daniel told him it would have been the lengthening of his trayiquillity, Dan. 4. 27. But the measure of the sins of Babylon was, at length, full, and then destruction was brought upon them by Darius the Mede and Cyrus the Persian, which we read of, Dan. 5. Darius, being old, left the government to Cyrus, and he was employed as the instrument of the Jews' deliverance, which he gave orders for, as soon as e\ er he was master of the kingdom < f Babylon, either in contradiction to Nebuchadnezzar, whose family he had cut off, and because he took a pleasure in undoing what he had done; or in policy, to recommend his newly-acquired dominion as merciful and gentle; or, as some think, in a pious regard to the prophecy of Isaiah, which had been published, and well known, above 150 years before, where he was expressly named, as the man who should do this for God, and for whom God would do great things, Isa. 44. 28.—45. 1, &c. and which perhaps were showed him by those about him. His name, some say, in the Persian language, signifies the sun, for he brought light and healing to the church of God, and was an eminent type of Christ the Sun of Righteousness. Some say that his name signifies a father, and Christ is the everlasting Father.

Now here we are told,

I. Whence this proclamation took its rise. The Lord stirred ufi the spirit of Cyrus. Note, The hearts of kings are in the hand of the Lord, and, like the rivulets of water, he turneth them which way soever he will. It is said of Cyrus, that he knew not God, nor how to serve him; but God knew him, and how to serve himself by him, Isa. 45. 4. God governs the world by his influence on the spirits of men, and, whatever good is done at any time, it is God that stirs up the spirit to do it, puts thoughts into the mind, gives to the understanding to form a right judgment, and directs the will which way he pleases. Whatever good offices

therefore are, at any time, done for the church :>! God, he must liave the glory of them.

II. The reference it had to the prophecy of Jeie-miah, by wliom God had not only promised that they shtjuld return, but had fixed the time, which set time to favour Sion, was now come. Seventy years were determined; (Jer. 25. 12.—29. 10.) and he that kept the promise made concerning Israel's deliverance out of Egypt to a day, (Exnd. 12. 41.) was, doubtless, as punctual to this. What Cyras now did, was long since said to be the confirming of the ivord of God's ser-cants, Isa. 44. 26. Jere-mjah, while he lived, was hated and despised; yet thus did Providence honour him long after, that a mighty monarch shall act in pursuance of the word of the Lord by his mouth.

III. The date of this proclamation. It was in his 1st yeai', not the 1st of his reign over Persia, the kingdom he was born to, but the 1st of his reign over Babylon, the kingdom he had conqueied. Those are much honoured, whose spirits are stirred up to begin wjth God, and to serve him in their first years.

IV. The publication of it; this was made by word of mouth, he caused a voice to pass throughout all his kingdom, like a jubilee trumpet (a jc^yful sabbatical year after many melancholy ones) proclaiming liberty to the captives; the publication was made also by writing, that it might be the more satisfactory, and might be sent to those distant provinces where the ten tribes were scattered, in Assyria and Media, 2 Kings 17. 6.

V. The purport of this proclamation of liberty.

1. The preamble shows the causes and considerations him thereunto moving, c. 2. It should seem, his mind was enlightened with the knowledge of Jehovah, for so he calls him, the God of Israel, as the only living and true God, the God of heaven^ who is the sovereign Lord and Disposer of all the kingdoms of the earth; of him he says, {v. 3.) He is the God, God alone, God above all: though he had not known God by education, God made him so far to know him now, as that he did this service with an eye to him. He professes that he does it, (1.) In gratitude to God for the favours he had bestowed upon him. 1 he God of heaven has given me all the kingdoms of the earth. This sounds a little vain-glorious, for there were many kingdoms of the earth which he had nothing to do with; but he means, that God had given him all that was given to Nebuchadnezzar, whose dominion, Daniel says, was to the end of the earth, Dan. 4. 22.—5. 19. Note, God is the Fountain of power; the kingdoms of the earth are at his disposal: whatever share any have of them, they ha\ e it from him: and those Avhom God has entrusted with great power and large possessions, should look upon themselves as obliged thereby to do much for him. (2.) In obedience to God. lie hath charged me to build him a house at Jerusalem; probably, by a dream or Aision of the night, confirmed by comparing it with the prophecy of Isaiah, where his doing it was foretold. Israel's disobedience to God's charge, which they were often told of, is aggravated by the obedience of this heathen king.

2. He gives free leave to all the Jews that were in his dominions, to go up to Jerusalem, and to build the temple of the Lord there, v. 3. His regard to God made him overlook, (1.) The secular interest of his government. It had been his ])(>licy to keep so great a number of serviceable men in his dominions, and seemed impolitic to let them go and take root again in their own land; but piety is the best policy. (2.) The honour of the religion of his country. Why did he not order them to build a temple to the gods of Babylon or Persia? He be lieves the God of Israel to be the God of heaven.

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and therefore obliges his Israel to worship him only; let them ivalk in the name of the Lord their God.

3. He subjoins a brief for a collection to bear the charges of such as were poor, and not able to bear their own, v. 4. " Whosoever remaineth, because he has not wherewithal to bear his charges to Jerusalem, let the men of his filace help, him:" some take it as an order to the king's officers to supply them out of his revenue, as ch. 6. 8. But it may mean a warrant to the captives, to ask and receive the alms and charitable contributions of all the king's loving subjects. And we may suppose the Jews had conducted themselves so well among their neighbours, that they would be as forward to accommodate them, because they lo\ ed them as the Egyptians were, because they were weary of them. At least, many would be kind to them, because they saw the government would take it well. Cyrus not only gave his good wishes with theni that went, ( Their God be luith them, v. 3.) but took care also to furnish them with such things as they needed. He took it for granted that those among them who were of ability, would offer \.\\Q\r free-tvill offering for the house of God, to promote the rebuilding of it. But beside that, he would have them supplied out of his kingdom. Well-wishers to the temple should be well-doers for it.

5. Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the I^evites, with all them whose spirit God had raised to go up to build the house of the Lord which is in Jerusalem, 6. And all they that ^oerc about them strengthened their hands with vessels of silver, with gold, with goods, and with beasts, and with precious things, besides all that was willingly offered. 7. Also Cyrus the king brought forth the vessels of the house of the LoRj), which Nebuchadnezzar had brought forth out of Jerusalem, and had put them in the house of his gods; 8. Even those did Cyrus king of Persia bring forth by the hand of JVIithredath the treasurer, and numbered them unto Sheshbazzar the prince of Judah. 9. And this is the number of them: thirty chargers of gold, a thousand chargers of silver, nine and twenty knives. 10. Thirty basons of gold, silver basons of a second sort four hundred and ten, avd other vessels a thousand. 11. All the vessels of gold and of silver were five thousand and four hundred. All these did Sheshbazzar bring up with them of the captivity, that were brought up from Babylon unto Jerusalem.

We are here told,

I. How Cyrus's proclamation succeeded with others.

I. He having given leave to the Jews to go up to Jerusalem, many of them went up accordingly, v. 5. The leaders herein were the chief of the fathers of Judah and Benjamin, eminent and experienced men, from whom it might justly be expected, that as they were above their brethren in dignity, so they should go before them in duty. The priests a"d Levites w"i-e (as became them,) with the first

that set their faces again toward Zion. If any good work is :o be done, let ministers lead in it. 1 hey that ace )mpanied them, were such as God had inclined to go up. The same God that had raised up the spirit of Cyrus to proclaim this liberty, raised up their spirits to take the benefit of it; for it was done, not by mi^ht, nor power, but by the Spirit oj the Lord of hosts, Zech. 4, 6. The temptation perhaps was strong, to some of them, to stay in Babylon; they had convenient settlements there, had contracted an agreeable acquaintance with the neighbours, and were ready to say, It is good to be here: the discouragements of their return were many and great, the journey long, their wives and children unfit for travelling, their own land was to them a strange 1 md, the road to it an unknown road. Go up to Jei'usalem? And what should they do there? It was all in ruins, and in the midst of enemies to whom they would be an easy prey. MLmy were wrought upon by these considerations to stay in Babylon, at least, not to go with the first; but there were some that got over those difficulties, that ventured to break the ice, and feared not the lion in the way, the lion in the streets; and thev were those whose spirits God raised. He, by his Spirit andg?-are, filled them witli a generous ambition ol liberty, a gracious affection to their own land, and a desire of the free and public exercise of their religion. Had God left them to themselves, and to the counsels of flesh and blood, they had staid in Babylon; but he put it into their hearts to set their faces Zion-ward, and as strangers, to ask the way thither; (Jer. 50. 5.) for they, being a new generation, went out, like their father Abraham, from this land of the Chaldees, not knowing whither they went, Heb. 11. 8. Note, Whatever good we do, it is owing purely to the grace of God, and he raises up our spirits to the doing of it, works in us both to will and to do. Our spiiits naturally incline to this earth and the things of it; if they move upward, in any good affections or good actions, it is God that raises them.

The call and offer of the gospel are like Cyrus's proclamation; delii'erance is preached to the captives, Luke 4. 18. Those that are bound under the unrighteous dominion of sin, and bound over to the righteous judgment of God, may be made free by Jesus Christ. Whoever will, by repentance and faith, i-eturn to God, liis duty to God, his happiness in God, Jesus Christ has opened the way for him, and lets him go up out of the slavery of sin into the glorious liberty of the children of God. The offer is general to all; Christ makes it, in pursuance of the grant which the Father has made him of all power both in heaven and in earth, (a much greater dominion than that given to Cyrus; v. 2.) and of the charge given him to build God a house, to set him up a church in the world, a kingdom among men. Many that hear this joyful sound, choose to sit still in Babylon, are in love with their sins, and will not \ enture upon the difficulties of a holy life; but some there are, that break through the discouragements, and resolve to biiild the house of God, to make heavt n of their religion, whatever it cost them; they are those whose spirit God has irmed above the world and the flesh, and whom he has ma.de willing ifi the day of his poiver, Ps. 110. 3. Thus will the heavenly Canaan be replenished, though many perish in Babylon; and the gospel-offer will not be made in vain.

2. Cynis having given orders that their neigh hours should help them, they did s'~', v. 6. All they that were about them, furnished them with plate and goods to bear the charges of their journey, and to help them in building and furnishing both their own houses and God's. As the tabernacle was made of the spoils cf Egvpt, and

EZRA, II.

the first temple built by the labours of the strangers, so the second by the contributions of the Chaldeans; all intimating the admission of the Gentiles into the church, in due time. God can, where he pleases, incline the hearts of strangers to be kind to his people, and make those to strengthen their hands, that have weakened them; the earth heljxed .the woman. Beside what was wUli?igly offered by the Jews themselves, who staid behind, from a principle of love to God and his house, much was offe'-'ed. as one may say, unwillingly by the Babylonians^ who were influenced to do it by a divine power on :heir minds, which they themselves could give no account of.

II. How this proclamation was seconded by Cyrus himself. To gi\ e proof of the sincerity of his affection to the house of God, he not only released the people of God, but restored the \essels of the temple, v. 7, 8. Observe here, 1. How careful Providence was of the vessels of the temple, that they were not lost, melted down, or so mixed with other vessels, that they could not be known, but that they were all now forth-coming: such care God has of the living vessels of mercy, vessels of honour, of whom it is said, (2 Tim. 2. 19.) The Lord knows them that are his, and they shall none of them perish. 2. Though they had been put into an idol's temple, and, probably, used in the ser\ ice of idols, vet they were given back, to be used for God. God will recover his own; and the spoil of the strong man armed sliall be converted to the use of the cnqueror. 3. Judah had a prince, even in captivity. Sheshbazzar, supposed to be the same with Zerubbabel, is here called firince of Judah; the Chaldeans called him Sheshbazzur, which signifies yoz/ in tribulation; but among his own people he went by tlie name of Y.erubbabel, a stranger in Babylon; so he looked upon himself, and that Jerusalem was his home, though, as Josephus says, he was captain of tlie life-guard to the king of Babylon. He todk care of the affairs of the Jews, and had some authority over them, probably, smce the death of Jehoiachin, or Jeconiah, who made him his heir, he being of the house of Da\ id. 4. To him the sacred vessels were numbered out, {v. 8.) and he took care for their safe conveyance to Jerusalem, V. 11. It would encourage them to build the temple, that they had so much rich furniture ready to put in it when it was built. Though God's ordinances, like the vessels of the sanctuary, may be corrupted and profaned by the New Testament Babylon, they shall, in due time, be restored to their primitive use and intention, for not one jot or tittle of divine institution shall fall to the ground.

CHAP. IT.

That many returned out of Babylon upon Cyrus's proclamation, we were told in the forepjoing chapter; we have here a catalogue of the several families that returned, V. 1. I. The leaders, v. 2. II. The people, v. 3.. 36. III. The priests, Levites, and retainers to the temple, v. 86.. 63. IV. The sum total, with an account of their retinue, v. 64 .. 67. V. Their offerings to the service of the temple, v. 68.. 70.

l.l^OW these are the children of the -L^ province that vuent np out of the captivity, of those which had been carried away, wTiom'Nebuchadnezzar the king of Babylon had carried away unto Babylon, and came again unto Jerusalem and Judah, every one unto his city ; 2. Which came witli Zerubbabel: Jeshua, Nohc-miah, Seraiah, Reelaiah, Mordecai, Bil

shan, Mizpar, Bigvai, Rehnm, Baanah. The number of the men of the people of Israel. 3. The children of Parosh, two tliousand a hundred seventy and two. 4. The children of Shephatiah, three hundred seventy and two. 5. The children of Arab, seven hundred seventy and five. 6. The children of Pahath-moab, of the children of .fesliua (ind Joab, two thousand eight hundred and twelve. 7. The children of Elam, a thousand two hundred fifty and four. 8. I'he children of Zattu, nine hundred forty and five. 9. The children of Zaccai, seven hundred and threescore. 10. The children of Bani, six hundred forty and two. 11. The children of Bebai, six hundred twenty and three. 12. The children of Azgad, a thousand two hundred twenty and two. 13. The children of Adonikam, six hundred sixty and six. 14. The children of Bigvai, two thousand fifty and six. 15. The children of Adin, four hundred fifty and four. 16. The children of Ater of Hezekiah, ninety and eight. 17. The children of Bezai, three hundred twenty and three. 18. 'J'he children of Jorah, a hundred and twelve. 19. The children of Hashum, two hundred twenty and three. 20. The children of Gibbar, ninety and five. 21. The children of Beth-lehem, a hundred twenty and three. 22. The children of Netophah, fifty and six. 23. The men of Anathoth, a lunidred twenty and eight. 24. The children of Azmaveth, forty and two. 25. The children of Kirjath-arim, Chephirah, and Beeroth, seven hundred forty and three. 26. The children of Ramah and Gaba, six hundred twenty and one. 27 The men of Michmas, a hundred twenty and two. 28. The men of Beth-el and Ai, two hundred twenty and three. 29. The children of Nebo, fifty and two. 30. The children of Magbish, a hundred fifty and six. 31. The children of the other Elam, a thousand two hundred fifty and four. 32 The children of Harim, three hundred and twenty. 33. The children of Lod, Hadid, and Ono, seven hundred twenty and five. 34. The children of Jericho, three hundred forty and five. 35. The children of Senaah, three thousand and six hundred and thirty.

We may observe here,

1. That an account was kept in writing of the families that came up out of captivity, and th^ numbers of each family, (1.) For their honour, as part of their recompense for their faith and courage, their confidence in God, and their affection to their own land, and to stir up others to follow their good example. Those that honour God, he will thus honour. The names of all those Israelites indeed, that accept the offer of deliverance by Christ,

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shall be found, to their honour, in a more sacred record thin this even in the Lamb\ book of life. (2.) For the benefit of posterity, that they might know from whom they descended, and to whom tliey were alhed.

2. That they are called children of the firoviiice. Judah, tliat had been an illustrious kingdom, to which other kingdoms had been made provinces, subject to it and dependent on it, was now itself made a province, to receive laws and commissions from the king of Persia, and to be accountable to him. See how sin diminishes and debases a nation, which righteousness would exalt. But by thus being made ser. ants,(as the patriarchs by being sojourners in a country which was their's by promise,) they were reminded of the better country, that is the heavenly, (Heb. 11. 16.) a kingdom luhich cannot be ?noved, or changed into a pro\ince.

3. That they are said to come every one to his city, that is, the city appointed them, in which appointment an eye, no doubt, was had to their former settlement by Joshua; and to that as near as might be, they returned, for it does not appear that any others, at least, any that were able to oppose them, had possessed them in their absence.

4. That the leaders are first mentioned; {v. 2.) Zerubbabel and Jeshua were their Moses and Aaron, the former their chief prince, the latter their chief priest. Nehemiah and Mordecai are mentioned here; some think not the same with the famous men we afterward meet with of those names: probably, they were the same; but afterward returned to court for the service of their country.

6. Some of these several families are named from the persons that were their ancestors, others from the places in which they had formerly resided; as with us many surnames are the proper names of persons, others of places.

6. Some little difference there is between the numbers of some of the families here, and in Neh. 7. where this catalogue is repeated; which might arise from this, that some who had given in their names, at fir?.t, to come, afterward drew back,— said, t go, Sir, but went not, which would lessen the number of the families they belonged to; others that declined, at first, afterward re/iented and went, and so increased the number.

7. Here are two families that are called the children of Elani, one, v. 7. another f. 31. and, which is strange, tlie number of both is tlie same, 1254.

8. The children of Adonikam, which signifies a nigh lord, were 666, just the number of the beast, (Rev. 13. 18.) which is there said to be the number of a man, which, Mr. Hugh Broughton thinks, has reference to this man.

9. The children of Beth-lehem {v. 21.) were but 123, though it was David's city: for Beth-lehem was little among the thousands of Judah, yet there must the Messiah arise, Mic. 5. 2.

10. Anathoth had been a famous place in the tribe of Benjamin, and yet here it numbered but 128, {v. 23.) which is to be imputed to the divine curse which the men of Anathoth brought upon themselves by persecuting Jeremiah, who was of their city, Jer. 11. 23, There shall be no remnant of them, for I will bring evil ufion the men of Anathoth. And see Isa. 10. 30, O poor Anathoth! Nothing brings ruin on a people sooner than persecution.

36. The priests: the children of Jedaiah, of the house of Jeshua, nine hundred seventy and three. 37. The children of Immer, a thousand fifty and two. 38. The children ofPashur, a thousand two hundred forty and seven. 39. The children of Harim, a thousand and seventeen. 40. TheLevites:

the children of Jeshua and Kadmiel, of the children of Hodaviah, seventy and four. 41. The singers: the children of Asaph, a hundred twenty and eiglit. 42. The children of the porters: the children of Shallum, the children of Ater, the children of Talnion, the children of Akkub, the children of Ha-tita, the children of Shobai, in all a hundred thirty and nine. 43. The Nethiiiinis: the children of Ziha, the children of Hasupha, the children of Tahbaoth, 44. The children of Kcros, the children of Siuha, the children of Padon. 45. The children of Lebanah, the children of Hagabah, the children of Akkub, 46. The children of Ha-gab, the children of Shalmai, the children of Hanan, 47. The children of Giddel, the children of Gahar, the children of Re-aiah, 48. The children of Rezin, the children of Nekoda, the children of Gazzam, 49. The children of Uzza, the children of Faseah, the children of Besai, 50. 1'he children of Asnah, the children of Mehunini, the ciiildrenof jXephusim, 51. The children of Bakbiik, tlie children of Hakupha, the children of Harhur, 52. The children of Baz-lulh,lhe children of Mehida, the children of Harsha, 53. The children of Barkos, the chiklren of Sisera, the children of Thaniah, .54. The children of Neziah, the children ofHatipha. 55. The children of Solomon's servants: the children of Sotai, the children of Sophereth, the children of Peruda, 56. The childnni of Jaalah, the children of Dar-kon, the children of Giddel, 57. The children of Shephatiah, the children of Hattil, the children of Pochereth of Zebaim, the childien of Ami. 58. All the Nethinims, and the children of Solomon's servants, ?rere three hundred ninety and two. 59. And these 7cere they which went up from Tel-melah, Tel-harsa, Cherub, Addan, and fmmer; but they could not show their father's house, and their seed, whether they ircre of Israel: 60. The children of De-laiah, the children of Tobiah, the children of Nekoda, six hundred fifty and two. 61. And of the children of the priests: the children of Habaiah, the children of Koz, the children of Barzillai; (which took a wife of the daughters of Barzillai the Gileadite, and was called after their name;) 62. These sought their register among those that were reckoned by genealogy, but they were not found ; therefore were they, as polluted, put from the priesthood. 63. And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and with Thummim.

EZRA, 11.

Here is,

I. An account of the priests that returned, and they were a considerable number; about a tenth part of the whole company: for the whole were above forty-two thousand, (i^. 64.) and four families of priests made up above forty-two hundred,(T'. 36..39.) tlius was the tenth God's part; a blessed decimation. Three of the fathers of the priests here named, were heads of courses, 1 Cliron. 24. 7, 8, 14. The fourth was Pashur, v. 38. If these were of the posterity of that Pashur that abused Jeremiah, (Jer. 20. 2.) it is strange that so bad a man should liave so good a seed, and so numerous.

II. Of the Levites; I cannot but wonder at the small number of them, for, taking in both the singers and the porters, {v. 40..42.) they did not make 350. Time was, when the Levites were more forward to their duty than the priests,(2 Chron. 29. 34.) but they were not so now. If one place, one family, has reputation for pious zeal now, another may have it another time. T/ie wind blows where it listeth, and shifts its points.

III. Of the Nethinims, who, it is supposed, were the Gibeonites, g'iven (so their name signifies) by Joshua first, (Joshua 9. 27.) and again by David, (Ezra 8. 20.) when Saul had expelled them, to be employed by the Levites in the work of God's house as hewers of wood and drawers of water; and with them of the children of Solomon's servants, whom he gave for the like use, (whether they were Jews or Gentiles, does not appear,) and who are here taken notice of among the retainers of the temple, and numbered with the Nethinims, v. 55, 58. Note, It is an honour to belong to God's house, though in the meanest office there.

IV. Of some that were looked upon as Israelites by birth, and others as priests, and yet could not make out a clear title to the honour.

1. There were some that could not prove themselves Israelites; (v. 59, 60.) a considerable number, who presumed they were of the seed of Jacob, but could not produce their pedigrees, and yet would go up to Jerusalem, having an affection to the house and people of God: these shamed those who were true-born Israelites, and yet were not called Israelites indeed; came out of the waters ofJudah, (Isa. 48. 1.) but had lost the relish of those waters,

2. There were others that could not prove themselves priests, and yet were supposed to be of the seed of Aaron. What is not preserved in black and white, will, in all likelihood, be forgotten in a little time. Now we are here told, (1.) How they lost their evidence. One of their ancestors married a daughter of Barzillai, that great man whom we read of in David's time; he gloried in an alliance to that honourable family, and, preferring that before the dignity of his priesthood, would have his children called after Barzillai's family, and their pedigree preserved in the registers of that house, not of the house of Aaron, and so they lost it. In Babylon, there was nothing to be got by the priesthood, and therefore they cared not for being akin to it. Those who think their ministry, or their relation to ministers, a diminution or disparagement to them, forget who it was, that said, / magnify my office. (2.) What they lost with it. It should not be taken for granted that they were priests, when they could not produce their proofs, I)ut they were as fioUnted, put from the priesthood. Now that the priests had recovered their rights, and had the altar to live upon again, they would gladly be looked upon as

Eriests. But they had sold their birth-right for the onour of being gentlemen, and therefore were justly degraded, and forbidden to eat of the most holy things. Note, Christ will be ashamed of those that are ashamed of him and his service. It was the Tirshatha, or governor, that put them

under this sequestration, which some understand of Zerubbabel the present go\ emor, others of Nehe-miah, Avho is so called, (Neh. 8. 9.—10. 1.) and gave this order when he came some years after. But the prohibition was not absolute, it was only a suspension, till there should be a High Priest with Urim and Thummim, by whom lliey might know God's mind in this matter. This, it seems, was expected and desired, but it does not appear t.iat ever they were blessed with it under the second temple. They had the canon of the Old Testament complete, which was better than Urim; and by the want of that oracle, were taught to expect the Messiah the great Oiacle, which the Urim and Thummin was but a type of Nor does it appear that the second temple had the ark in it, either the old one or a new one; those shadows, by degrees, vanished, as the substance approached; and God, by the prophet, intimates to his people, that they should sustain no damage by tlie want of the ark, Jer. 3. 16, In those days, when they shall cull Jerusalem the throne of the Lord, and all the nation* shall be gathered to it, they shall say no more. The ark of the covenant of the Lord neither ahall it come to mind, for they shall do well without it.

64. The whole congregation together tvas forty and two thousand three hundred and threescore. 65. Besides their servants and their maids, of whom there 7cere seven thousand three hundred thirty and seven: there 2vere among them two hundred singing-men and singing-women. 66. Their horses were seven hundred thirty and six; their mules, two hundred forty and five; 67. Their camels, four hundred thirty and five; their asses, six thousand seven hundred and twenty. 68. And some of the chief of the fatliers, when they came to the house of the Lord which is at Jerusalem, offered freely for the house of God to set it up in his place: 69. They gave after their ability unto the treasure of the work, tlireescoie and one thousand drams of gold, and five thousand pounds of silver, and one hundred priests' garments. 70. So the priests, and the Levites, and soine of the people, and the singers, and the porters, and the Nethinims, dwelt in their cities, and all Israel in their cities.

Here is,

I. The sum total of the company that returned now out of Babylon. The particular sums before mentioned amount not quite to 30.000, (29,818,) so that there were above 12,000 that come not into any of those accounts, who, it is pr bable, were of the rest of the tribes of Israel, beside Judah and Benjamin, that could not tell of what particular family or city they were, but that they were Israelites, and of what tribe. Now, 1. Tins w.is more than double the number that were carried captive into Batjylon by Nebuchadnezzar, so that, as in Egypt, the time of their aflliction was the time of their increase. 2. These were but few to begin a nation with, and yet, by virtue of the old promise made to their fathers, they multiplied so as.before their lastdestruc-tion by the Romans, about 500 years after, to be a very populous country. When God says, "Increase and multiply," a little one shall become a thousand.

II. Their retinue. They were themselves little better than servants, and therefore no wonder that their servants were comparatively but few (z;. 65.)

EZRA, III

826

and their beasts of burthen aboMt as many, v. 66, 67. It was not witli them now, as in days past. But notice is taken of 200 singing-men and women whom they had among them, who, we will suppose, intended, as those, 2 Chron. 35. 25. to excite their mourning, for it was foretold, they should, upon this occasion, go weeping, (Jer. 50. 4.) with ditties of lamentation.

III. Their oblations. It is said, (v. 68,69.) 1. That they came to the house of the Lord at Jerusalem; and yet that house, that holy and beautiful house, was now in ruins, a heap of rubbish; but, like their father Abraham when the altar was gone, they came with devotion to the fi/ace of the altar; (Gen. 13. 4.) and it is the character of the genuine sons of Zjon, that they favour even the dust thereof, Ps. 102. 14. 2. That they offeied freely toward the setting of it ufi in its place. That, it seems, was the first house they talked of setting up; and though they came off a journey, and were beginning the world, (two chargeable things,) yet they offered, and offered freely, toward the building of the temple. Let none complain of the necessary expenses of their religion, but believe that when they come to balance the account, they will find that it clears the cost. Their offering was nothing in comparison with the offerings of the princes in David's time; then they offered by talents, (1 Chron. 29. 7.) now by drams, yet these drams, being after their ability, were as acceptable to God as those talents, like the widow's two mites. The 61,000 drams of gold amount, by Cumberland's calculation, to so many pounds of our money, and so many groats. Every maneh, or pound of silver, he reckons to be 60 shekels, namely, 30 ounces, which we may reckon 7 pounds 10 shillings of our money, so that this 5,000 pounds of silver will be above 37,000 of our money. It seems, God had blessed them with the increase of their wealth, as well as of their numbers, in Babylon; and, as God had prospered them, they gave cheerfully to the service of his house. 3. That they dwelt in their cities, v. 70. Though their cities were out of repair, yet, because they were their cities, such as God had assigned them, they were content to dwell in them; and were thankful for liberty and property, though they had little of pomp, plenty, or power. Their poverty was a bad cause, but their unity and unanimity were a good effect of it. Here was room enough for them all, and all their substance, so that there was no strife among them, but perfect harmonv, a blessed presage of their settlement, as their discords, in the latter times of that state, were of their ruin.

CHAP. III.

In the close of the foregoing chapter, we left Israel in their cities, but we may well imagine what a bad posture their affairs were in, the ground untilled, the cities in rains, all out of order: but here we have an accouat of the early care they took about the re-establishnieut of religion among them. Thus did they lay the foundation well, and begin their work at the right end. I. They set up an altar, and offered sacrifices upon it, kept the feasts, and contributed toward the rebuilding of the temple, V. 1. . 7. II. They laid the foundation of the temple with a mixture of joy and sorrow, v. 8 . . 13. This was the day of small things, which was not to be despised, Zech. 4. 10.

ND when the seventh month was come, and the children of Israel were in the cities, the people gathered themselves together as one man to Jerusalem. 2. Then stood up Jeshua the son of Joza-dak, and his brethren ihe priests, and Ze-rubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Vol. II.—5 M

'•A^

Israel, to offer burnt-offerings thereon, as it is written in the law of Moses the man of God. 3. And they set the altar upon his bases; (for fear was upon them because of the people of those countries;) and they offered burnt-offerings thereon unto the Lord, even burnt-offerings morning and evening. 4. They kept also the feast of tabernacles, as it is written, and oj'cred the daily burnt-offerings by number, according to the custom, as the duty of every day required ; 5. And afterward offered the continual burnt-offering, both of the new moons, and of all the set feasts of the Lord that were consecrated, and of every one that willingly offered a free-will-offering unto the Lord. 6. From the first day of the seventh month began they to offer bm-nt-offerings unto the Lord. But the foundation of the temple of the Lord was not yet laid. 7. They gave money also unto the masons, and to the carpenters; and meat, and drink, and oil, unto them of Zidon, and to them of Tyre, to bring cedar-trees fiom Lebanon to the sea of Joppa, according to the grant that they had of Cyrus king of Persia.

Here is,

I. A general assembly of tlie returned Israelites at Jerusalem in the seventh month, v. 1. We may suppose that they came from B.ibylon, in the spring, and must allow at least 4 months for the journey, for, so long. Ezra and liis company were in coming, ch. 7. 9. The seventh month therefore soon came, in which many of the feasts of the Lord were to be solemnized; and then they gathered themselves together by agreement among themselves, rather than by the command of authority, to Jerusalem. Though they were newly come to their cities, ; nd had their hands full of i>osiness there, to provide necessaries for themselves and their families, which might have excused them from attending on God's altar till the hnriy was a little over^ as many foolishly put off their coming to the communion till they are settled in the world, yet such was their zeal for religion^ now that they were newly come from under correction for their irreligion, th:it they left all their business in the country to attend God's altar;, and (which is strange) in this pious zeal they were all of a mind, they came as one man. Let worldly business be postponed to the business of religion, and it will prosper the better.

II. The care which their leading men took to have an altar ready for them to attend upon. Jeshua and his brethren the priests, Zerubbabel and his brethren the princes, built ihe- altar of the God of Israel, {v. 2.) in the same place (it is likely) where it had stood; upon the same bases, v. 3. Bishop Patrick, observing that before the temple was built, there seems to have been a tabernacle pitched foj the divine service, as was in David's time, not on mount Moriah, but on mount Sion, supposes that this altar was erected there, to be used while the temple was in building. Let us learn hence, 1. To begm with God. The more difficult and necessitous our case is, the more con cerned we are to take him along with us in all our

! ways. If we expect to be directed by his oracles, let him be honoured by our offering-s. 2. To do what we can in tlie worship of God, when we can-

LZKA, ill.

not do what we woiild. They could not immediately have a temple, but they would not be without an altar. Abraham, wheres er he came, duilt an altar; and, wherever we come, though we may, perhaps, want the benefit of the candlestick of preaching, and the show-bread of the eucharist, yet if we bring not the sacrifices of prayer and praise, we are wanting in our duty, for we have an altar that sanctifies the gift, ever ready.

Observe the reason here given why they hastened to set up the altar, Fear was ufion them, because of the fieople of the land; they were in the midst of enemies that bore ill will to them and their religion, for whom they were an unequal match. And, (1.) Though they were so, yet they built the altar, so some read it; they would not be frightened from their religion by the opposition they were like to meet with in it. Never let the fear of man bring us into this snare. (2.) Because they were so, therefore they set up the altar. Apprehension of danger should stir us up to our duty. Have we many enemies? Then it is good to have God our Friend, and to keep up our correspondence with him. This good use we should make of our fears, we should be driven by them to our knees. Even Saul would think himself undone, if the enemy should come upon him before he had made his supplication to God, 1 Sam. 12. 13.

III. The sacrifices they offered upon the altar. The altar was reared to be used, and they used it accordingly. Let not those that have an altar, starve it.

1. They began on the first day of the seventh month, V. 6. It doth not appear that they had any fire from heaven to begin with, as Moses and Solomon had, but common fire ser\ ed them, as it did the patriarchs.

2. Having begun, they kept up the continual hurnt-offi'ring, {v. 5.) morning and evening, v. 3. They had known by sad experience what it was to want the comfort of the daily sacrifice, to plead in tlieir daily prayers, and now that it was re ived, they resolved not to let it fall again. The daily 1 imb typified the Lamb of God, whose righteousness must be our confidence in all our prayers.

3. They observed all the set feasts of the Lord, and offered the sacrifices appointed for each, and paiticularly the fast of taberjiacles, v. 4, 5. Now that they had received such great mercy iVom God, that joyful feast was, in a sj)ecial manner, seasonable. And now that they were beginning to settle in their cities, it might serve well to remind them of their fathers dwelling in tents in the wilderness. That feast also, which had a peculiar reference to gospel-times, (as appears, Zech. 14. 18.) was brought, in a special manner, into reputation, now that those times drew on. Of the services of this feast, which continued seven days, and had peculiar sacrifices appointed, it is said that they did as the duty of every day required. See Numb. 29. 13. 17, &c. So it is in the original, Verbum diei in die suo — The word, or matter, of the day in its day. A phrase that has become proverbial with those that have used themselves to scripture-language. If the feast of tabernacles was a figure of gospel conversation, in respect of continual weanedness from the world, and joy in God; we may infer that it concerns us all to do the work of the day in its day, according as the duly of the day requires, that is, (1.) We must improve time, by finding some business to do every day, that will turn to a good account. (2.) We must improve opportunity, by accommodating ourselves to that which is the proper business of the present day. Every thing is beautiful in its season. The tenth day of this month was the day of atonement, a solemn day, and very seasonable now: it is very probable that they ob-

served it, yet it is not mentioned, nor indeed in all the Old Testament do I remember the least mention of the observance of that day; as if it were enough, that we have the law of it, (Lev. 16.) and the gospel of it, which was the chiet intention of it in the New Testament.

4. They offered every man's free-will offering, V. 5. Tlie law required much, but they brought more; for though they had little wealth to support the expense of their sacrifices, they had much zeal, and, we may suppose, spared at their own tables, that they might plentifully supply God's altar. Happy they that bring with ihem out of the furnace of affliction such a holy heat as this!

IV. The preparation they made for the building of the temple, v. 7. This they applied themselves immediately to; for, while we do what we can, we muse still be aiming to do more and better. Tyre and Sidon must now, as of old, furnish them with workmen, and Lebanon with timber, orders for both which they had from Cyrus; what God calls us to, we may depend upon his providence to furnish us with.

8. Now in the second year of their coming unto the house of God at Jerusalem, in the second month, began Zerubbabel the son of Sheahiel, and Jeshua the son of Jozadak, and the remnant of their brethren the priests and the Levites, and all they that were come out of the captivity unto Jerusalem; and appointed the Levites, from twenty years old and upward, to set forward the work of the house of the Lord. 9. Then stood Jeshua with his sons and his brethren, Kadmiel and his sons, the sons of Judah, together, to set forward the workmen in the house of God; the sons of Henadad, with their sons and their brethren the Levites. 10. And when the builders laid the foundation of the temple of the Lord, they set the priests in their apparel with trumpets, and the Levites the sons of Asaph with cymbals, to praise the Lord, after the ordinance of David king of Israel. 11. And they sung together by course, in praising and giving thanks unto the Lord, because he is good, for his mercy endiireth for ever towards Israel. And all the people shouted with a great shout when they praised the Lord, because the foundation of the house of the Lord was laid. 12. But many of the priests and Levites, and chief of the fathers, ivho were ancient men, that had seen the first house, when the foundation of this house was laid before their eyes, wept with a loud voice ; and many shouted aloud for joy; 13. So that the people could not discern the noise of the shout of joy from the noise of the weeping of the people: for the people shouted with a lot id shout, and the noise was heard afar off.

There was no dispute among the returned Jews,

whether they should build the temple or no, that

i was immediately resolved on, and that it should be

EZRA, IV,

827

done with all speed; what comfort could they take in their own land, if they had not that token of God's presence with them, and the record of his name among them? We have here therefore an account of the beginning of that good work. Observe,

I. When it was begun; in the second month of the second year, as soon as ever the season of the year would permit, {v. 8.) and when they had ended the solemnities of the passover. They took little more than half a year for making preparation of the gi'ound and materials; so much were their hearts upon it. Note, When any good work is to be done, it will be our wisdom to set about it quickly, and not to lose time; yea, though we foresee difficulty and opposition in it. Thus we engage ourseh es to it, and engage God for us. Well begun, (we say,) is half ended.

II. Who began it; Zerubbabel and Jeshua, and their brethren. Then the work of God is likely to go on well, when magistrates, ministers, and people, are hearty for it, and agree in their places to promote it. It was God that gave them one heart for this service, and it boded well.

III. Who were employed to further it; they appointed the Levites to s-t forward the work, {x>. 8.) and they did it by setting forward the vjorkmen, (t. 9.) and strengthening their hands with good and comfortable words. Note, They that do not work themselves may yet do good ser\'ice by quickening and encouraging tliose that do work.

IV. How God was pr.iised at the laying of the foundation of the temple; {v. 10, 11.) the priests with the trumpets appointed by Moses, and the Levites with the cymbals appointed by David, made up a concert of music, not to please the ear, but to assist the singing of that everlasting hymn which will never be out of date, and to which our tongues should never be out of tune; God is good, and his mercy endureth for ever: the burthen of Ps. 136. Let the streams of mercy be traced up to the fountain. Whatever our condition is, how many soever our griefs and fears, let it be owned that (iod is good; and, whatever fails, that his mercy fails not. Let this be sung with application, as here; not only his mercy endures for ever, but it endures for e\er toward Israel; when captives in a strange land,, and strangers in their own land. However it be, yet God is good to Israel, (Ps. 73. 1.) gond to us. Let the reviving of the church's interests, when they seemed dead, be ascribed to the continuance of God's mercy for ever, for therefore the churcli continues.

V. How differently the people were affected. A remarkable mixture of various affections there was upon this occasion. Different sentiments there were among the people of God, and each expressed himself according to his sentiments, and yet there was no disagreement among them, their minds were not alienated from each other, nor tlie common concern retarded by it.

1. Those that only knew the misery of having no temple at all, when they saw but the foundation of one laid, praised the Lord with shouts of joy, v. 11. To them even this foundation seemed great, and was as life from the de id; to their hungry souls even this was sweet. They shouted, so that the noise was heard afar off. Note, We ought to be thankful for the beginnings of mercy, though it he not yet come to perfection; and the foundations of a temple, after long desolations, cannot but be the •fountains of joy to every faithful Israelite.

2. Those that remembered the glory of the first temple which Solomon built, and considered how far this was likely to be inferior to that, perhaps in dimensions, certainly in magnificence and sumptu-ousness, wefit with a loud voice, v. 12. If we date the captivity with the first, from the 4th of Jehoia-.

kim, it was about 52 years since the temple was burnt, if from Jeconiah's captivity, it was but 59. So that many now alive might remember it standing; and great mercy it was to the captives, that they had the lives of so many of their priests and Levites lengthened out, who could tell them what they themselves remembered of the glory of Jerusalem, to quicken them in their return. These lamented the disproportion between this temple and the former. And, (1.) There was some reason for it, and if they turned their tears into the right channel, and bewailed the sin that was the cause of this melancholy change, they did well. Sin sullies the glory of any church or people, and when they find themselves diminished and brought low, that must bear the blame. (2.) Yet it was their infirmity to mingle these tears with the common joys, and so cast a damp upon them. They desfmed the day of small things; and were unthankful for the good they enjoyed, because it was not so much as their ancestors had, though it was much more than they deserved. In the harmony of public joys, let not us be jarring strings. It was an aggravation of the discouragements they hereby gave to the people, that they were priests and Le-N'ites, who should have known and taught others how to be duly affected under various providences, and not to let the remembrance of former afflictions drown the sense of present mercies.

This mixture of sorrow and joy here is a representation of this world; some are bathing in rivers of joy, while others are drowned in floods of tears. In heaven all are singing, and none sighing; in hell all are weeping and wailing, and none rejoicing; but here on earth we can scarcely discern the shouts of joy from the noise of the weefiing. Let us learn to rejoice with them that do rejoice, and weefi with them that weep; and ourselves to rejoice as though we rejoiced not, and weep as though we wept not.

CHAP. IV.

The fTOod work of rebuilding the temple was no sooner begun, than it met with opposition from those that bare ill will to it; the Samaritans were enemies to the Jews and their relisrion, and they set themselves to obstruct it. I. They offered to be partners in the building of it, that they might have it in their power to retard it; but they were refused, v. 1.. 3. II. They discouraged them in it, and dissuaded them from it, v. 4, 5. III. They basely misrepresented the undertaking, and the undertakers, to the kin'j: of Persia, by a memorial they sent him, V 6.. 16. W. They obtained from him an order to stop the building-, (v. 17..22.1 which they immediately put in execution, v. 23, 24.

1. IVTOW when the adversaries of Judah jL^ and Benjamin heard that the children of the captivity builded the temple unto the Lord God of Israel, 2. Then they came to Zerubbabel, and to the chief of the fathers, and said unto them. Let us build witn you; for we seek your God, as 5^e do; and we do sacrifice untd him, since the days of Esar-haddon king of Assur, which brought us up hither. 3. But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them. You have nothing to do with us to build a house unto our God; but we ourselves together will build unto the Lord God of Israel, as king Cyrus the king of Persia hath commanded us. 4. Then the people of the land weakened the hands of the people >>(

?.:3

EZRA, IV.

Judali, and troubled them in building; 5. And hired counsellors against them, to frustrate their purpose, all the days of Cyrus king of Persia, even until the reign of Darius king of Persia.

We have here an instance of the old enmity that was put between the seed of tlie woman and the seed of the serpent. God's temple cannot be built, but Satan will rage, and the gates of hell will fight against it. The gospel-kingdom was, in like manner, to be set up with nuich struggle and contention. In this respect the glory of the latter house was greater than tlie glory of the former, and it was more a figure of the temple of Christ's church, in that Solomon built his temple when there ivas no adversary, nor evil occurrent, 1 Kings 5. 4. But this second temple was built notwithstanding great opposition, in the rcmo\ing and conquering of which, and the bringing of the work to perfection, at last, in despite of ir, the wisdom, power, and goodness, of Ciod, were much glorified, and the church encouraged to trust in him.

I. The undei-takers are here called the children of the ca/itivifu, {v. 1.) which makes tliem look very little. They were newly come out of captivity, were born in captivity, had still the marks if their captivity upon them; though they were not now captives, they were under the control of those whose captives tliey had lately been. Israel was God's son, his first-born, but by their iniquity they sold and enslaved themselves, and so became children of the captivity; but it should seem., the thought of their being so, quickened them to this work, for it was by their neglect of the temple that thev lost their freedom.

II. The npposers of the undertaking are here said to he the adversaries of Judah and Benjamin, not the Chaldeans or Persians, they gave them no disturbance, ("Let them build and welcome,") but the relics of the ten tribes, and the foreigners that had joined themselves to them, and patched up that mongrel religiim we had an account of, 2 Kings, 17. 33, They feared the Lord, and served their own gods too. They are called the peo/ile of the land, v. 4. The worst enemies Judah and Benjamin had, were these that said theynvere Jeivs, and ivere not. Rev, 3. 9.

III. The opposition they gave, had in it much of the subtilty of the old serpent. When they heard that the temple was in building, they were immediately aware tliat it would be a fatal blow to their superstition, and set themselves to oppose it. They had not power to do it forcibly, but they tried all the ways they could, to do it effectually.

1. They offered their service to build with them, only that thereby they might get an opportunity to retard the woi-k, wliile they pretended to furtlier it.

Now, (1.) Tlieir offer was plausible enough, and looked kind; "IVe will build with you, will help you to contri\'e, and will contribute toward tlie expense; for wr seek your God as you do," v. 2. This was false', for though they sought the same God, they did not seek him only, nor seek him in the way he appointed, and therefore did not seek him as they did. Herein they designed, if it were possible, to hinder the building of it, at least, to hinder their comfortable enjoyment of it; as good almost not have it, as not have it to themselves, for the pure worship of the true God, and him only. Thus are the Icisses of an enejny deceitful; his words smoother than butter, when ivar is in his heart.

But, (2.) Their refusal of their proffered service <vas very just, v. 3. The chief of the fathers of Israel were snon aware that thev meant them no kindness, whatever they pretended, t)ut really de-

signed to do them a mischief, and therefore (though they had need enough of help, if it had been such as they could confide in) told them plainly, "You have nothing to do with us, have no part nor lot in this matter, are not true-bom Israelites, nor faithful worshippers of God, you worship, you know not what, John 4. 22. You are none of those with whom we dare hold communion, and therefore we ourselves will build;" they plead not to them the law of their God, which forbade them to mingle themselves with strangers, (though that especially they had an eye to,) but that which they would take more notice of, the king's commission, which was directed to t"hem only, "The king of Persia has commanded us to build this house, and we shall distrust and affront him, if we call in a foreign aid.' Note, In doing good, there is need of the wisdom of the serpent, as well as the innocency of the dove, and we have need, as it follows there, to beware of men, Matth. 10. 16. 17. We should carefully consider with whom we are associated, and on whose hand we lean. While we trust God with a pious confidence, we must trust men with a prudent jealousy and caution.

2. W'hen this plot failed, they did what they could to divert them from the work, and discourage them in it: they weakened their hands, by telhng them it was in vain to attempt it, calling them foolish builders, who began what they were not able to finish, and by their insinuations troubled them, and made them drive hea\ily in it: all were not alike zealous in it: those that Avere cool and in-diffej-ent, were by these artifices drawn off from the work which wanted their help, v. 4. And because what they themselves said, the Jews would suspect to be ill meant, and not to be influenced by, they, under-hand, hired counsellors against them, Avho, pretending to advise them for the best, should dissuade them from proceeding, and so frustrate their purpose; {v. 5.) or dissuade the men of Tyre and Sidon from furnishing them with the timber they had bargained for; {ch, 3. 7.) or, whatever business they had at the Persian court, to solicit for any particular gi'ants or favours, pursuant to the general edict for their liberty, there were those that were hired, and lay ready, to appear of counsel against them. Wonder not at the restlessness of the church's enemies in their attempts against the building of God's temple: he whom they serve, and whose work they are doing, is miwearied in walking to and fro through the earth to'do mischief. And let those who discourage a good work, and weaken the hands of them that are employed in it, see whose pattern they follow.

6. And in the reign of Ahasuerus, in the beginning of his reign, wrote they 2mlo him an accusation against the inhabitants of Judah and .Terusalem. 7. And in the days of Artaxerxes wrote P)ishlam, Mithredath, Tabeel, and the rest of their companions, unto Artaxerxes king of Persia; and the writing of the letter was written in the Syrian tongue, and interpreted in the Syrian tongue. 8. Rehum the chancellor, and Shimshai the scribe, wrote a letter against Jerusalem to Artaxerxes the king in this sort: 9. Then lornte Rehum the chancellor, and Shimshai the scribe, and the rest of their companions; the Dinaites, the Apharsathchites, the Tarpelites, thr> Aphar-sites, t!v> Archevites, the Babylonians, the

EZRA, IV.

829

Susanchites, the Dehavites, and the Elam-ites, 10. And the rest of the nations whom the great and noble Asnapper brought over, and set in the cities of Samaria, and the rest that are on this side the river, and at such a time. 11. This is the copy of the letter that they sent unto him, everi imto Artaxerxes the king: Thy servants on this side the river, and at such a lime. 12. Be it known unto the king, that the Jews, which came up from thee to us, are come unto Jerusalem, building the rebellious and the bad city, and have set up the walls thereof, and joined the foundations. 13. Be it known now unto the king, that if this city be builded, and the walls set up again, then will they not pay toll, tribute, and custom, and so thou shalt endamage the revenue of the kings. 14. Now, because we have maintenance from the king''s palace, and it was not meet for us to see the king's dishonour, therefore have we sent and certified the king, 15. That search may be made in the book of the records of thy fathers: so shalt thou find in the book of the records, and know, that this city is a rebellious city, and hurtful unto kings and provinces, and that they have moved sedition within the same of old time: for which cause was this city destroyed. 16. We certify the king, that if this city be builded again, and the walls thereof set up, by this means thou shalt have no portion on this side the river.

Cyi-us steadfastly adhered to the Jews' interest, and supported his own grant; it was to no purpose to offer any thing to him in prejudice of it, what he did was from a good principle of the fear of God, and therefore he adhered to it; but though his reign, in all, was 30 years, yet, after the conquest of Babylon, and his decree for the release of the Jews, some think that he reigned but 3 years, others 7, and then either died, or gave up that part of his government, in which his successor was Ahasuerus, [v. 6.) called also Artaxerxes, {v. 7. ) supposed to be the same that in heathen authors is called Cam-byses, who had never taken that cognizance of the despised Jews, as to concern himself for them, nor had he that knowledge of the God of Israel that his predecessor had; to him these Samaritans applied themselves by letter for an order to stop the building of the temple; and they did it in the beginning of his reign, being resolved to lose no time, when they thought they had a king for their purpose. See how watchful the church's enemies are to take the first opportunity of doing it a mischief; let not its friends be less careful to do it a kindness. Here is,

I. The general purport of the letter which they sent to the king, to inform him of this matter. It is called, (t'. 6.) an accusation against the inhabitants of Judah and Jeruftalem. The Devil is the accuser of the brethren. Rev. 12. 10. And he carries on his malicious designs against them, not only by accusing them himself before our God, as he did Job, but by acting as a lying spirit in the mouths of his instruments, whom he employs to accuse them before magistrates and kings, and to make

j them odious to the many, and obnoxious to the mighty. Marvel not, if the same arts be still used to run down serious godliness.

II. The persons concerned in writing this letter. The contri\ ers are named, (x>. 7.) that plotted the thing; the writers, {v. 8.) that put it into form, and the subscribers, {y. 9.) that concurred in it, and joined with them in this representation, this mis-representation I should call it. Now see here, 1. How the rulers take counsel together against the Lord and his temple, with their companions: the building of the temple would do tliem no harm, yet they appear against it with the utmost concern and virulence, perhaps because the prophets of the

I God of Israel had foretold the famishing and /ler-

; ishing of all the gods of the heathen, Zeph. 2. 11.

I Jer. 10. 11. 2. How the penple concurred Avith

j them in imagining this vain thing. They followed

the cry, though ignorant of the merits of the cause:

all the several colonies of that plantation, (nine are

here mentioned,) who had their denomination from

the cities or countries of Assyiia, Chaldea, Persia,

&c. whence they came, set their hands, by their

representatives, to this letter. Perhaps they were

incensed against these returned Jews, because

many of the ten tribes were among them, wliose

estates they were got into the possession of, and of

whom they were therefore jealous, lest they should

attempt the recovery of them hereafter.

III. A copy of the letter itself, which Ezra inserts here out of the records of the kingdom of Persia, into which it had been entered; and it is well we have it, that we may se^ whence the like methods, still taken to expose good people, and baffle good designs, are copied.

1. They represent themselves as very loyal to the government, and mightily concerned for the honour and interest of it; and would have it thought that the king had no such loving faithful subjects in all his dominions as they were, none so sensible of their obligations to him, v. 14. Because, we are salted vAth the salt of the fialace, so it is in the margin: "We have our salary from the court, and could n'l more live without it, than flesh cruld be preserved without salt; or, as some think, their pay or pension was sent them in salt; or, " Because we had our education in the palace, and were brought up at the king's table," as we find, Dan. 1. 5. These were they wliom he intended to prefer; they did eat their fiortion of the king's meat. Now, in consideration of this, it is not meet for us to see the king's dishonour; and therefore thev urge him to stop the building of the temple, which would certainly be the king's dishonour more than any thing else. Note, A secret enmity to Christ and his gospel, is often gilded over with a pretended affection to Csesar and his power. The Jews hated the Roman government, and yet, to serve a turn, could cry, JFe have no king but Ceesar. But, (to allude to this,) if they lived upon tlie crown, thought themselves bound in gratitude thus to support the interests of it, much more reason have we thus to argue ourselves into a pious concern for God's honour; we/zaz;e our maintenance from the God of heaven, and are salted ivith his salt, live upon his bounty, and are the care of his providence; and therefore it is not meet for ur to see his dishonour, without resenting it, and doing what we can to prevent it.

2. They represent the Jews as disloyal, and dangerous to the E^overnment; that Jerusalem v/SLSthe rebellious and bad city, {v. 12.) hurtful to kings and provinces, v. 15. See how Jerusalem, the joy of the whole earth, (Ps. 48. 2.) is here reproached as the scandal of the whole earth. The enemies of the church could not do the bad things they desit,n against it, if thev did not first give it a bad nane

EZRA, IV.

Jerusalem had been a loyal city to its rightful princes, and its present inhabitants were as well affected to the king and his government, as any of his provinces whatsoever. Daniel, who was a Jew, had lately approved himself so faithful to his prince, that his worst enemies could find no fault in his management, Dan. 6. 4. But thus was Elijah most unjustly charged with troubling Israel, the apostles with turning the world upside down, and Christ himself with fierverting the nation, and forbidding to give tribute to Caesar; and we must "not think it strange, if the same game be still played. Now here,

(1.) The history of what was past, is invidious; that within this city, sedition had been moved of old time, and, for that cause it was destroyed, v. 15. It cannot be denied but that there was some colour siven for this suggestion by the attempts of Jehoia-kim and Zedekiah to shake off the yoke of the king of Babylon, which, if they had kept close to their religion and the temple they were now rebuilding, thev had never come under. But it must be considered, [1.] That they were themselves, and their ancestors, sovereign princes, and their efforts to re-cox er their rights, if there had not been in them the violation of an oath, for aught I know, had been justifiable, and successful too, had they taken the right method, and made their peace with God first. [2.] Though these Jews, and their princes, had been guilty of rebellion, vet it was unjust therefore to fasten this as an indelible brand upon this city, as if that must, for ever after, go under the nanie of the rebellious and bad city. The Jews, in their captivity, had given such specimens of their good behaviour, as were sufBcient, with any reasonable men, to roll away that one reproach; for they were instructed (and we have reason to hope that they observed their instructions) to sre/c the peace of the cities where they were captives, and pray to the Lord for it, Jer. 29. 7. It was therefore very unfair, yet not uncommon, for them to impute the iniquity'of the fathers to the children.

(2.) Their information concerning what they were now doing, was grossly false, in matter of fact. Very careful they are to inform the king tliat they had se? up the walls of this city, nay, hixd Ji7iished them, so it is in the margin, and joined the foundations, (t. 12.) when it was far from being the case. They had onlv begun to build the temple, which Cyrus commanded them to do, but as for the walls, there was nothing done, nor designed, toward the repair of them, as appears by the condition they wei'c in, many years after, (Neh. 1. 3.) all in ruins'. TV/iat shall be given, and what done, to these false tongues; these false pens, sharp arrows, doubtless, of the mighty, and coa's of jmiiper? Ps. 120. 3, 4. If they had not been perfectly Inst to all virtue and honour, they would not, and if they had not been very secure of the kinu;'s countenance, they durst not, have written that to the king which all their neighbours knew to be a notorious lie. See Prov. 29. 12.

(3.) Their prognostics of the consequences were altogether groundless and absurd. They were verj' confident, and would have the king believe it upon their word, that if this city be built, not only the Jews would/2fl7/ no toll, tribute, or custom, (j.'. 13.) but (since a great lie is as soon spoken as a little one) that the king would have no portion at all on this side the river, (t'. 16.) that all the countries on this side the Euphrates would instantly revolt, drawn to it by their example; and if the prince in possession should connive at this, he would wrong, not onlv himself, but his successors, Thou shalt endamage the reveiiue of the kings. See liow every line of this letter breathes both the subtilty and malice of the old sei-pent.

17. Then sent the king an answer unto Rehum the chancellor, and to Shimshai the scribe, and to the rest of their companions that dwell in Samaria, and unto the rest beyond the river, Peace, and at such a time. 18. The letter which ye sent unto us hath been plainly read before me. 19. And 1 commanded, and search hath been made, and it is found that this city of old time hath made insurrection against kings, and that rebellion and sedition have been made therein. 20. There have been mighty kings also over Jerusalem, which have ruled over all countries beyond the river; and toll, tribute, and custom, was paid unto them. 21. Give ye now commandment to cause these men to cease, and that this city be not builded, until another commandment shall be given from me. 22. Take heed now that ye fail not to do this: why should damage grow to the hurt of the kings? 23. Now when the copy of king Artaxerxes' letter was read before Rehum, and Shimshai the scribe, and their companions, they went up in haste to Jerusalem, unto the Jews, and made them to cease by force and power. 24. Then ceased the work of the house of God which is at Jerusalem. So it ceased unto the second year of the reign of Darius king of Persia.

Here we have,

I. The orders which the king of Persia gavt, m answer to the information sent him by the Samaritans against the Jews. He suffered himself to be imposed upon by their fraud and falsehood, took no care to examine the allegations of their petition concerning that which the Jews were now doing, but took it for granted that the charge was true, and was very willing to gratify them with an order of council to stay proceedings.

1. He consulted the records concerning Jerusalem, and found that it had indeed rebelled against the king of Babylon, and therefore that it was, as they called it, a bad city, v. 19. And withal, that, in times past, kings had reigned there, to whom all the countries on that side the river had been tributaries, {v. 20.) and that therefore there was danger, that if ever they were able, (which they were never likely to be,) they would claim them again. Thus he says as they said, and pretends to give a reason for it. See the hard fate of princes, who must see and hear with other men's eyes and ears, and give judgment upon things as they are represented to them, which things are often represented falsely. Therefore God's judgment is always just, because he sees things as they are, and is according to trutli.

2. He appointed these Samaritans to stop the building of the city immediately, till further orders should be given about it, v. 21, 22. Neither they, in their letter, nor lie, in his order, make any men tion of tlie temple, and the building of that, because both they and he knew that they had not only a permission, but a command, from Cyrus to rebuild that, which even these Samaritans had not the confidence to move for the rey^ci-.l of; thcv spake only of the city, " Let not that be built," that is, " as 'a

EZRA, V.

831

city with walls and gates; whatever you do, prevent that, test damage grow to the hurt of the kings:" he would not that the crown should lose by his wearing it.

II. The use which the enemies of the Jews made of these orders so fraudulently obtained; upon the receipt of them, they went up in haste to Jerusalem, V. 23. Their feet run to evil, Prov. 1. 16. They were impatient till the builders were served with this prohibition, which they produced as their warrant to make them cease by force and fiower. As they abused the king in obtaining this order, by their mis-informations, so they abused him in the execution of it: for the order only, was to prevent the walling of the city; but, having force and power on their side, they construed it as relating to the temple, for that was it which they had an ill will to, and which they only wanted some colour to hinder the building of. There was indeed a general clause in the order, to cause these men to cease, which had reference to their complaint about bu'lding the walls; but they applied it to the building of the temple. See what need we have to pray, not only for kings, but for all in authority under them, and the governors sent by them, because the quietness and fieaceableness of our lives, in all godliness and honesty, depend very much upon the integrity and wisdom of mferior magistrates, as well as the supreme.

The consequence was, that the ivork of the house of God ceased, for a time, through the power and insolence of its enemies; and so, through the coldness and indifFerency of its friends, it stood still till the 2d year of Darius Hystaspes, for to me it seems clear by the thread of this sacred history, that it was that Darius, v. 24. Though now a stop was put to it by the violence of the Samaritans, yet that, soon after, they might have gone on by connivance, if they had had a due affection to the work, appears by this, that before they had that express warrant from the king for doing it, {ch. 6.) they were reproved by the prophets for not doing it, ch. 5. 1. compared with Hag. 1. 2, &c. If they had taken due care to infonn Cambyses of the truth of this case, perhaps he had recalled his order; but, for aught I know, some of the builders were almost as willing it should cease, as the adversaries themselves were. At some periods, the church has suffered more by the coldness of its friends than by the heat of its enemies; but both together commonly make church-work slow work.

CHAP. V.

We left the temple-work at a full stop; but, being God's work, it shall be revived, and here we have an account of the reviving of it. It was hindered by mipht and power, but it was set a going again by the Spirit of the Lord of hosts. Now here we are told how that blessed Spirit, I. Warmed its cool-hearted friends, and excited them to build, ▼. 1, 2. II. Cooled its hot-headed enemies, and brought them to better tempers, for though they secretly disliked the work, as much as those in the foregoing chapter, yet, 1. They were more mild toward the builders, v. 3.. 5. 'i. They were more fair in their representation of the matter to the king, which here we have an account of, v. 6 . .17.

1. nnHEN the prophets, Haggai the pro-_I_ phet, and Zechariah the son of Iddo, prophesied unto the Jews that were in Ju-dah and Jerusalem in the name of the God of Israel, even unto them. 2. Then rose up Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and began to build the house of God which is at Jerusalem: and with them were the prophets of God helping them.

Some reckon that the building of the temple was suspended for only 9 years; I am willing to believe that 15 years were the utmost; during which time they had an altar, and a tabernacle, which, no doubt, they made use of. When we cannot do what we W(;uld, we must do what we can, in the service of (iod, and be sorry we can do no better. But the counsellors that were hired to hinder the work, {ch. 4. 5.) told them, and perhaps, with a pretence to inspiration, that the time was not come for the building of the temple. Hag. 1. 2. They might urge that it was long ere the time came for the building of Solomon's temple; and thus the people were made easy in their own ceiled houses, while God's house lay waste. Now here we are told how life was put into that good cause which seemed to lie dead.

1. They had two good ministers, who, in God's name, earnestly persuaded them to put the wheel of business in motion again; these were Haggai and Zechariah, who both began to prophesy in the 2d year of Darius, as appears, Hag. 1. 1. Zech. 1, 1. Observe, (1.) The temple of God among men is not to be built by prophecy, not by secular force, (that often hinders it, but seldom furthers it,) but by the word of God; as the weapons of our warfare, so the instruments of our building, are not carnal, but spiritual, and they are ministers of the gospel, that are the master builders. (2.) It is the business of God's prophets to stir up God's people to that which is good, and to help them in it, to strengthen their hands, and by suitable considerations fetched from the word of God, to quicken them to their duty, and encourage them in it. (3.) It is a sign that God has mercy in store for a people, when he raises up prophets among them to be their helpers in the way and work of God, their guides, overseers, and rulers.

Further observe, [1.] To whom these prophets were sent. They prophesied unto the Jews, (for, as to them pertained the giving of the law, so also the gift of prophecy, and therefore they are called the children of the prophets, (Acts 3. 25.) because they were educated under the tuition and instvuc-tion,) even unto them, upon them, even upon them, so it is in the original, as Ezekiel prophesied upon the dry bones, that they might live, Ezek. 37. 4. They prophesied against them, so Bishop Patrick, for they reproved them because they did not build the temple. The word of God, if it be not received now as a testimony to us, will be received another day as a testimony against us, and will judge us. [2.] Who sent them. They prophesied in the name, or, as some read it, in the cause, or, for the sake of the God of Israel; they spake by commission from him, and argued from his authority over them, his interest in them, and the concern of his glory among them.

2. They had two good magistrates, who were forward and active in this work; Zerubbabel their chief prince, and Jeshua their chief priest, v. 2. They that are in places of dignity and power, ought with their dignity to put honour upon, and with their power, to put life into, every good work; thus it becomes them that precede, and them \.\\?A preside, with an exemplary care and zeal to fulfil all righteousness, and to go before in a good work. These great men thought it no disparagement to them, but a happiness, to be taught and prescribed to by the prophets of the Lord; and were glad of their help in reviving this good work. Read the first chapter of the prophecy of Haggai here, (for that is the best comment on these two verses,) and see what great things he does by his word, which he magnifies above all his name, and by his Spirit working with it.

n.32

EZRA, V.

iiai, governor on this side the river, and Slii'thar-boznai, and tlieir companions, and said thus unto them, Who halh commanded you to build this house, and to make up this wall ! 4. Then said we unto them after this manner, What are the names of the men that make this building ? 5. But tlie eye of their God was upon the elders of the Jews, that they could not cause them to cease, till the matter came to Darius: and then they returned answer by letter concerning this matter. 6. The copy of the letter that Tatnai, governor on this side the river, and Shethar-boznai, and his companions the Apharsachites, which icere on this side the river, sent unto Darius the king: 7. They sent a letter unto him, wherein was written thus: Unto Darius the king, all peace. 8. Be it known unto the king, that we went into the province of Judea, to the house of the great God, which is builded with great stones, and timber is laid in the walls, and this work goeth fast on, and prospereth in their hands. 9. Then asked we those elders, aiid said unto them thus. Who commanded you to build this house, and to make up these walls ? 20. We asked their names also, to certify thee, that we might write the names of the men that ivere the chief of them. 11. And thus they relumed us answer, saying. We are the servants of the God of heaven and earth, and build the house that was builded these many years ago, which a great king of Israel builded and set up. 12. But after that our fathers had provoked the God of heaven unto w rath, he gave them into the hand of Nebucnadnezzar the king of Babylon, the Chaldean, who destroyed this house, and carried the people away into Babylon. 13. But in the first year of Cyrus the king of Babylon, the same king Cyrus made a decree to build this house of God. 14. And the vesscils also of gold and silver of the house of God, wliich Nebuchadnezzar took out of the temple, that luas in Jerusalem, and brought them into the temple of Babylon, those did Cyrus the king take out of the temple of Babylon, and they were delivered tmto one whose name teas Sheshbazzar, whom he had made governor; 15. And said unto him, Take these vessels, go, carry them into the temple that is in Jerusalem, and let the house of God be builded in his place. 16. Then came the same Sheshbazzar, and laid the foundation of the house of God which is in Jerusalem: and since that time, even until now, hath it been in building, and yet it is not finished. 17. Mow therefore, if it seem good to the king,

let there be search made in the king's trea sure-house, which is there at Babylon, whether it be so that a decree was made ol Cyrus the king to build this house of God at Jerusalem, and let the king send his pleasure to us concerning this matter.

We have here,

I. The cognizance which their neighbours soon took of the revi\ ing of this good work; a jealous eye, it seems, they had upon them, and no sooner did the Spirit of God stir up the friends of the temple to appear for it, than the evil spirit stirred up its enemies to appear against it. While the people built and ceiled their own houses, their enemies gave them no molestation, (Hag. 1. 4.) though the kmg's order was to put a stop to the building of the city, ch. 4. 21. But when they fell to work again at the temple, then the alarm is taken, and all heads are at work to hinder it, v. 3, 4. The adversaries are here named, Tatnai and Shethar-boznai; the governors we read of, {ch. 4.) were, it is probable, displaced at the beginning of this reign, as is usual; it is the policy of pnnces often to change their deputies, proconsuls, and rulers of provinces. These, though real enemies to the building of the temple, were men of better temper than the other, and that made some conscience of telling truth; if all men have not faith, (2 Thess. 3. 2.) it is well some have, and a sense of honour. The church's enemies are not all alike wicked and unreasonable. The historian begins to relate what passed between the builders and those inquisitors, {x\ 3, 4.) but breaks cfF liis account, referring himself to the ensuing copy of the letter they sent to the king, where the same appears more fully and at large, which he began to abridge, {y. 4.) or to make an extract out of, though, upon second thoughts, he inserted the whole.

II. The care which the Divine Providence took of tliis good work, v. 5, The eye of their God ivas ufion the elders of the Jews, who were active in the work, so that their enemies could not cause thenr> to cease, as they would have done, till the matter came to Darius. They desired they would only cease, till they had insti-uctions from the king about it. But they would not so much as yield them that, for the eye of God ivas upon them, even their God. And, 1. That baffled their enemies, infatuated and enfeebled them, and protected the builders from their malicious designs. While we are employed in God's work, we are taken undei his special protection ; his eye is upon us for good, seven eyes upon one stone in his temple; see Zech. 3. 9.—4. 10. 2. That quickened them ; the elders of the Jews saw the eye of God upon them, to observe what they did, and own them in what they did well, and then they had courage enough to face their enemies, and to go on vigorously with their work, notwithstanding all the opposition they met with. Our eye upon God, observing his eye upon us, will keep us to our duty and encourage us in it, when the difficulties are ever so discouraging.

III. The account they sent to the king of this matter. In which we may observe,

1. How fully the elders of the Jews gave the Samaritans an account of their proceedings. They finding them both busy and prosperous, that all hands were at work to run up this building, and that it went fast on, put these questions to them. " By what authority do you these things, and who gave you that authority. Who set you to work? Have you that which will bear you out?" To this they answered, that thev had sufficient warrant X.c, do what they did; for, (l.) " We are the servanti of the God of heaven and earth: the God we wor

EZRA. VI.

833

ship, is not a local deity, and there*'ore we cannot be charged with making a faction or setting up a sect, in building this temple to his honour; but we pay our homage to a God on whom the whole creation depends, and therefore ought to be protected and assisted by all, and hindered by none." It is the wisdom, as well as duty, of kings, to countenance the servants of the God of heaven. (2.) " We have a prescription to this house; it was built for the honour of God by Solomon, many ages ago. It is no novel invention of our own ; we are but 7-aising- che foiindationa of many generations," Isa. 58. 12. (3.) " It was to punish us for our sins, that we were, for a time, put out of the possession of this house; not because the gods of the nations had prevailed against our God, but because we had provoked him, (^i;. 12.) for which he delivered us and our temple mto the hands of the king of Babylon, but never intended thereby to put a final period to our religion. We were only suspended tor a time, not deprived for ever." (4.) " We nave the royal decree of Cyrus, to justify us and bear us out in what we do. He not only permitted and allowed us, but charged and commanded us, to build this house, {y. 13.) and to build it in its

glace, {v. 15.) the same place where it had stood efore." He ordered this, not only in compassion to the Jews, but in \ eneration of their God, saying, He is the God. He also delivered the vessels of the temple to one whom he instructed to see them restored to their ancient place and use, v. 14. And they had these to show in confirmation of what they alleged, (5.) " The building was begun according to this order, as soon as ever we were returned, so that we have not forfeited the benefit of the order, for want of pursuing it in time; still it has been in building, but, because we have met with opposition, it is not finished." But observe, they mention not the falsehood and malice of the former governors, nor make any complaint of that, though they had cause enough; to teach us not to render bittei-ness for bitterness, nor the most just reproach for that which is most unjust, but think it enough, if we can obtain fair treatment for the future, without an invidious repetition of former injuries, T'. 16. This is the account they give of their proceedings; not asking what authoiity they had to examine them, or upbraiding them with their idolatry, and superstitions, and medley religion. Let us learn hence, with meekness and fear to^h'f a reason of the hope that is in ua, (1 Pet. 3. 15.) rightly to understand, and then readily to declare, what we do in God's service, and why we do it.

2. How fairly the Samaritans represented this to the king. (1.) They call the temple at Jerusalem, the house of the great God; (v. 8.) for though the Samaritans, as it should seem, had yet gods many and lords many, they owned the God sf Israel to be the great God, that is, above all gods, " It is the house of the great God, and therefore we dare not oppose the building of it, without oi*ders from thee." (2.) They teH him truly what was done, not as their predecessors did, that they were fortifying the city, as if they intended war, but only rearing the temple, as those that intended worship, v. 8. (3.) They fully represent their plea, tell him what they had to say for themselves, and are willing that the cause should be set in a true light. Lastly, They leave it to the king to consult the records, whether Cyrus had indeed made such a decree, and then to give directions as he should think fit, V. 17. We have reason to think that \i Arta-xerxes, in the foregoing chapter, had had the Jews' cause as fairly represented to him, as it was here to Darius, he would not have ordered the work to be hindered. God's people could not be persecuted, if they were not belied; could not be baited.

Vol. II.—5 N

if they were not dressed up in bears' skins. Let but the cause of Goc and truth be fairly stated, and fairly lieard, and it will keep its ground.

CHAP. VI.

How solemnly the foundation of the temple was laid, we read, ch. 3. How slowly the building went on, and with how much difficulty, we found ch. 4. and 5. but how gloriously the topstone was, at length, brought forth with shoutings, we find in this chapter : and even we, at this distance of time, when we read of it may cry, Grace, Grace, to it. As for God, his work is perfect ; it may be slow work, but it will be sure work. We have here, I. A recital of the decree of Cyrus for the building of the temple, v. I. .5. II. The enforcing of that decree by a new order from Darius for the perfecting of that work, v. 6.. 12. HI. The finishing of it, thereupon, v. 13..15. IV. The solemn dedication of it when it was built, v. 16.. 18. And the handselling of it (as I may say) with the celebration of (he passover, v. 19.. 22. And now we may say, that in Judah and Jerusalem things went well, very well.

l.nnHEN Darius the king made a de-X. ciee, and search was made in the house of the rolls, where the treasures were laid up in Babylon. 2. And there was found at Achmetha, in the palace that is in the province of the Medes, a roll, and therein 7^5 a record thus written: 3. In the fii-st year of Cyrus the king, t/ie aavie. Cyrus the king made a decree concejiiing the house of God at Jerusalem, Let the house be builded, the place where they offered sacrifices, and let the foundations thereof be strongly laid; the height thereof threescore cubits, and the breadth thereof threescore cubits; 4. With three rows of gieat stones, and a row of new timber: and let the expenses be given out of the king's house: 5. And also let the golden and silver vessels of the house of God, which jNehuchadnezzar took forth out of the ten)ple which is at Jerusalem, and brought unto Babylon, be restored and brought again unto the temple which iisat JeiTiSalem, cvci-y one to his place, and place (hew in the house of God. 6. Now thcrrfore, Tatnni, governor beyond the river, Shethar-boznai, and your companions the A|}haipachites, which m'e beyond the river, be \e far from thence; 7. Let the work of this house of God alone; let the governor of the Jews, and the elders of the .Tews, build this house of Gwl in his place. 8. Moreover, I make a decree what ye shall do to the e]d»MS of these Jews, for the building of this house of God: that, of the king's goods, even of the tribute beyond the river, forthwith expenses be given unto these men, that they be not hindered. 9. And that which tliey have need of, both young bullocks, nnd rams, and lambs, for the burnt-ofilerings of the God of heaven, wheat, salt, w ine, and oil, according to the appointment of the priests which are at Jerusalem, let it be given them day by day without fail; 10.

EZRA, VI.

That they may offer saciifices of sweet sa- '< vours unto the God of heaven, and ptay (or the life of the king, and of his sons. 11. Also I have made a decree, that whosoever shall alter this word, let timber be pulled down from his house, and, being set up, let him be hanged thereon; and let his house be made a dunghill for this. 12. And the God that hath caused his name to dwell then;, destroy all kings and people that shall put their hand to alter a7id to destroy this nouse of God which is at Jerusalem. 1 Darius have made a decree ; let it be done with speed.

We have here,

I. The decree of Cyrus for the building of the temple repeated. To this the Samaritans referred themselves, because the Jews pleaded it, and perhaps hoped it would not be found, and then their plea would be overruled, and a stop put to their work. Search was ordered to be made for it among the records, for, it seems, the tribes had not taken care to pi'ovide themselves with an authentic copy of it, which might have stood tliem in good stead, but they must appeal to the original. It was looked for in Babylon, {v. 1.) where Cyrus was when b.e signed it. But when it was not found there, Darius did not make that a pretence to conclude that therefore there was no such decree, and, thereupon, to give judgment against the Jews; but, it is probable, having himself heard that such ;i decree was certainly made, he oi-dered the rolls in oilier places to be searched, and, at length, it was found at Achmetha, in the province of the Medes, v. 2. Perhaps some that durst not destroy it, yet hid it there, out of ill-will to the Jews, that they niiglit lose the benefit of it. But Providence so ordered, that it came to light; and it is here inserted, i'. 3--5. 1. Here is a warrant for the building i f the temple, Let the house of God at Jerusalnn, yea, let that house be bui'.ded; so it may be read, within such and such dimensions, and with such and such materials. 2. A warrant for the taking of tlie expenses of the building out of the king's i evenue, v. 4. We do not find'that they had received what was here ordered them, the f ice of things at court being soon changed. 3. A warrant for the restoring of the vessels and utensils of tlie temple, which Nebuchadnezzar had taken away, {v. 5.) with an order that the priests, the Lord's ministers, should return them each to their place in the house of God.

II. The confirmation of it by a decree of Darius, grounded upon it, and in pursuance of it. By which,

1. He forbids his officers to do any thing in opposition to the building of the temple. The manner of expression intimates that he knew they had a mind to hinder it: Be ye far from thence; (t. 6.) Let the work of this houae of God alone, v. 7. Thus was the wrath of the enemy made to firaise God, and the remainder thereof did he restrain.

2. He orders them out of his own revenue to assist the builders with money. (1.) For carrying on the building, v. 8. Herein he pursues the example of Cyrus, v. 4. (2.) For maintaining the sacrifices there, when it was built, v. 9. He orders that they should be supplied with every thing they wanted, botli for burnt-offerings and meat-offerings. He was content it shovdd be a rent-charge upon his revenue, and orders it to be paid every day, and this, without fail, that they may offer sacrifices, and prayers with them, (ior the patriarchs, when they offered sacri-

fice, called on the name of the Lord, so did Samuel, Elijah, and others,) for the life, that is, ihe mppi ness and prosperity, of the king and his sons, v. IC. See here liow he gives honour, [1. "^ To Israel's God, whom he calls once and again the Vod of Heaven. [2. ] To his ministers, in ordering his commissioners to give out supplies for the temple-service, at the appointment of the priests; they that thought U) ha\e controlled them, now must be, in this matter, at their command. It uasa new thing for (iod's priests to have such an interest in the public money. [3.] To prayer. That they may pray for the life of the king. He knew they were a praying people, and had Heard that God was nigh to them in all that which they called upon him for. He was sensible he needed their prayers, and might receive benefit by them; and was therefore kind to theni, that he might ha\ e an interest in their prayers. It is the duty of God's people to pray for those that are in authority over them, not only for the good and gentle, but also for the froward; but they are particularly bound, in gratitude, to pray for their piotectors and benefactors; and it is the wisdom of princes to desire their prayers, and to engage them. Let not the greatest princes despise the prayers of the meanest saints; it is desirable to have them foi us, and dreadful to have them against us.

3. He enforces his decree with a penalty, (y. 11.) "Let none either oppose the work and service of the temple, or withhold the supports granted to it by the crown, upon pain of death. If any alter this decree, let him be' f hanged before his own door, as we say) " hanged upon a beam of his own house, and, as an execrable man, let his house be made a dunghill."

4. He entails a di\ine curse upon all those kings and people that should ever have any hand in the destruction of this house, T^. 12. What he could not do himself for the protection of the temple, he desires'that God, to whom vengeance belongs, would do. This bespeaks him zealous in the cause; and th(;Ugh this temple was, at length, most justly destroyed by the righteous liand of God, yet perhaps the Romans, who were the instruments of that destruction, felt the effects of this curse, for that empire sensibly declined ever after.

Now from all this we learn, (1.) That the heart o; kings is in the h;.nd of God, and he turns it which way soe\er he pleases; what they are, he makes them to be, f)r he is Kin^ of Kings. (2.) That when God's time is come ior the accomplishing of his gracious purposes concerning his church, he will raise up instruments to do it, from whom such good service was not expected. The earth sometimes he!/ieth the women, (Rev. 12. 16.) and those are made use of for the defence of religion, that have little religion themselves. (3.) That what is intended for the prejudice of the church, has often, by tlie overruling providence of God, been made serviceable to it, Phil. 1. 12. The enemies of the Jews, in appealing to Darius, hoped to get an order to suppress them, but instead of that, they got an order to supply them. Thus out of the eater cometh forth meat. The apocryphal Esdras, (or Ezra,) Book I. ch. 3. and 4, gives another account of this decree in favour of the Jews, that Darius had vowed that if ever he came to the kingdom, he would build the temple at Jerusalem, and that Zerubbabel, who was one of his attendants, (whereas it is plain here, that he was now at Jerusalem,) for making an ingenious discourse before him on that subject, ( Great is the truth, and will prevail,) was bid to ask what recompense he would, and asked only for this order, in pursuance of the king's vow.

13. Then Tatnai, governor on this side the river, Shethar-boznai, and their compa-

EZRA, VI.

•8:

nions, according to that which Darius the king had sent, so they did speedily. 14. And the elders of the Jews builded, and they prospered through the prophesying of Hag-gai the prophet, and Zechariah tlie son of Iddo: and they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. 15. And this house was finished on the third day of the month Adar, which was in tiie sixth year of the reign of Darius the king. 16. And the children of Israel, the priests and the Levites, and the rest of the children of the captivity, kept the dedication of this house of God with joy, 17. And offered at the dedication of this house of God a hundred bullocks, two hundred rams, four hundred lambs; and, lor a sin-ofifering for all Israel, twelve lie-goats, according to the number of the tribes of Israel. 18. And they set the priests in then- divisions, and the Levites in their courses, for the service of God, which is at Jerusalem; as it is written in the book of Moses. 19. And the children of the captivity kept the passover upon the fourteenth day of the first month. 20. For the priests and the Levites were purified together, all of them were pure, and killed the passover for all the children of the captivity, and for their brethren the priests, and for themselves. 21. And the children of Israel, which were come again out of captivity, and all such as had separated themselves unto them from the filthi-ness of the heathen of the land, to seek the Lord God of Israel, did eat, 22. And kept the feast of unleavened bread seven days with joy: for the Lord had made them joyful, and turned the heart of the king of Assyria unto tliem, to strengthen their hands in the work of the house of God, the God of Israel.

Here we have,

I. The Jews' enemies made their friends. When they recei\ ed this order from the king, they came with as much haste to encourage and assist the work, as their predecessors had to put a stop to it, ch. 4. 23. What the king ordered, they did, and, because they would not be thought to do it with re-luctancy, they did it speedily, v. 13. The king's moderation made them, contrary to their own inclination, moderate too.

II. The building of the temple carried on, and finished, in a little time, v. 14, 15. Now the elders of the Jews builded with cheerfulness. For aught I know, the elders themselves laboured at it with their own hands; and if they did, it was no disparagement to their eldership, but an encouragement to the other workmen. 1. They found themselves bound to it by the commandment of the God of Israel, who had gi\'en them power, that they might use it in his ser\ ice. 2. They found themselves shamed into it by the commandment of the heathen

kings, Cyrus formerly, Darius now, and Artaxerx<js some time after. Can the elders of the Jews be remiss in this good work, when these foreign princes appear so warm in it ? Shall native Israelites grudge their pains, and care about this buildinj>;, when strangers grudge not to be at the expense of it.'' 3. They found themselves encouraged in it by the prophesying of Haggai and Zechariah, who it is likely, rei)resented to them (as Bishop Patrick suggests) the wonderful goodness of Ciod in inclining the heart of the king of Persia t( fas our them thus. And now the work went on so prosperously, that in four years' time, it was brought to perfection. As for God, his work is perfect. The gospel-church, that spiritual temple, is long in tl.e building, but it will be finished at last, when the mystical body is completed. Every believer is a living temple, building up himself in his most holii faith; much opposition is given to this work by Satan and our own corruptions; we trifle, and proceed in it with many stops and pauses; but he that has begun the good work, will see it performed, and will bring forth judgment unto victory. Spirits vj just men will be made perfect.

III. The dedication of the temple. When it was built, being designed only for sacred uses, now thty showed by an example how it should be used, whic h (says Bishop P.itrick) is the proper sense of the word dedicate. They entered upon it with solemnity, and, probably, with a public declaration of the separating of it from common uses, and the surrender of it to the honour of God, to be employed in his worship. 1. The persons employed in this service were not only the priests and Levites who officiated, but the children of Israel, some of each of the twelve tribes, though Jiidah and Benjamin were the chief, and the rest of the children of the captivity or transportation; which intimates that there were many beside the children of Israel, of other nations, who transported themselves with them, and became proselytes to their religion; unless we read it, even the remnant of the childreri of the captivity, and then, we may suppose, notice' is hereby taken of their mean and afflicted condition, because the consideration of that helped to make them devout and serious in this and other religious exercises. A sad change! Tlie children of Israel-Are become children of the captivity, and there appears but a remnant of them, according to that prediction, (Isa. 7. 3.) Shear-Jashuh, The remnant shall return. 2. The s icrifices that were offered upon this occasion, were, bullocks, rams, and lambs, {y, 17.) for burnt-oiferings and peace-offerings; not to be compared, in number, with what had been offered at the dedication of Solomon's temple, but, being according to their present ability, it was accepted, for, after a great trial of affliction, the abundance of their joy, and their Jeep poverty, abounded to the riches of their liberality, 2 Cor. 8. 2. These hundreds were more to them, than Solomon's thousands were to him. But, beside these, they offered twelve he-goats for sin-offerings, one for every tribe, to make atonement for their sins, which they looked upon as necessary, in order to the acceptance of their services. Thus, by getting iniquity taken away, they would free themseh es from that which had been the sting of their late troubles, and which, if not removed, would be a worm at the root of their present comforts. 3. This service was performea with joy; they were all glad to see the temple built, and the concerns of it in so good a posture. Let us learn to we\come holy ordinances with joy, and attend on them with pleasure; let us serve the Lord with gladness. Whatev^'- we dedicate to God, let it be done with joy, that Yie will please to accept of it. 4. When they dedicated the house, they settled the household; small comfort could they have m

EZRA, Vll.

tlie toinple, ■without the temple-service, and therefore they set the firiests in their divisions, and the Levites in their courses, v. 18. Having set up the worship of God in this dedication, tliey took care to keep it up, and made the book of Aloses tlieir rule, to which they had an eye in this establishment. Though the temple-service could not now be performed with so much pomp and plenty as formerly, because of their poverty, yet, perhaps it was performed with as nmch purity, and close adherence to the divine institution as ever, which was the true glory of it. No beauty like the beauty of holiness.

IV. The celebration of the passover in the newly-erected temple. Now that they were newly delivered out of^their bondage in Babylon, it was seasonable to commemorate their deliverance out of their bondage in Egypt. Fresh mercies should put us in mind of former mercies. We may suppose that they had kept the passover, after a sort, every year since their return, fur they had an altar and a tabernacle. But they were liable to frequent disturbances from their enemies, were straitened for room, and had ni^ t conven encics about them, so that they could not do it with due solemnity till the temple was built; and now they made a joyful festival of it, it falling out in the next month after the temple was finished and dedicated, v. 19.

Notice is here taken, 1. Of the purity of the

firiests and Levites that killed the fiassover, v. 20. n Hezekiah's time, they were many of them under blame for not purifying themselves. But now it is observed, to their praise, tliat they were purified together, as one man, so the word is; they were unanimous both in their resolutions, and in their endeavours, to make and keep themselves ceremonially clean for this solemnity; they joined together in their preparations, that they might help one another, so that all of them were pure, to a man. The purity of ministers adds much to the beauty of their ministration; so does their unity. 2. Of the proselytes that communicated with them in this ordinance, jill such as had separated themselves unto them, had left their country and the superstitions of it, and cast in their lot with the Israel of God, and had turned from the filthiness of the heathen of the land, both their idolatries and their immoralities, to seek the Lord God of Israel as their God, did eat the passover. See how the proselytes, the converts, are described; they separate themselves from the filthiness of sin, and fellowship with sinners, join themselves to the Israel of God, in conformity and communion, and set themselves to seek the God of Israel; and those that do so in sincerity, though strangers and foreigners, are welcome to eat of the gospel-feast, as fellow citizens with the saints, and of the household of God. 3. Of the great pleasure and satisfaction wherewith they kept the feast of unleavened bread, v. 22. The Lord had made them Joyful, had given them both cause to rejoice, and hearts to rejoice. It was now about 20 years since the foundation of this temple was laid, and we may suppose the old men that then wept at the remembrance of the first temple, were most of them dead by this time, so that there were no tears mingled with their joys. Those that are, upon good grounds, joyful, have therefore reason to be thankful, because it is God that makes them rejoice. He is the Fountain whence all the streams of our joy flow. God has promised to all those who take hold of his covenant, that he will make them joyful in his house of prayer. The particular occasion they had for joy at this time, was, that God had turned the heart of the emperor to them, to strengthen their hands. If those that have been, or, we feared, would have been, against us, prove to be for us, we ir.ay t ?joice in it as a token for geod, that our ways I

please the Lord, (Prov. 16. 7.) and he must have

the glory of it.

CHAP. VII.

Ezra's precious name saluted us, at first, in the title of the book, but in the history we have not met with it, till this chapter introduces him into public action in another reign, that of Artaxerxes. Zerubbabel and Jeshua we will suppose, by this time, to be grown old, if not gone off; nor do we hear any more of Hag^ai and Zechariah; they have finished tlieir testimony. What shall become of the cause of God and Israel, when these useful instruments are laid aside ? Trust God, who has the residue of the spirit, to raise up others in their room. Ezra here, and Nehemiah in the next book, are as serviceable in their days, as those were in theirs. Here is, 1. An account, in general, of Ezra himself, and of his expedition to Jerusalem for the public good, v. 1. . 10. II. A copy of the commission which Artaxerxes gave him, v. 11 .. 26. III. His thankfulness to God for it, v. 27, 28. The next chapter will give us a more particular narrative of his associates, his journey, and his arrival at Jerusalem.

1.1^ OW after these things, in the reign -L^ of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah, 2. The son of Shallum, the son of Zadok, the son of Ahitub, 3. The son of Amariah, the son of Azariah, the son of Meraioth, 4. The son of Zera-hiah, the son of Uzzi, the son of Bukki, 5. The son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest: 6. This Ezra went up from Babylon ; and he ivas a ready scribe in the law of Moses, which the Lord God of Israel had given: and the king granted him all his request, according to the hand of the Lord his God upon him. 7. And there went up sovie of the children of Israel, and of the priests, and the Levites, and the singers, and the porters, and the Nethinims, unto Jerusalem, in the seventh year of Artaxerxes the king. 8. And he came to Je rusalem in the fifth month, \\ hich ivas in the seventh year of the king. 9. For upon the first day of the first month began he to go up from Babylon, and on the first day of the fifth month came he to Jerusalem, according to the good hand of his God upon him. 10. For Ezra had prepared his heart to seek the law of the I^ord, and to do it, and to teach in Israel statutes and judgments.

Here is,

I. Ezra's pedigree. He was one of the sens oi Aaron, a priest; him God chose to he an instrument of good to Israel, that he might put hcnrur upon the priesthood, the glory of whiih h.d been much eclipsed by the captivity. He is s.'.d \.v be the son of Seraiah, that Seraiah, as is suj;prspd, whom the king of Babylon put to de;ith, when lie siicked Jerusalem, 2 Kings 25. 18, 21. If we t;ikc the shortest computation, it was 75 years since Seraiah died; many reckon it much longe--, and, because th^y suppose Ezra called out, in the prime of his time, to public service, do therefore think that Seraiah was not his immediate parent, but his grand-father, or great-grand-father; but that he was the first

EZRA, VII.

I

eminent person that occurred in his genealocy upward, which is carried up here as high as Aaron, et leaving out many, for brevity-sake, which may e suppHed from 1 Cliron. 6. 4, &c. He was a younger brotlier, or his father was Jozadak, the father of Jeshua, so that he was not High Priest, but nearly allied to the High Priest.

II. His character; though of the younger house, his personal qualifications made him very eminent. I. He was a man of great learning. A scribe, a ready scribe in the law of Moses, v. 6. He was very much conversant with the scriptures, especially the writings of Moses, had the words ready, and was well acquainted witli the sense and meaning of them. It is to be feared th it learning ran low among the Jews in Babylon; bat Ezra was instrumental to revive it. The Jews say that he collected and collated all the copies of the law he could find out, and published an accurate edition of it, with all the prophetical books, historical and poetical, that were given by divine inspiration, and so made up the canon of the Old Testament, with the addition of the prophecies and histories of his own time; if he was raised up of God, and qualified and inclined to do this, all generations liave reason to call him hlessed, and to bless God for him. God sent to the Jews firo-fihets and scribes, Matth. 23. 34. Ezra went under the latter denomination ; now that prophecy was about to cease, it was time to promote scripture knowledge, pursuant to the counsel of God by the last of the propliets, Mai. 4. 4, Remember the laiv of Moses. Gospel-ministers are called scribes instructed to the kingdom of heaven, (Matth. 13. 52.) New Testament scribes. It was a pity that such a worthy name as this, should be worn as it was, in the degenerate ages of the Jewish church, by men who were professed enemies to Christ and his gospel, f Woe unto you. Scribes and Pharisees,) who were learned in the letter of the law, but strangers to the spirit of it.

• 2. He was a man of great piety and holy zeal, v. 10. He had firefiared his heart to seek the law of the Lord, isfc. (1.) That which he chose for his study, was, the law of the Lord. The Chaldeans, among whom he was born and bred, were famed for literature, especially the study of the stars, to which, being a studious man, we may suppose that Ezra was tempted to apply himself; but he got over the temptation; the law of his God was more to him than all the writings of the magicians and astrologers, which he knew enough of with good reason to despise them. (2.) He sought the law of the Lord, that is, he made it his business to inquire into it; searched tlie scriptures, and sought the knowledge ot God, and his mind and will, in the scriptures, vvhich is to be found there, but not without seeking. (3.) He made conscience of doing according to it; he set it before him as his rule, formed his sentiments and temper by it, and managed himself in his whole conversation according to it. This use we must make of our knowledge of the scriptures; for happy are we, if we do what we know of the will of God. (4.) He set himself to teach Israel the statutes and judgments of that law. What he knew, he was willing to communicate for the gi^od of others; fir the ministration of the Sfiirit is given to every man to firofit withal. But observe the method; he first learned, and then taught; sought the law of the Lord, and so laid up a good treasure, and then instructed others, and laid out wliat he had laid up. He also first did, and then taught, practised the commandments himself, and then directed others in the practice of them; thus his example confirmed his doctrine. (5.) He prepared his heart to do all this; or, he fixed his heart. He took pains in his studies, and thoroughly furnished himself for what he designed, and then put on reso-

lution to proceed and persevere in them, and thus he became a ready scribe. Moses in Egypt, Ezra in Babylon, and both in captivity, were wondei-fuUy fitted for eminent services to the church.

III. His expedition to Jerusalem, for the good of his country. He went ufi from Babylon, {v. 6.) and, in four months' time, came to Jerusalem, -v. 8. It was strange that such a man as he, staid so long in Babylon, after his brethren were gone up; but God sent him not thither, till he had work for him to do there; and none went, but those whose spirits God raised to go up. Some think that this Arta-xerxes was the same with that Darius whose decree we had, {^ch. 6.) and th<.t Ezra came the very year after the temple was finished, that was the 6th year, this the 7th, v. 8. So Dr. Lightfoot. My worthy and learned friend, lately deceased, Mr. Tallents, in his chronological tables, places it about 57 years after the finishing of the temple; others further on. I have, only to observe, 1. How kind the king was to him; ht.granted him all his request, whate\ er he desired, to put him into a capacity to serve his country. 2. How kind his people were to him; when he went, many more went with him, because they desired not to stay in Babylon when he was gone thence, and because they would venture to dwell in Jerusalem when he was gone thither. 3. How kind his God was to him; he obtained this favour from his king and country, by the good hand of the Lord that was ufion him, v. 6, 9. Note, Every creature is that to us, that God makes it to be, and from him our judgment proceeds. As we must see the events that shall occur in the hand of God, so we must see the hand of God in the e\ ents that do occur, and acknowledge him with thankfulness, when we have reason to call it.his ^-ooc? hand.

11. Now this u the copy of the letter that the king Artaxerxes gave unto Ezra tlie priest, the scribe, even a scribe of the words of the commandments of the Lord, and of his statutes to Israel. 12. Artaxerxes, king of kings, Unto Ezra the priest, a scribe of the law of the God of heaven, perfect peace., and at such a lime. 13. 1 make a decree, that all they of the people of Israel, and of his priests and Levites, in my realm, which are minded of their own free will to go up to Jerusalem, go with thee. 14. Eoras-mucii as thou art sent of the king, and of his seven counsellors, to inquire concerning Judah and Jerusalem, according to the law of thy God which is in thy hand; 15. And to carry tiie silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem; 16. And all the silver and gold that thou canst find in all the province of Babylon, with the free-will-offering of the people, and of the priests, offering willingly for the house of their God which is in Jerusalem: 17. That thou mayest buy speedily with this money, bullocks, rams, lambs, with their meat-otferings, and their drink-offerings, and offer them upon the altar of the house of your God which is in Jerusalem. 18. And whatsoever shall seem good to thee, and to thy brethren, to do with

EZRA, VII.

the rest of the silver and the gold, that do after the will of your God. 19. The vessels also that are given thee for the service of the house of thy God, those deliver thou before the God of Jerusalem. 20. And whatsoever more shall be needful for the house of thy God, which thou shalt have occasion to bestow, bestow it out of the king's treasure-house. 21. And I, even I, Artaxerxes the king, do make a decree to all the treasurers which are beyond the river, that whatsoever Ezra the priest, the scribe of the law of the God of heaven, shall require of you, it be done speedily, 22. Unto a hundred talents of silver, and to a hundred measures of wheat, and to a hundred baths of wine, and to a hundred baths of oil, and salt without prescribing hoio viuch. 2 3. Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven: for why should there be wrath against the realm of the king and his sons? 24. Also we certify you, that, touching any of the priests and Levites, singers, porters, Nethinims, or ministers of this house of God; it shall not be lawful to impose toll, tribute, or custom, upon them. 25. And thou, Ezra, after the wisdom of thy God, that is in thy hand, set magistrates and judges, which may judge all the people that are beyond the river, all such as know the laws of thy God ; and teach ye them that know them not. 26. And whosoever will not do the law of thy God, and tlie law of the king, let judgment be executed speedily upon him, whether it he unto death, or to banishment, or to confiscation of goods, or to imprisonment.

We have here the commission which the Persian emperor granted to Ezra, giving him authority to act for the good of the Jews; and it is very ample and full, and beyond what could have been expected. The commission runs, we suppose, ih the usual form. Artaxerxes, king of kings, tliat is too high a title for any mortal man to assume; he was indeed king of some kings, but to speak as if he were King of all kings, is to usurp his prerogative, who hath all flower both in heaven and in earth. He sends greeting to his trusty and well-beloved Ezra, whom he calls a scribe of the law of the God of Heaven, {v. 12.) a title which (it seems by this) Ezra valued himself by, and desired no other, no not when he was advanced to the proconsular dignity. He reckoned it more his honour to be a scribe of God's laiv, than to be a peer or prince of the empire. Let us observe the articles of this commission:

I. He gives Ezra leave to go up to Jerusalem,and as many of his countrymen as pleased, to go up with him, v. 13. He and they were captives, and therefore they would not quit his dominions without his royal license.

n. He gives him authority to inquire into the affairs of Judah and Jerusalem, v. 14. The rule of the inquiry was to be the lata of his God, which was in hia hand; whether the Jews, in their religion.

had, and did, according to that law; whether the temple was built, the priesthood settled, and the sacrifices offered conformable to the divine appointment: if, upon inquiry, he found any thing amiss, he must see to get it amended, and, like Titus in Crete, must set in order the things that were wanting. Tit. 1. 5. Thus is God's law magnified and made honourable, and thus are the Jews restored to their ancient privilege of governing themselves by that law, and are no longer under the statutes that were not good, the statutes of their oppressors, Ezek. 20. 25.

in. He intrusts him with the money that was freely given by the king himself and his counsellors, and collected among his subjects, for the service of the house of God, v. 15, 16. Let this be taken notice of, 1. To the honour of God, as the one only living and true God; for even those that worshipped other gods, were so convinced of the sovereign ty of the God of Israel, that they were willing to incur expenses, in order to recommend themseh es to his favour. See Ps. 45. 12.—68. 29. 2. To the praise of this heathen king; that he honoured the God of Israel, though his worshippers were a despicable handful of poor men, that were not able to bear the charges of their own religion, and were now his vassals; and that though he wasnf t wrought upon to quit his own superstitions, yet he protected and encouraged the Jews in their religion, and did not only say, Be ye warmed, and be ye filled, but gave them such things as they needed. 3. To the reproach of the memory of the wicked kings of Judah; they that had been trained up in the knowledge and worship of the God of Israel, and had his law and his prophets, often plundered and impoverished the temple; but here a heathen prince enriches it. Thus afterward the gospel was rejected by the Jews, but welcomed by the Gentiles. See Rom. 11. 11. Through their fall salvation is come to the Gentiles, Acts 13. 46.

Ezra is intrusted, (1.) To receive this money," and to carry it to Jerusalem; for he was a man of known integrity, whom they could confide in, thiit he would not convert to his own use the least part of that which was given to the public. We find St. Paul going to Jerusalem upon such an errand, to bring alms to his nation and offerings, Acts 24. 17. (2.) To layout this money in the best manner; in sacrifices to be offered upon the altar of God, {y. 17.) and in whatever else he or his brethren thought fit,(v. 18. )with this limitation only,that it be after the will of your God, which they were better acquamt-ed with than he was. Let the will of our God be always our rule in our expenses, and particularly in what we lay out for his service. God's work must always be done according to his will. Beside money, he had vessels also given him for the service of the temple, v. 19. Cyrus restored what of right belonged to the temple; but these were gi ven over and abo\'e: thus itreceiveth its own with usury; these he must deliver before the God of Jerusalem, as intended for his honour, there where he had put his name.

IV. He draws him a bill, or warrant rather, upon the treasurers on that side the river, requiring them to furnish him with what he had occasion for out of the king's revenues, and place it to the king's account, V. 20--22. This was considerately done; for Ezra, being vet to inquire into the state of things, knew not what he should have occasion for, and was modest in his demands; it was also kindly done, and evinced a very great affection to the temple, and a great confidence in Ezra. It is the interest of princes and great men to iise their wealth and power for the support and encouragement of reli-i^\nn. What else are great re\enues ejood for, but that they enable men to do much good of this kind, if they have but hearts to do it.'

EZRA, VJIl.

830

V. He charges him that nothing should be wanting, that was requisite to be done in or about tlie temple, for the honour of the Ciod of Israel. Observe, in this charge, {v. 23.) 1. How honourably he speaks of God; he had called him before the God oj Jerusalem, but here, lest it should be thought that he looked upon him as a local deity, lie calls liim twice, with great veneration, the God of heaven. 2. How strictly he eyes the word and law of God, which, it is likely, he had read and admired; "Whatsoever is co7nmanded by your God," (whose institutions, though he wrote himself King of kings, he would not presume, in the least iota or tiitle, to alter or add to,) "let it be done, let it be diligently done, with care and speed." And, 5. How solicitously he deprecates the wrath of God; Why should there be wrath against the realm? The neglect and contempt of religion bring the judgments of God upon kings and kingdoms; and the likeliest expedient to turn away his wrath, when it is ready to break out against a people, is, to support and encourage religion. Would we secure our peace and prosperity? Let us take care that the cause of God be not starved.

VI. He discharges all the ministers of the temple from paying taxes to the government; from the greatest of the priests to the least of the Nethinims, it shall not be lawful for the king's officers to impose that toll, tribut •, or custom, upon them, which the rest of the king's subjects paid, v. 24. This put a great honour upon them, as free denizens of the empire, and would gain them respect as favorites of the crown; and it gave them liberty to attend their ministry with more cheerfulness and freedom. We suppose it was only what they needed for themselves, and their families, and the maintenance of their ministry, that was hereby allowed to come to them custom-free: if any of them should take occasion, from this privilege, to meddle in trade and merchandise, they justly lost the benefit of it.

Vn. He impowers Ezra to nominate and appoint judges and magistrates for all the Jews on that side the river, v. 25, 26. It was a great favour to the Jews, to have such nobles of themselves, and especially to have them of Ezra's nomination. 1. All that knciv the laws of Ezra's God, that is, all that professed the Jewish religion, were to be under the jurisdiction of these judges, which intimates that they were exempted from the Jurisdiction of tlie heathen magistrates. 2. These judges were allowed, and encouraged, to make proselytes; Let them teach the laws of God to those that do not know them. Though he would not turn Jew himself, he cared not how many of his subjects did. 3. They are authorized to enforce the judgments they gave, and the orders they made, conformable to the law of God, (which was hereby made the law of the king,) with severe penalties—imprisonment, banishuient, fine, or death, according as their law directed. They are not allowed to make new laws, but must see the laws of God duly executed; and therefore they are intrusted with the sword, that they may be a terror to evil doers. What could Jehoshaphat, or Hezekiah, or David himself, as king, have done more for the honour of God, and the furtherance of religion!

27. Blessed be the Lord God of our fathers, which hath put such a thing as this in the king's heart, to beautify the house of the L')KD which is in Jerusalem; 28. And hath extended mercy unto me before the Is ilia; and his counsellors, and before all the king's mighty princes. And I was strength-

ened as the hand of the Lord my God ivaa upon me; and J gathered togellier out of Israel chief men to go up with me.

Ezra cannot proceed in his story, without inserting his thankful acknowledgment of the goodness ot God to him and his people, in this matter. As soon as he has concluded the king's commission, instead of subjoining, God save the king, (though that had been proper enough,) he adds, Blessed be the Lord; for we must, in ex>ery thing, give thanks, and,^whate\er occurrences please us, we must own God's hand in them, and praise his name. Two tilings Ezra blessed God for,

1. For his commission. We suppose he kissed the king's hand for it, but that was not all; Blessed be God (says he) that put such a thing as this into the king's heart. God can put things into men's hearts, which would not arise there of themselves, and into their heads too, both by his providence and by his grace, in th'mgspertaining both to life and godliness. If any good appear to be in our own hearts, or in the hearts of others, we must own it was God that put it there, and bless him for it; for it is he that worketh in us both to will and to do that which is good. When princes and magistrates act for the suppression of vice, and the encouragement of religion, we must thank God that fiut it into their hearts to do so, as much as if they had granted us some particular favour. When God's house was built, Ezra rejoiced in what was done to beautify it. We read not of any orders given to paint or gild it, or garnish it with "precious stones, but to be sure that the ordinances of God were administered there constantly, and carefully, and exactly according to the institution; and that was indeed the beautifying of the temple.

2. For the encouragement he had to act in pursuance of his commission, v. 28, He has extended mercy to me. The king, in the honour he did him, we may suppose, had an eye to his merits, and preferred him because he looked upon him to be a very sensible ingenious man; but he himself ascribes it purely to God's mercy, that was it, that recommended him to the fa\ our of his prince. Ezra himself was a man of courage, yet he attributed his encouragement, not to his own heart, but to God's hand; "I was strengthened to undertake the services, as the hand of the Lord my God was ufion ?ne, to direct and support me." If God gives us his hand, we are bold and cheerful; if he withdraw it, we are weak as water. Whatever service we are enabled to do for God and our generation, God must have all the gloiy of it. Strength for it is derived from him, and therefore the praise of it must be given to him.

CHAP. vin.

This chapter gives us a more particular narrative of Ezra's journey to Jerusalem, which we had a general account of in the foregoing chapter. I. The company that went up with him, v. 1 .. 20. II. The solemn fast which he kept with his company, to implore God's presence with them in this journey, v. 21.. 23. III. The care he took of the treasure he had with him, and the charge he gave the priests concerning it, to whose custody he committed it, V. 24 .. 30. IV. The care God took of him and his company in the way, v. 31. V. Their safe arrival at Jerusalem, where they delivered their treasure to the priests-(v. 33, 34.) their commissions to the king's lieutenants' (v. 36.) offered sacrifices to God, (v. 35.) and then applied themselves to their business.

1. ^THHESE ctre now the chiet of their fa-

J.. thers, and this is the genealogy of

them that went up with me from Babylon,

in the reign of Artaxerxes the king. 2. Of

EZRA, VIII.

the sons of Phlnehas; Gershom: of the sons of Ithaiiiar; Daniel: of the sons of David; Hatlush: 3. Of tlie sons of Shecha-niah, of tlie sons of Phaiosh; Zechariah : and with him were reckoned, by genealogy, of the males a hundred and hf ty. 4. Of the sons of Pahath-moab; Elihoenai the son of Zerahiah, and with him two hundred males.

5. Of the sons of Shechaniah; the son of Ja-haziel, and with him three hundred males.

6. Of the sons also of Adin ; Ebed the son of Jonathan, and with him fifty males. 7. And of the sons of Elam; Jeshaiah the son of Athaliah, and with him seventy males. 8. And of the sons of Shephatiah; Zebadiah the son of Michael, and with him fourscore males. 9. Of the sons of Joab; Obadiah the son of Jehiel, and with him two hundred and eighteen males. 10. And of the sons of Shelomith; the son of Josiphiah, and with him a hundred and threescore males. 11. And of the sons of Bebai; Zechariah the son of Bebai, and with him twenty and eight males. 12. And of the sons of Azgad ; Johanan the son of Hakkatan, and with him a hundred and ten males. 13. And of the last sons of Adonikam, whose names are these, Ehphelet, Jeiel, and Shemaiah, and with them threescore males. 14. Of the sons also of Bigvai; Uthai, and Zabbud, and with them seventy males. 15. And 1 gathered them together to the river that runneth to Ahava; and there abode we in tents three days: and I viewed the people and the priests, and found there none of the sons of Levi. 16. Then sent I for Eliezer, for Ariel, for Shemaiah, and for Elnathan, and for Jarib, and for Ehiathan, and foi-Nathan, and for Zechariah, and for Meshul-1am, chief men; also for Joiarib, and for Elnathan, men of understanding. 17. And I sent them with commandment unto Iddo the chief, at the place Casiphia; and I told them what they should say unto Iddo, cnid to his brethren the Nethinims, at the place Casiphia, that they should bring unto us ministers for the house of our God. 18. And, by the good hand of our God upon us, they brought us a man of understanding, of the sons of Mahli, the son of Levi, the son of Israel; and Sherebiah, with his sons and his brethren, eighteen ; 19. And Hashabiah, and with him Jeshaiah, of the sons of Me-rari, his brethren and their sons, twenty; 20. Also of the Nethinims, whom David and the princes had appointed for the service of the Levites, two hundred and twenty Nethinims: all of them were expressed by name.

Ezra, having received his commission from the

king, beats up for volunteers, as it were, sets up an ensign to assemble the outcasts of Israel, and the dispersed of Judah, Isa. 11. 12. " Whoever of the sons of Sion, that dwell ivith the daughters of Ba bylon, is disposed to go to Jerusalem, now that the temple there is finished, and the temple-service se! a-gonig, now is their time." Now, one would think that under such a leader, with such encouragements, all the Jews should, at length, have shaken themselves from their dust, and loosed the ba7ids of their neck, according to that call, Isa. 52. 1, 2, &c. I wonder how any of them could read that chapter, and yet stay behind. But multitudes did, who loved their ease better than their religion, thought themselves well off where they were, and either beUeved not that Jerusalem would better their condition, or durst not go thither through any difficulties. But here we are told,

I. That some offered themselves willingly to go with Ezra. The heads of the several families are here named, for their honour, and the numbers of the males that each brought in, amounting in all to 1496. Two priests are here named, {v. 2.) and one of the sons of David, but, it should seem, they came without their families, probably, intending to see how they liked Jerusalem, and then either to send for their families, oi to return to them, as they saw cause. Se\eral of theii families, or clans, here named, we had before, ch. 2. Some went up from them at that time, more went up now, as God inclined their hearts; some were called into the vineyard at the third hour, others not till the eleventh, yet even those were not rejected. But here we read of the last sons of jidonikam, {y. 13.) which some understand to their dispraise, that they were the last that enlisted themselves under Ezra; I rather understand if to their honour, that now all the sons of that family returned, and none staid behind.

II. That the Levites who went in this company, were, in a manner, pressed into the service. Ezra appointed a general rendez\ous of all his company, at a certain place upon New-year's day, the first day of the first month; {ch. 7. 9.) tlien and there he took a view of them, and mustered them, and (which was stvAw^e') found there none of the sons nfLevi, v. 15. Some priests there were, but none other that were Levites; where was the spirit of that sacred tribe? Ezra a priest, like Moses, proclaims, ll'ho isi on the Lord's side? They, unlike to Le\i, shrink, and desire to abide among the shee/i-folds to htar the bleatings of the flock; synagogues we supi)c se they had in Babylon, in which they jji'ayed and preached, and kept sabbaths; (and when they could not have better, they had reason to ijc thankful f-r them;) but now that the temple at Jerusalem was opened, to the service of which they were ordained, they ought to have preferred the gates of ZVn before all those synagogues; it is upon recu'd liere. to their reproach^ but tell it not in Cath. Ezra, when he observed that he had no Levites in his retinue, was mucli at a loss; he had money enough for the service of the temple, but wanted men. The king and princes had more than done their part, but the sons of Levi had not half done their's. Eleven men, chief men and men of understanding, he chooses out of his company, to be employed for the filling up of this lamentable \ acancy. And here Ae are informed,

1. Of their being sent; Ezra sent them to a firo/ier /ilace, where there was a college of Levites, thi place Casi/ihia, probably, a street, or square in Babylon allowed for that purpose; {Sih'er-street, one may call it, for Cesejih signifies silver;) he sent them to a firo/ier fierson, to Iddo, the chief president of the college, not to urge him to come himself, y^ (we will suppose him to be old, and unfit for such a remo\ e,) but to send some of the juniors, ministers for the house of our God, v. 17. The furnishing

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itt God's house witli good ministers, is a good work, which will rcdouiul to the comfort and credit of all that have a iuuid in it.

2. We are informed of their success; they did not return without their errand, Init, though their warning was sliort, they brought about 40 Le\ ites to attend'Ezra; Sherebiah, n ,ted as a very intelligent man, and 18 with him; {v. 18.) Hashabiah, and Jeshaiah, and 20 with them, x'. 19. By this it appears that tacy were not a.ersc to go, but were slothful antl matteniive, and only wanted to be called upon, and excited to go. What a pity is it that good men siiould omit a good work, merely for want of being spoken to! Wnat a pity that they should need it, and if they do, what a jiity that they should want it! Of tiie Nethini.ns, tlie servitors ot the sacred college, the .s/itcws iiijiina — the loivest order of the temple-nun,sters, more appeared forward to go than of the Lev ites themsehes; of them 220, upon this hasty siuuiuons, enlisted themsehes, and liad the honour to be expressed by name in Ezra's muster-roll, V. 20. "Thus" (says Ezra) "were we furnished with Levites, by the good hand of our God ufion lift." If, where ministers have been wanting, the \ acancies are well supplied, let God ha\ e tlie glory, and his good hand be acknowledged as qualifying them fur the service, inclining them to it, and then opening a door of opportunity for them.

21. Then J proclaimed a fast tliere at the nver Alia\ a, liial we might afflict ourselves before our Ciod, to seek of him a right way for us, and for our little ones, and for all our substance. 22. For 1 was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: !;)ecause we had spoken unto the king, sayiiiii, The hand of our God is upon all them f)r good that seek him; but his power a [id his wrath is against all them that forsake him. 23. So we fasted, and besought our God for this; and he was entreated of us.

Ezra has procured Levites to go along with him; but what will that avail, unless he have God with him.'' That is therefore his chief care; in all our ways, we nmst acknowledge God, and in those particularly wherein we are endeavouring to serve the interest of his kingdom among men; Ezra does so here. Observe,

1. The steadfast confidence he had in God, and in his gracious protection; he told the king, (y. 22.) what ])rinciple he went upon, that those wl\o seek God, are safe under the shadow of his wings, even in their greatest d mgers; but that those who forsake him, are continually exposed, even when they are most secui-e. God's servants have his power engaged for them, his enemies have it engaged against them. Tliis, Ezra believed with his heart, and with his mr^uth made confession of it before the king; and therefore he was ashamed to ask of the king a convov- lest thereby he should give occasion to the king, and those -about him, to suspect either God's power to help his people, or Ezra's confidence in that power. They that trust in God, and triumph in him, will be ashamed of seeking to the ci'eature for protection, especially of using any sorry shifts f )r their own safety, because thereby tliey contradict themselves and their own confidence. Not l)ut th it those who depend upon God, must use proper means for their preservation, and they need not be ashamed to do it; but when the honour of God is concerned, one would rather ex-VOL. II.—5 O

pose (iue's-self than do any thnig to the prejudice

of that, which ought to be' dearer to us than our lives.

2._ The solenm a];plication he made to God in that confidence; he proclaimed a fast, i'. 21. No doubt, he had himself begged of God direction in this affair, from the first time he had it in his thoughts, but, for public mercies, public prayers nmst be made, tliat all who are to share in the comfort of it, may join in the request for it. Their fasting was, (1.) I'o express their humiliation; this he declares to be the intent and meaning of it, that we might afflict ourselven before our (,od for our sins, and so be qualified for the pardon of them. When we are entering upon any new condition of life, our care should be lo bring none of the guilt of the sins ot our former C(jndition into it. When we are in any imminent ]jeril, let us be sure to make our peace with God, and then we are safe, nothing can do us any real hurt. (2.) To excite their supplications; prayer was always joined with religious fasting: their errand to the throne of grace was, to seek of God the right ivay, that is, to commit themselves to the guidance oi the Divine Providence, to put themsehes under the divine protection, and to beg of God to guide and keej) them in their jouiTiey, and bring them safely to theirji.urney's end. They were strangers in the road, were to march through their enemies' countries, and had not a pillar of cloud and fire t) lead them, as their fathers had; but they belie\ ed that the power and favour of God, and the ministration of his angels, would be to tliem instead of that, and hoped by prayer to engage this for them. Note, All our concerns about oursehes, our families, and our estates, it is our wisdom and duty by prayer to commit to God, and leave the care of with him, Phil. 4. 6.

3. The good success of their doing so, v. 23, we besought our God by joint-prayer, and he was entreated of us; they had .some comfortable assurance in their own minds, that theii- prayers were answered, and tiie event declared it; for never any that sought God in earnest, sought him in vain.

24. Then 1 separated twelve of the cnief of the priests, Sherebiah, Hashabiah, and ten of their brethren with them, 25. And weighed unto them the silver, and the gold, and the vessels, even the offering of the house of our'God, which the king, and his counsellors, and his lords, and all Israel lliarn present, had offered; 26. I even weighed unto their hand six hundred and hfty talents of silver, and silver vessels a hundred talents, and of gold a hundreiJ talents; 27. Also twenty basons of gf'id, of a thousand drams; and two vessels of fine copper, precious as gold. 28. And I said unto them. Ye are holy unto the Lord; the vessels are holy also; and the silver and the gold are a free-will-offering unto the LoFD God of your fathers: 29. Watch ye, and keep them^ until ye weigh them before the chief of the priests and the Levites, and chief of the fathers of Israel, at Jerusalem, in the chambers of the house of the Lord. 30. So took the j/riests and tlie LiCvites the weight of the silver, and the gold, and the vessels, to briiig them to Jerusalem, unto the house of our God.

EZRA, VIll.

We have here an account of the particular care which Ezra took of the treasure he had with him, that belonged to God's sanctuary. Observe, 1. Having committed the keeping of it to God, he committed the keeping of it to proper men, whose business it was to watch it; though, without God, they would have watched in vain. Note, Our prayers must always be seconded with our endeavours; the care of Christ's gospel, his churcli, and ordinances, must not be so left with him, but that it must also be committed to faithful men, 2 Tim. 2. 2. 2. Having prayed to God to preserve all the substance they had with them, he shows himself especially solicitous for that part of it, which belonged to the house of God, and was an offering to him. Do we expect that God should, by his providence, keep that which belongs to us? Let us, by his grace, keep that which belongs to him: let God's honour and interest be our care; and then we may expect that our lives and comforts will be his.

Observe, (1.) The persons to whom he delivered the offerings of the house of God. Twelve chief priests, and as many Le\ites, he appointed to this trust, {y. "24-, 30.) who were bound by their rffice to take care of the things of God, and were, in a particular manner, to have the benefit of these sacred treasures. Ezra tells them why he put those things into their hands; {xk 28.) Ye are holy unto the Lord, the vessels are holy also; and who so fit to take care of holy things, as holy pei-sons.-' Those that have the dignity and honour of the priestliood, must take along with it the trust and duty cf it. The prophet is foretelling the return of (j d's people and ministers out of Babylon, when he gives the solemn charge, (Isa. 52. 11.) Be ye clean, that bear the vessels of the Lord.

(2.) The great exactness with which he lodged this trust in their hands; he weighed to them the silver, the gold, and the vessels, {y. 25.) because he expected to have it from them again by weight. In all trusts, but especially sacied ones, we ought to be punctual, and preserve a right understanding on both sides. In Zerubbabel's time, the \essels were delivered by number, here, by weight, that all might be forth-coming, and it might easily appear if any were missing; to intimate that such as are intrusted with holy things, (as all the stewards of the mysteries of God are,) are concerned to remember, both in receiving their trust, and in discharging it, that they must shortly g've a \ ery particular account of it, that they may be faithful to it, and so give up their account with joy.

(3.) The charge he gave them with these treasures; (x'. 29.) " Watch ye, and keep them, that they be not lost, or embezzled, or mingled with the other articles; keep them together, keep them by themselves, keep them safe, till you weigh them in the temple, before the great men there;" hereliy intimating how much it was their concern to be careful and faithful, and how much it would be their honour to be found so. Thus when St. Paul charges Timothy witli the gospel-treasure, he bids him keep it until the afifiearing of Jesus Christ, and his appearing before him to give an account of his trust, when his fidelity would be his crown.

31. Then we departed from the river of Ahava, on the twelfth day of the first month, to ^o unto Jemsalem: and the hand of our God was upon us, and he delivered us from the hand of the enemy, and of such as lay in wait by the way. 32. And we came to .Jerusalem, and abode there three days. 33. Now on the fourth day was the silver, and the gold, and the vessels, weigh- [

ed in the house of our God by the hand of Meremoth the son of Uriah the priest: and with him tvas Eleazar the son of Phine-has; and with them was Jozabad the son of Jeshua, and Noadiah the son of Binnui, Levites ; 34. By number and by weight of I every one : and all the weight was written at that time. 35. Also the children of those that had been carried away, which were come out of the captivity, offered burnt-offerings unto the God of Israel, twelve bullocks ior all Israel, ninety and six rams, seventy and seven lambs, twelve he-goats for a sin-offering: all thisioas a burnt-offering unto the Lord. 36. And they delivered the king's commissions unto the king's lieutenants, and to the governors on this side the river; and they furthered the people, and the house of God.

We are now to attend Ezra to Jerusalem, a journey of about four months in all; but his multitude made his marches slow, and his stages short: now here we are told,

1. That his God was good, and he owns it; The hand of our God was upon us, to animate us for our undertaking: to him they owed it, (1.) That they were preserved in their journey, and not all cut off; for there were enemies that laid ivait for them by the way to do them a mischief, and, at least, like Amalek, to smite the hindmost of them, but God protected them, v. 31. Even the conmion perils of journeys are such as oblige us to sanctify our going out with prayer, and our returns in peace with praise and thanksgiving; much more ought God to be thus eyed in such a dangerous expedition as this was. (2.) That they weie brought in safety to their journey's end, v. 32. Let them that have steadfastly set their faces toward the new Jerusalem, proceed and persevere to the end, till they appear before God in Zion, and they shall find that he who has begU7i the good work, will perfect it.

2. That his treasurers were faithful; when tliey were come to Jerusalem, they were impatient to be discharged of their trust, and therefore applied themselves to the great men of the temple, who received it from them, and gave them an acquittance in full, v. 33, 34. It is a great ease to one's mind, to be discharged from a trust; and a great honour to one's name, to be able to m:'.ke it appear that it has been faithfully discharged.

3. That his companions were devrut; as soon as they came to be near the altar, tliey thought them-sehes obliged to offer sacrifice, \vhate\er thev had done in Babylon, v. 35. That will he d'spensed with, when we want opportunity, whicli, when the door is opened again, will l)e exi)fctc(l frc m i:.s. It is observable, (1.) That among their sacrifices they had a sin-offering; for it is the i'triunient that sweetens and secures every mercy to us, which will not be truly comfortable, unle'-s iniquity be taken away, and our peace made w th God. (2.) That the number of their offerings rcl.ited to the number of the tribes, 12 bullocks, 12 he-irnats, and 96 rams, that is, 8 times 12. Tlius the iiiiicMi f f the two kingdoms was intimated, accord iig tn what was foretold, Ezek. 37. 22. Tliev did v,> t ; ny Irnecr go two tribes one way, and ten anotlur, l)ut all the tweb e met by their representatives at the same altar.

4. That even the enemies c f the Jews became their friends, veiled to Ezra's comniissiin, and, iij-

EZRA, IX.

843

steid of hindering the people of God, furthered them, {v. 36.) purely in complaisance to the king; when lie appeared moderate, they all coveted to appear so too. 'J hen had (he churches rest.

CHAP. IX.

The affairs of the church were in a very good posture, we may well suppose, now that Ezra presided in them. Look without; the government was kind to them, we hear no complaints of persecution and oppression, their enemies had either their hearts turned, or, at least, their hands tied ; their neiy^hbours were civil, and we hear of no wars, or rumours of wars ; there were none to make them afraid ; all was as well as could be, considering that they were few, and poor, and subjects to a foreign prince. Look at home ; we hear nothing of Baal, or Ashtaroth, or Moloch, no images, or groves, or golden calves, no not so much as high places, (not only no idolatrous altars, but no separate ones,) but the temple was duly respected, and the temple-service carefully kept up: yet there <vas some mixture of evil; the purest ages of the church have had some corruptions, and it will never be presented toitliout spot or wrinkle, till it is a glorious church, a church triumphant, Eph. 5. 27. We have here, L A complaint brought to Ezra of the many marriages that had been made with strange wives, v. 1, 2. II. The great trouble which he, and others influenced by his • example, were in, upon this information, v. 3, 4. III. The solemn confession which he made of this sin to (Jod, with godly sorrow and shame, v. 5.. 15.

1. l^fOW when these things were done, -L^ the princes came to me, saying, The people of Israel, and the priests, and the Levites, have not separated themselves from the people of the lands, doing according to tlieir abominations, eveji of the Ca-naanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites. 2. For they have taken of their danghters for them-; selves, and for their sons; so that the holy! seed have mingled themselves with the} people of those lands: yea, the hand of the princes and rulers hath been chief in this} trespass. 3. And when I heard this thing, | I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down astonished. 4. Then were assembled unto me every one that trenjbled at the words of the God of Israel, because of the transgression of those that had been carried away; and I sat astonished until the evening sacrifice.

Ezra, like Barnabas, when he came to Jerusalem, and sa'^ the grace of God to his brethren there, no doubt, was glad, and exhorted them, all that ivith fiur/iose of heart they would cleave to the Lord, Acts 11. 23. He saw nothing amiss; many corruptions lurk out of the view of the most vigilant rulers: but here is a damp upon his joys, information is brought him, that many of the people, yea, and some of the rulers, had married wi\ es out of heathen families, and joined themselves in affinity with strangers. Observe,

I. What the sin was, that they were guilty of; it was mingl'mg themselves with the people of those lands, {v. 2.) associating with them both in trade and in cnn\ ersation, making themselves familiar with them, and, to complete the affinity, taking their daughters in marriage to their sons. We are v/illing to hope that they did not worship their gods, but that their captivity had cured them of :heir idolatry: it is said indeed that \.\\ty did ac-

cording to their abominations; but that ^says Bishop Patrick) signifies here only the imitation of the heathen in promiscuous marriages with any nation whatsoever; which, by degrees, would lead them to idolatry again. Herein, I. They disobeyed the express command of God, which forbade all intimacy with the heathen, and particularly in matrimonial contracts, Deut. 7. 3. 2. They profaned the crown of their peculiarity, and set themselves upon a le\ el with those, above whom God had, by singular marks of his favour, of late, as well as fiirnierly, dignified them. 3. They distrusted the power of God to protect and ad\ ance fhem, and were led by carnal policy, hoping to strengthen themselves, and make an inteiest among their neighbours, by these alliances. A practical disbelief of God's all-sufficiency is at the bottom of all the soriy shifts we make to help ourselves. 4. They exposed themselves, and much more their children, to the peril of idolatry, the very sin, and introduced bv this \ery way, that had once been the ruin of their church and nation.

IL Who were the persons that were guilty of this sin; not only some of the unthinking people of Israel, that knew no better, but many of the priests and Levifes, whose office it was to teach the law, and this 1 iw among the rest, and whom, by reason of their elevation above common Israelites, it was a greater cr-me. It was a diminution to the sons of that tribe, to match into any other tribe, and thev seldf^m did, except into the ro\ al tribe; but f ir them to match with heathen, with Canaanites, •md Hittites, and I know not whom, was such a disparagement, as, if they had had any sense, though not of duty, yet of honour, one would think, thev would never have been guilty of; yet this was not the worst; The ha?id of the princes and rulers, who bv their power should have prevented, or reformed, this high misdemeanor, ni<as chief in this trespass. If princes be in a trespass, they will be charged as chief in it, because of the influence their example will have upon others; many wiU follow their pernicious ways. But miserable is the case of that people, whose leaders debauch them, and cause them to err.

III. The information that was given of this to Ezra; it was given by the persons that were most proper to complain, the princes, those of them th?t had kept their integrity, and with it their dignity; they could not have accused others, if they themselves had not been free from blame. It was given to the person who had power to mend the matter, who, as a ready scribe in the law of God, could argue with them, and, as king's commissioner, could awe them. It is probable that these princes had often endeavoured to redress this gi-ievance, and could not; but now they apply themselves to Ezra, hoping that his wisdom, authoiitv, and interest, would prevail to do it. Those that cannot of themselves reform public abuses, may yet do good service bv giving information to those that can.

IV. The inipression this made upon Ezra; (x'. 3.) he rent hit clothes, plucked off his hnir, and sat down astonished. Thus he expressed the deep sense he had, 1. Of the dishonour hereby done to God. It grieved him to the heart, to think that a people called by his name, should so grossly violate his law, should be so little benefited by his correction, and make such bad returns for his favours. 2. Of the mischief the people had hereby done to themselves, and the danger thev were in of the wrath of God breaking out against them. Note, (1.) The sins of others should be our sorrow, and the injurv done bv them to God's honour, and the souls fif men, is what we should lay to heart. (2.) Sorrow for sin must be great sorrow, such Ezra's was, as for an only son or a first-born. (3.) The

EZRA, IX.

scandalous sins of professors are what we hH\ e rcds jn to be astonished at. Wc may stand aiii.ized to see men contradict, disparage, prejudice, ruin, themseU'es. Strange that men sliould act so inconsiderately, and so inconsistently with themselves! U/iright men are astonished at it.

V. The influence which Ezra's grief for this, had upon others; we may suppose that he went ufi to the house of the Lord, there to humble himself, because he had an eye to God in his grief, and that was the proper place for deprecating his displeasure: public notice was soon taken of it, and all the devout serious people that were at hand, assembled themselves to him, it should seem of their own accord, for nothing is said of theii- being sent to, v. 4. Note, 1. It is the character of good people, that they treinble at God's word; they stand in awe of the autliority of its precepts, and the severity and justice of its threatenings, and to them that do so will God look, Isa. 66. 2. 2. They that tremble at the word of God, cannot but tremble at the sins of men, by which the law of God is broken, and his wrath and curse incurred. 3. The pious zeal of one against sin, may perhaps provoke very many to the like, as the apostle speaks in another case, 2 Cor. 9. 2. Many will follow, who have not consideration, conduct, and courage, enough to lead in a good work. 4. AH good people ou-ght to own those that appear and act in the cause of God against vice and profaneness, to stand by them, and do what they can to strengthen their hands.

5. And at the ovening-sacrifice I arose up from my heaviness; and having rent my garment and my mantle, I fell upon my knees, and spread out my hands unto the Lord my God, 6. And said, O my God ! I am ashamed and blush to lift up my face to thee, my God: for our iniquities are increased over o?ir head, and our trespass is grown up unto the heavens. 7. Since the days of our fathers have we been in a great trespass unto this day : and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of tlie lands, to the sword, to captivity, and to a spoil, and to confusion of face, as it is this day. 8. And now for a little space grace hath been showed from the Lord our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage. 9. For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a vvall in Judah and in Jerusalem. 10. And now, O our God, what shall we say after this? for we have forsaken thy commandments, 11. Which thou hast commanded by thy servants the prophets, saying, The land, unto which ye go to possess it, is an unclean land with the filthiness of the people of the lands, with their abominations, which have filled it

fiom one end to another with their unclean ness. 12. Now, therefore, give not your daughters unto their sons, neither take iheir dauglUers unto your sons, nor se^^k theii peace or their wealth for ever; that ye may be strong, and eat the good of the land, and leave it tor an inheritance to your children for ever. 13. And after all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less than our iniquities deserve, and hast given us such deliverance as this: 14. Should we again break thy commandments, and join in affinity with the people of these abominations, wouldest not thou be angry with us till tiiou hadst consumed us, so that there should be no remnant nor escaping ? 15. O Lord God of Israel, thou art righteous; for we- remain yet escaped, as it is this day; behold, we are before thee in our trespasses; for we cannot stand before thee because of this.

What the meditations of Ezra's heart were, while, for some hours, he sat down astonished, we may guess by the words of his mouth, when, at length, he spake with his tongue; and a most pathetic address he hei e makes to Heaven, upon this occasion. Observe,

I. The time when he made this address; at the evening-sacrifice, v. 5. Then (it rs likely) devout people used to come into the courts of the temple, to grace the solemnity of the sacrifice, and to offer up their own prayers to God in concurrence with it. In their hearing, Ezra chose to make this confession, that they might be made duly sensible of the sins of their people, which, hitherto, they had e'ther not taken notice of, or had made light of. Prayer may preach. The sacrifice, and especially the evening-sacrifice, was a type of the great pro-pitiat'ctn, that blessed Lamb of God, who, in the txtening of the world, wiis to take away sin by the

j sacrifice of himself, to which we may suppose that Ezra had an eye of faith in this penitential address to God; he makes confession with his hand, as it were, upon the head of that great Sacrifice, through which we receive the atonement. Certainly Ezra was no stranger to the message wliich the angel Gabriel had, some years ago, delivered to Daniel, at the time of the evening-sacrifice, and, ;!s it were, in explicatii n of it, concerning Messiah the Prince; (Dan. 9. 24.) perhaps he had regard to that in choosing this time.

II. His preparation for this address. 1. He rwe ufi from his heaviness, and so far shock off tlie burthen of his grief, as was necessary to the lifting up of his heart to God. He recovered himself from his astonishment, got the tunuilt rf his trcubkd spirits somewhat stilled, and his spirit com))rscd for communion with God. 2. He fell ii/ion his knees, put himself into the posture of a penitent humbling himself, and a petitioner suing for merry; in both, representing the people for whom he was now an intercessor. 3. He spread out his hands, as one affected with what he was going to say, offering it up unto God, waiting, and reaching out, as it were, with an earnest expectation, to receive a gracious answer: in this he had an ^ye to God, as the Lord, and his God, a God of power, but a God of grace.

III. The address itself It is not properly to be

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called a firayer, for there is not a word of petition in it; but if we give prayer its full latitude, it is the offering up of pious and devout affections to God, and very devout, very pious, are the affections which Ezra here expresses. His address is a penitent confession of sin, not his own, (from a conscience burthened with its own guilt, and apprehensive of his own danger,) but the sin of his geople, from a gracious concern for the honour of ^od, and the welfare of Israel. Here is a lively picture of uigenuous repentance. Observe in this address,

I. The confession he makes of the sin, and the aggravations of it, which he insists upon, to affect his own heart, and their's that joined with him, with holy sorrow and shame and fear, in the consideration of it, that they might be deeply humbled for it. And it is observable that though he himself was wholly clear from this guilt, yet he puts himself into the numlier of the sinners, because he was a membe-r of the same community, our nins, and our trfsfiass. Perhaps he now remembeied it against himself as his fault, that he had staid so long after his biethien in Babylon, and had not separated himself so soon as he might ha\ e done, from the people of those lands. When we are lamenting the wickedness of the wicked, it may be, if we duly reflect upon ourselves, and give our own hearts leave to deal faithfully with us, we may find something of the same nature, though in a lower degree, that we also have been guilty of. However, he speaks that which was, or should have been the general complaint.

(1.) He owns their sins to have been very great; "Om7* iniquities are increased over our heads, {y. 6.) we are ready to perish in them as in deep waters;" so general was the pre\alency of them, so violent the power of them, and so threatening were they of the most pernicious consequences. "Ini-quitv is grown up to that height among us, that it reaches to the heavens, so very impudent that it d ires heaven, so very provoking that, like the sin of S dom, it cries to heaven for vengeance." But let this be the comfort of true penitents, that though their sins reach to the heavens, God's mercy is in the heavens, Ps. 36. 5. Where sin abounds, grace will much-more abound.

(2.) Their sin had been long persisted in; {v. 7.) Since the days of our fathers have ive been in a great tresfiass. The example of those that were gone before them, he thought so far from excusing their faqlt, that it aggravated it; we sIkjuW take warning not to stumble at the same stone. The corruption is so much the worse, that it has taken deep root, and begins to plead prescription, but by this means we have reason to fear that the measure of the iniquity was nearly full.

(3.) The great and sore judgments which God had brought upon them for their sins, did very much aggravate them. For our iniquities we have been delivered to the sword and to captivity, [xk 7.) and yet not reformed, yet not reclaimed; brayed in the mortar, and yet the folly not gone; (Prov. 27. 22.) corrected, but not reclaimed.

(4.) The late mercies God had bestowed upon them, did likewise very much aggravate their sins. This he insists largely upon, v. 8, 9. Observe, [1.] The time of mercy; Kow for a little space, that is, "It is but a little while since we had our liberty, and it is not likely to continue long." This greatly aggravated their sin, that they were so lately in the furnace, and that they knew not how soon they might return to it again; and could they yet be secure! [2. ] The fountain of mercy; Grace has been showed us from the Lord. The kings of Persia were the instruments of their enlargement; but he ascribes it to God, and to his grace, his

free grace without any merit of their's. [r>.] Tl-,e streams of mere}'; they were not fomakm in their bondage, but even in Babylon had the tokens of God's presence, inasmuch as they were a remnant of Israel.tes left, a few out of many, and those narrowly escaped G*.t of the hands of their enemies, by tlie favour of the kings of Persia. But Ezra was more especially struck with the consideration that they had a nail in his holy place, that is, (as it is explained, v. 9.) that they had set up the /lOuse of God. They had their religion settled, and the service of the temple in a constant methrd. We are to reckon it a great comfort and ad\ antage, to have stated opportunities of worshipping Gt d. Blessed are they that dwell in God's house, like Anna that departed not ft-om the temple. 7his is my rest forever, says the gracious soul. [4.] The (ffects of all this; it enlightened tbeir eves, and .t revived their hearts; that is, it was very'crmfcrta-ble to them, and the more sensibly so, because it was in their bondage, it was life from the dead to them: though but a little reviving, it was a great favour, considering that they deserved none, and the day of small things -vVas an earnest of greater. "Now," (says Ezra) "how ungrateful are we to offend a God that has been so kind to us; how disingenuous to mingle ourselves m sin with those nations from whom we have been, in wonderful mercy, delivered; how unwise to expose ourselves to God's displeasure, when we are tried with the returns of his favour, and are upon our good oe-haviour for the continuance of it!"

(5.) It was a great aggravation of the sin, tliat it was against an express command. We have for sa/cen thy commandmrnts, v. 10. It seems to havt been an ancient law of the house of Jacob, not t( match with the families of the uncircumcised, Gen 34. 14. But beside that, God had strictly fc rbidder it. He recites the command, v. 11, 12. For ther, sin appears sin, appears exceeding sinful, when we compare it with the law which is broken by it: nothing could be more express, Give not your daughters to their sons, nor take their daughters to your sons. The reason given, is, because if they mingled with those nations, they would pollute themselves; it was an unclean land, and they were a holy people; butif they kept themselves distinct frcm'them, it would be their honour and safety, and the perpetuating of their prosperity. Now, to violate a command so express, backed with such leasons, and a fundamental law of their cr nstitution, was very provoking to the God of heaven.

(6.) That in the judgments by which they had already smarted for their sin, God had punished them less than their iniquities deserved, so that he looked upon them to be still in debt upon the old account. "What! And yet shall we run up a new score .'' Has God dealt so gently with us in correcting us, and shall we thus abuse his fa- rnr, and turn his grace into wantonness .■*" God, in his grace and mercy, had said concerning Sion's captivity, She hath received at the Lord's hand double for all her sins, Isa. 40. 2. but Ezra, in a penitential sense of the great malignity that was in their sin, tlu ugh the punishment was very great, owns it less than they deserved.

2. The devout affections that were working in him, in making this confession. Speaking of sin,

(1.) He speaks as one much ashamed. With this he begins, (y. 6.) O my God, I am much ashamed and blush, O my God, (so the words are placed,) to lift up my face unto thee. Note, [1.] Sin is a shameful thing; as soon as ever our first parents had eaten forbidden fruit, they were ashamed of themselves. [2.] Holy shame is as necessary an ingredient in ti-ue and ingenuous repentance as holv sorrow. f3.1 The sins of ethers should I)e onV

EZRA, X.

shamjc, and we should blush for those who do not blush for themsehes. We may well be ashamed that we are any thing related to those who are so ungrateful to God, and unwise for themselves. This is clearbig ouncives, 2 Cor. 7. 11. [4.] Penitent sinners never see so much reason to blush and be ashamed, as when they come to lift ufi their faces oefore God. A fiatural sense of our own honour which \\e ha^'.- injured, will make us ashamed, when we havo done a wrong thing, to look men in the f:icc; but a gracious concern for God's honour will make us much more ashamed to look him in the face. The publican, when he went to the temple to pray, hung down his head more than ever, as one ashamed, Luke 18. 13. [5.] An eye to God as < ur God, will be of great use to us in the exercise of repentance. Ezra begins, 0 my God; and again, in the same breath, My God. The consideration of our covenant-relation to God as our's will help to humble us, and break our hearts for sin, that we should violate both his precepts to us, and our promises to him: it will also encourage us to hope for pardon, upon re])entance. He is my God, notwithstanding tlvis, -and every transgression in the covenant does not throw us out of covenant.

(2.) He speaks as one nmch amazed, {v. 10.) " What shall ive say after this? For my part, I know not what to say : if God do not help us, we are undone." The disco\eries of guilt excite amazement, the more we think of sin, the worse it looks; the difficulty of the case excites amazement. How shall we recover ourselves? Which w.^y shall we make our peace with God? [1.] True penitents are at a loss what to say: Shall we sav, We ha\e not sinned, or, God will not require it? If we do, we deceive ourselves and the truth is not in us. Shall we s:iy, Have patience with us, and we will pay thee all, with thousands of rams, or our Jirst-born for our transgression? God will not thus be mocked, he knows we are insolvent. Shall we say. There is no hope, and let come on us what will? That is but to make bad worse. [2.] True penitents will consider what to say, and should, as Ezra, beg of God to te;ich them; What shall we say ? Say, "I have sinned; I have done foolishly; God be merciful to me a sinner;" and the like. See Hos. 14. 2.

(3.) He speaks as one much afraid, v. 13, 14. "After all the judgments that are come upon us, to re. hrm us from sin, and ail the deliverances that have been wrought for us, to engage us to C}od and duty, if we should again break God's commandments, by joining in affinity with the children of diso!)edience, and learning their ways, what else could we expect, but that God should be angry with us till he had consumed us, and there should not be so much as a remnant left, nor any to escape the destruction? There is not a surer or sadder presage of ruin to any people, than revolting to sin, to the same sins again, after great judgments, and great deliverances. They that will be wrought upon neither by the one nor by the other, are fit to be rejected, as reprobate silver, for the founder melteth in vain.

(4.) He speaks as one much assured of the righteousness of God, and resolved to acquiesce in that, and to leave the matter with him, wl\ose judgment is according to the truth, {y. 15.) '• Thou art righteous, wise, JUS", and good; thou wilt neither do us wrong, nor oe hard upon us, and therefore, behold, we are before thee, we lie at thy feet, waiting our doom; 7')i° «/?2?70/ stand before Mce, insisting upon any ri'^hteousness of our own, luivingnoplea to support us or bring us off, and therefore we fall down before thee, in our tres/iass, and cast oiu'selves on thy mercy, do unto us whatsoever seemeth good unto'thte, Ju'lg. 10. 15. We liavc nothing to say, nothing to d \ but to wake sn/i/ilication to our Judge,"

Job. 9. 15. Thus does this good man lay his grief before God, and then leave it with him.

CHAP. X.

In this chapter, we have that grievance redressed, which was complained of, and lamented, in the foregoing chapter. Observe, I. How the people's liearts were prepared for the redress of it, by their deep humiliation for the sin, V. 1. II. How it was proposed to Ezra by Shechaniah, V. 2 . . 4. HI. How the proposal was put in execution. I. The great men were sworn to stand to it, v. 5. 2. Ezra appeared first in it, v. 6. 3. A general assembly was called, v. 7 .. 9. 4. They all, in compliance with Ezr:i's exhortation, agreed to the reformation, v. 10. .14. 5. Commissioners were appointed to sit, de diein dievi — day after day, to inquire who had married strange wives, and to oblige them to put them away, which is done accordingly, (v. 14.. 17.) and a list of the names of those that were found guilty, given in, v. 18,. 44.

l.'^JOVV when Ezra had prayed, and i_^ when he liad confessed, weeping and casting himself down before the house of God, there assembled unto him out of Israel a very great congregation of men, and women, and children: for the people wept very sore. 2. And Shechaniah the son of Jehiel, 07ie of the sons of Elam, answered and said unto Ezra, We have trespassed against our God, and have taken strange wives of the people of the land: yet now there is hope in Israel concerning this thing. 3. Now therefore let us make a covenant with our God to put away all the wives, and such as are born of them, according to the counsel of my lord, and of those that tremble at the commandment of our God ; and let it be done according to the law. 4 Arise; for this matter helongcth unto thee we also icill he with thee; be of good courage, and do it. 5. Then arose Ezra, and made the chief priests, the Levites, and all Israel, to swear that they should do according to this word. And they svAare.

We are told,

I. What good impressirns were made upon the people by Ezra's humiliation and confession of sin. No sooner was it noised in the city, that their new governor, whom they rejoiced in, was himself in grief, and to so great a degree, for them and their sin, than presently tliere assembled to him a very great congregation, to see what the matter was, and to mingle their tears with his, t'. 1. Our weeping for other people's sins may perhaps set those a wee])ing for themselves, who otherwise would have continued senseless and remorseless. See what a happy influence the good examples of gi-eat ones may have upon their inferiors. When Ezra, a scribe, a scholar, a man in authority under the king, so deeply lamented the public corruptions, they concluded that they were indeed very grievous, else he would not have thus grieved for them; and this drew tears from every eye: men, women, and children, wefit very sore, when he wept thus.

II. What a good motion Shechaniah made, upon this occasion. The place was Bochim, a place of weepers; but for aught that appears, there was a profound silence among them, as among Job's friends, who i^fiake not a word to him, because they saw that his grief was very great, till Shechaniah

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(one of Ezr I's companions from Babylon, ch. 8. 3. 5.) stood up cj)(l lu.ide a speech, addressed to Ezra, in which,

1. He owns the national guilt, sums up all Ezra's confession in one word, and sets to his seal that it was true, '^ H'e /iai>e tres/iusscd against our God, and have taken atrange wives, {v. 2.) the matter is too plain to be denied, and too bad to be excused." It does not appear that Shechaniah was himself culpable in this matter, (if he had had the beam in his own eve, he could not have seen so clearly to pluck it out -f his brother's eye,) but his father was guilty, and dners of his father's house, as appears, T'. 26. and therefore he reckons himself among the trespassers; nor does he seek to excuse or palliate the sin, though some of his own relations wei'e guilty of it, but, in the cause of God, says to hin father, i have not known him, as Levi, Deut. 33. 9. Perhaps the strange wife that his father had married, had been an unjust unkind step-mother to him, and had made miscluef in the fimily, and he supposed that others had done the like, which made him the more forward to ajjpear against this corruption; if so, it was not the only time that private resentments had been overruled by the providence of God to ser\ e the public good.

2. He encourages himself, and others, to hope that though the matter was bad, it might be amended; *' Yet now there is ho/ie in Israel, (where else should there be hope, but in Israel!" They that are strangers to that commonwealth, are said to ha\ e no ho/ie, Eph. 2. 12.) even concerning this thing. TheX^ase is sad, but it is not desperate; the disease threatening, but not incurable. There is hope that the people mav be reformed, the guilty reclaimed, a stop put to the spreading of the contagion; and so the judgments which the sin deserves, may be prevented, and all will be well. A''ow there is ho/ie; now that the disease is disco\ered, it is half cured. Now that the alarm is taken, the people begin to be sensible of the mischief, and to lament it, a spirit of repentance seems to be p.ured out upon them, and they all are thus humbling themselves before Crod for it, now there is hofie, that God will forgive, and have mercy. The valley of Achor, that is, of trouble, is the door of ho/te; {Hos. 2. 15.) for the sin that truly troubles us, shall not i uin us. There is hope, now that Israel has such a prudent, pious, zealous, governor as Ezra, to manage this affair. Note, (1.) In melancholy times, we must see and observe what makes for us, as well as what makes against us. (2.) There may be good hopes through grace, even then when there is the sense of great guilt before God. (3.) Where sin is seen and lamented, and good steps taken towards a reformation, even sinners ought to be encouraged. (4.) Even great saints must thankfully receive seasonable counsel and comfort from those that are much their inferiors, as Ezra from Shechaniah.

3. He advises that a speedy and effectual course should be taken for the divorcing of the sti ange wives. The case is plain; what has been done amiss, must be undone again as far as possible; nothing less 'ban that, is true repentance. Let us /lut away all

he wives, and such as are born of them, xk 3. Ezra, hough he knew this was the only way of redressing he grievance, yet perhaps did not think it feasible, '■ and despaired of ever bringing the people to it, ' which put him into that confusion that we left him m, in the foregoing chapter, but Shechaniah, who conversed more with the j^eople than he did, assur- j ed him the thing was practicable, if they went wise- \ ly to work. As to us now, it is certain that sin must i be put away, a bill of divorce must be given it, with a resolution never to have any thing more to do with it, though it be dear as the wife of thy bosom, nay, as a right eye, or a right hand, otherwise there

is no pardon, no peace. What has been r.njustlygot, cann> t be justly kept, but must be restored; lint as to the case of hemg'unequally yoked with unbelievers, Shechaniah's counsel, which he was then so clear in, will not hold now; such marriages, it is certain, are sinful, and ought not to be made, but they are not null. Our rule, under the gospel, is. Quod fieri non debiiit, factum valet — That which ought not to have been done, must, when done, abide. If a brother has a wife that betieveth not, and she be fileased to dwell with him, let him not hut her away, 1 Cor. 7. 12, 13.

4. He puts them into a good method for the effecting of this reformation, and shows them not only that it must be done, but how. (1.) "Let Ezra, and all those that were present in this assembly, agree in a resolution that this must be done; pass a vote immediately to this effect, it will now pass ne-mine contradicente — unanimously, that it may be said to be done according to the counsel of my lord, the president of the assembly, with the unanimous concurrence of those that tremble at the commandment of our God, which is the description of those that were gathered to him, ch. 9. 4. Declare it to be the sense of all the sober serious people among us, which cannot but have a great sway among Israelites." " Let the command of God in this matter, which Ezra had recited in his prayer, be laid before the people, and let them see that it is done according to the law; we have that to warrant us, n.iy, that binds to what we do; it is not an addition of our own to the divine law, but the necessary execution of it." (3.) " While we are in a good mind, let us bind ourselves by a solemn vow and covenant, that we will do it, lest, when the present impressions are worn off, the thing be left undone. Let us covenant, not only that, if we have strange wives ourselves, we will put them away, but that, if we ha\ e not, we will do what we can in our ])laces to oblige others to put away their's." (4.) "Let Ezra himself preside in this matter, who is authorized by the king's commission, to inquire whether the law of God was duly observed in Judah, and Jerusalem, {ch. 7. 14.) and let us all resolve to stand by him in it, (f. 4:.) Arise, be of good courage. Weeping, in this case, is good, but reforming is better." See what God said to Joshua in a like case, Josh. 7. 10, 11.

III. What a good resolution they came to, upon this good motion, v. 5. They not only agreed that it should be done, but bound themselves with an oath that they would do according to this word. Fast bind, fast find.

6. Then Ezra rose up from before the house of God, and went into the chamber of Johanan the son of Ehashib: and when he came thither, he did eat no bread, nor drink water; for he mourned because of the transgression of tliem that had been carried away. 7. And they made proclamation throughout Judah and Jerusalem unto all the children of the captivity, that they should gather themselves together unto Jeiusalem; 8. And that whosoever would not come within three days, according to the counsel of the princes and the elders, all his substance should be forfeited, and himself separated from the congregation of those that had been carried away. 9. Then all the men of Judah and Benjamin gathered themselves together unto Jerusalem within three

EZRA, X.

days : it was the ninth month, and the twentieth dai/ of the month; and all tlie people sat in the street of the house of God, trembling because oi" this matter, and for the great rain. 10. And Ezra the priest stood up, and said unto them, Ye have transgressed, and have taken strange wives to increase the trespass of Israel. 11. Now therefore make confession unto the Lord God of your fathers, and do his pleasure; and separate yourselves from the people of the land, and from the strange wives. 12. Then all the congregation answered and said with a loud voiced As thou hast said, so must we do. 13. But the people are many, and it is a time of much rain, and we are not able to stand without, neitlier is this a work of one day or two; for we are many that have transgressed in this thing. 14. Let now our rulers of all the congregation stand, and let all them which have taken strange wives in our cities come at appointed times, and with them the elders of every city, and the judges thereof, until the fierce wrath of our God for this matter be turned from us.

We have here an account of the proceedings upon the resolutions lately taken up concerning the strange wives; no time was lost; they struck when the iron was hot, and soon set the wheels of reformation a going.

I. Ezra went to the council-chamber, where, it is probable, the priests used to meet upon public business. And till he came thither, (so Bishop Patrick thinks it should be read,) till he saw something done, and more likely to be done, for the redress of this grievance, he did neither eat nor drink, but continued mourning. Sorrow for sin should be abiding sorrow; be sure to let it continue till the sin be put away.

II. He sent orders to all the children of the captivity to attend him at Jerusalem within three days; Iv. 7, 8.) and, being authorized by the king to en-lorce his orders with penalties annexed, {ch. 7. 26.) he threatened, that whosoever refused to obey the summons, should forfeit his estate, and be outlawed. The doom of him that would not attend on this religious occasion, should be, that his substance should, in liis stead, be, ever after, appropriated to the service of their religion, and he himself, for his contempt, should for ever after, be excluded from the honours and privileges of their religion; he should be excommunicated.

III. Within the time limited, the generality of the people met at Jerusalem, and made their appearance m the street of the house of God, v. 9. They that had no zeal for the work they were called to, nay, perliaps had a dislike to it, being themselves delinquents, yet paid such a deference to Ezra's authority, and were so awed by the penalty, tlxat they durst not stay away.

IV. God gave them a token of his displeasure, in the great rain that happened at that time, {v. 9.) and again, (t. 13.) which perhaps kept some away; it was, however, grievous to them that met in the open street: yet the circumstance of the heavens weeping, when they wept, might signify that though God was angry with them for their sin, yet he was well pleased with their repentance, and (as it is said, Judg. 10. 16.) his soul was grieved for the mi-

sery of Israel; it was also an indication of the good fruits of their repentance, for the rain makes thv earth fruitful.

V. Ezra gave the charge at this great assize; lie told thcni that he called them together now, because he found that since their return out of captivity, they had increased the trespass of Israel by marrying strange -wives, that they had added to their former sins this new transgression, which would certainly be the means of introducing idolatry again, the very sin they had smaited for, and which he lioped, they had been cured of in their captivity. He informed them too that he called them together, that they might confess their sins to God, and, having done that, might declare themselves ready and willing to do his pleasure, as it should be made known to them, (which all those will do, tliat truly repent of what they have done to incur his displeasure,) and particularly, that they might separate themselves from all idi^laters, especially idolatrous wives, v. 10, 11. On these heads, we may suppose, he enlarged, and, probably, made such another confession of the sin now, as he made, ch. 9. which he required them to say .Amen to.

VI. The people submitted themselves, not only to Ezra's jurisdictic n in general, but to his inquisition and determination in this matter; ^^ As thpu hast said, so we ?nust do, v. 12. We have sinned in mingling ourselves with the heathen, and have thereby been in danger, not only of being connipted by them, for we are frail, but, of being lost among them, for we are few; we are therefore convinced that there is an absolute necessity cf our separating from them again." There is then hope concerning people, when they are convinced, not only that it IS good to part with their sins, but that it is mdis pensably necessary; we must do it, or we are un done.

VII. It was agreed that this affair should be carried on, not in a popular assembly, nor that they should think to go through with it all en a sudden, but that a court of delegates should be appointed to receive complaints, and to hear and detei mine upon them. It could not be done at this time, for it was not put into a method, nor could the people stand out because of the rain; the delinquents were many, and it would require time to disco\ er and examine them. Nice cases would arise, which could not be adjudged without debate and deliben.tion, v. 13. " And therefore let the crowd be dismissed, and the rulers stand to receive informaticns; let them proceed city by city, and let the offenders be convicted before them in the presence of the judges and elders of their own city; and let them be instructed to see the orders executed; thus take time, and we shall have done the sooner; whereas, if we do it in a hurry, we shall do it by halves, v. 14. If, in this method, a thorougli Teforn)ation be made, Xhc fierce wrath of G'o(/will be tinned from us, which, we are sensible, is ready to break forth against us for this transgression."

Ezra was willing that his zeal should be guided by the people's prudence, and put the matter into this method; he is not ashamed to own that the advice came from them, any moie tlian he was to comply with it.

15. Only Jonathan the son of Asahel, and Jahaziah the son of Tikvah, were employed about this matter; and Meshuilam and Shabbethai the Levite helped them. 16. And the children of the captivity did so. And Ezra the priest, jcith certain chief of the fathers, after the house of their

EZRA, X.

849

fathers, anrl all of tliem by their names, were separated, and sat down in the first day ol' the tentli month to examine the matter. 17. And they made an end with all tlie men that had taken strange wives by the hrst day of the month. 18. And among the sons of the priests there were found that had taken strange wives; namely, of the sons of Jeshua the son of Jozadak, and his brethren; Maaseiah, and Eliezer, and Jarib, and Gedaliah. 19. And they gave their hands that they would put away their wives; and being guilty, they offered a ram of the flock for their trespass. 20. And of the sons of Immer; Hanani, and Zebadiah. 21. And of the sons of Harim; Maaseiah, and Elijah, and Shemaiah, and Jehiel, and Uzziah. 22. And of the sons of Pashur; Elioenai, Maaseiah, Ishmael, Nethaneel, Jozabad, and Elasah. 23. Also of the Levites; Jozabad, and Shimei, and Kelaiah (the same is Kelita,) Pethahiah, Judah, and Eliezer. 24. Of the singers also; Eliashib: and of the porters; Shal-lum, and Telem, and Uri. 23. Moreover of Israel: of the sons of Parosh ; Ramiah, and Jeziah, and Malchiah, and Miamin, and Eleazar, and Malchijah, and Benaiah. 26. And of the sons of Elam; Mattaniah, Zechariah, and Jehiel, and Abdi, and Jere-moth, and Ehah. 27. And of the sons of Zattu; Elioenai, Eliashib, Mattaniah, and Jerimoth, and Zabad, and Aziza. 28. Of the sons also of Bebai; Jehohanan, Hana-niah, Zabbai, and Athlai. 29. And of the sons of Bani; MeshuUam, Malluch, and Adaiah, Jashub, and Sheal, and Ramoth.

30. And of the sons of Pahath-moab; Adna, and Chelal, Benaiah, Maaseiah, Mattaniah, Bezaleel, and Binnui, and Manasseh.

31. And of the sons of Harim; Eliezer, Ishijah, Malchiah, Shemaiah, Shimeon, 32. Benjamin, Malluch, and Shemariah. 33. Of the sons of Haslium; Mattenai, Matta-thah, Zabad, Eliphelet, Jeremai, Manasseh, and Shimei. 34. Of the sons of Bani; Maadai, Amram, and Uel, 35. Benaiah, Bedeiah, Chelluh, 36. Vaniah, Meremoth, Ehashib, 37. Mattaniah, Mattenai, and Jaasau, 38. And Bani, and Binnui, Shimei, 39. And Shelemiah, and Nathan, and Adaiah, 40. Machnadebai, Shashai, Sharai, 41. Azareel, and Shelemiah, Shemariah, 42. Shallum, Amariah, and Joseph. 43. Of the sons of Nelx); Jeie), Mattithiah, Zabad, Zebina, Jadau, ar.d Joel, Benaiah. 44. All these had taken strange wives: and some of them had wives by whom they had children.

The method of proceeding in this matter being Vol. h.— 5 P

concluded on, and the congregation dismissed, that eacl\ in his respective place might gain and give intelligence, to facilitate the matter; we are here toki,

I. Who were the persons that undertiok ti manage the matter, and bring the cause regularly before the commissioners; Jonathan vcndlJehuziah, two active men, whether of the priests or of the people, does not appear; probably, they were the men that made that pr. pos.J, {v. 13, 14.) and were, therefore the fittest to see it pursued; two honest Lev itts' were joined with them, and lielfied them, v. \5. Dr. Lightfoot gives a contrary sense of this; Onlii (or ?2evertheieiis) Jonathan and Jihaziuh stood against this matter, (wh.ch re..ding the original will very well bear,) and these two Levitts he//ied them, in opposing it, either the thing itself, or this method of proceeding. It was strange, if a work, of this kind was carried on, and met with no oj position.

II. Who were the commissioners that s;.t upon this matter; Ezra was president, and with him cc?--tain chiefs of the fathers who were qualified with wisdom and zeal, above others, for his service, v. 16. It was happy for them that they had surh a man as Ezra to head them; they could not have done it well without his direction, yet he would ik t do it without their concurrence.

III. How long they were about it; they began, the first day of the tenth month, to examine the matter, {y. 16.) which was but ten days after this method was proposed, (t^. 9.) and they finished in three months, v. 17. They sat ch se, and minded their business, otherwise they cnukl not have despatched so many causes as they had before them, in so little time; for we may su'pjjose that all who were impeached, were f .irly asked what cause thcv could show why they should not be parted. If w'e may judge by other cases, provided the wife weie proselyted to the Jewish religion, she was not to be put away; the trial of which would require great care.

IV. Who the persons were, that were found guilty of this crime; their names arc here recorded to their perpetual reproach: many of the priests, nay, of the family of Jeshua, the High Priest, were found guilty, (i^. 18.) though tlie law had particularly provided for the preserving of their honour in their marriages, that, being holy themselves, they should not marry such as were profane. Lev. 21. 7. They that should have taught otheis the law, brake it themselves, and by their example emboldened others to do likewise. But, hav ng lost their innocency in this matter, they did well to recant, and give an example of repentance; for, 1. They promised under their hand to put awav thciv sti-ange wives; some think that they sware it witli their hands If ted up. 2. They took the apprinted way of obtaining pardon, bringing the ram which was appointed by the \a^w for atrei-fiass-ojfiring, (Lev. 6. 6.) so owning their guilt, and the desert ■ f it, and humbly suing for forgiveness.

About 113 in all are here named, who had married strange wives, and some of them, it is said, (z\ 44.) had children by them, which implies that not many of them had, God not crowning those marriages with the blessing of increase. Whether the children were turned off with the mothers, as She-rhaniah proposed, does not appear: it should seem not: it is, however, probable that the wives which were put away, were well provided for, according to their rank. One would think this grievance was now thoroughly redressed, yet we meet with it ■ again, Neh. 13. 22. and MaJ. 2. 11. for surh corruptions are easily and insensibly brought in, but not without great difficulty purged out .igaiu. The best reformers can but do their endeavour, but when the Redeemer him.self shall come to Sion, he shall effectually turn aivay ungodliness from Jacob.

AN

EXPOSITION,

WITH

PRACTICAL OBSERVATIONS,

OF THE BOOK OF

NEHEMIAH*

This book continues the history of the children of the cafitivity; the poor Jews that were lately returned out of Babylon to their own land. At this time, not only the Persian monarchy flourished in great pomp and power, but Greece and Rome began to be very great, and make a figure. Of the affairs of those high and mighty states, we have authentic accounts extant; but the sacred and inspired history takes cognizance only of the state of the Jews, and makes no mention of other nations, but as the Israel of God had dealings with them; for the Lord's portion is liis people, they are his peculiar treasure, and, in comparison with them, the rest of the world is but as lumber. In my esteem, Ezra the scribe, and Nehemiah the Tirshatha, though neither of them ever wore a crown, commanded an army, conquered any country, or were fimed for philosophy or oratory, yet both of them, being pious praying men, and very serviceable in their day to the church of God and the interests of religion, were really greater men, and more honourable, not only than any of the Roman consuls or dictators, but than Xenophon, or Demosthenes, or Plato himself, who lived at the same time, the bright ornaments of Greece. Nehemiah's agency for the advancing of the settlement of Israel we have a full account of in this book of his own commentaries or memoirs, wherein he records not only the works of his hands, but the workings of his heart, in the management of public affairs; inserting m the story many devout reflections and ejaculations, which discover in his mind a very deep tincture of serious piety, and are peculiar to his writings. Twelve years he was governor of Judea, under Artaxerxes king of Persia, from his twentieth year, {ch. 1. 1.) to his thirty-second year, ch. 13. 6. Dr. Lightfoot supposes this to be Artaxerxes from whom Ezra had his commission. This book relates,

I. Nehemiah's concern for Jerusalem, and the commission he had obtained from the king to go thither, ch. 1, 2.

II. His building of the wall of Jerusalem, notwithstanding the opposition he met with, ch. 3, 4.

III. His redressing the grievance of the people, ch. 5.

IV. His finishing the wall, ch. 6.

V. The account he took of the people, ch. 7.

VI. The religious solemnities of reading the law, fasting and praying, and renewing their covenants, which he called the people to, ch. 8'«10

VII. The care he took for the replenishing of the holy city, and the settling of the holy tribe, ch. 11, 12.

VIII. His zeal in reforming divers abuses, ch. 13. Some call this the second book of Ezra, not because he was the penman of it, but because it is a continuation of the history of the foregoing book, with which it is connected, v. 1. This was the last historical book that was written, as Malachi the last firofihetical book, of the Old Testanient

NEHEMIAH, I.

Bht

CHAP I.

Here we first meet with Nehemiah at the Persian court, where we find liiin, I. Inquisitive concerning the state of the Jews and Jerusalem, v. 1, 2. II. Informed of their deplorable state, v. 3. III. Fasting and praying, thereupon, (v. 4.) with a particular account of his prayer, v. 6 . . U. Such is the rise of this great man, by piety, and by policy.

1. ^ |"^HE words of Nehemiah the son of JL Hachaliah, And it came to pass in the month Chisleu, in the twentieth year, as I was in Shushan the palace, 2. That Ha-nani, one of my brethren, came, he and cer-tain men of Judah; and 1 asked them concerning the Jews that had escaped, which were left of the captivity, afid concerning Jerusalem. 3. And they said unto me, 'I'he remnant that are left of the captivity there in the province are in great affliction and reproach: the wall of Jerusalem also ^5 broken down, and the gates thereof are burnt with fire. 4. And it came to pass, when 1 heard these words, that I sat down and wept, and mourned certain days, and fasted, and prayed before the God of heaven,

What tribe Nehemiah was of, does no where appear; but if it be true, (which we are told by the author of the Maccabees, Book 2. ch. 1. 18.) that he offered sacrilice, we must conclude him to be a priest. We are here told that he was in Shuslian, the palace, or royal city, of the king of Persia, where the court was ordinarily kept, {xu 1, 11.) that he was the king's cup-bearer. Kings and great men, proljably, looked upon it as a piece of state to be attended by those of other nations. By this place at court, 1. He would be the better qualified for the service of his country, in that post for which God had designed him; as Moses was the fitter to govern, for being bred up in Pharaoh's court, and David in Saul's. 2. He would have the fairer opportunity oi serving his country by his interest in the king and those about him. Observe, He is not forward to tell us what great preferment he had at court; it is not till the end of the chapter, that he tells us he \w:i% the king's cufi-bearer, (a place of great trust, as well as of honour and profit,) when he could not avoid the mentioning of it, because of the following story; but, at first, he only says, I was in Shushan the fialace; whence we may learn to be humble and modest, and slow to speak of our own advancements. But in the providences of God concerning him, we may observe, to our comfort, (l.)That when God has work to do, he will never want instruments to do it with. (2.) That those whom God designs to employ in his service, he will find out proper ways both to fit for it, and to call to it. (3.) That God has his remnant in all places; we read of Obadiah in the house of Ahab, saints in CsEsar's household, and a devout Nehemiah in Shushan the palace. (4.) That God can make the courts of princes sometimes nurseries, and sometimes sanctuaries, to the friends and patrons of the church's cause.

Now here we have,

I. Nehemiah's tender and compassionate inquiry concerning the state of the Jews in their own land, V. 2. It happened that a friend and relation of his came to the court with some other company, by whom he had an opportunity of informing himself fully how it went with the children of the captivity, aJid what posture Jcrusa'.em, the beloved city, was

in. Nehemiah lived at ease, in honour and fulness, himself, but cannot forget that lie is an Israelite, nor shake off the thoughts of his brethren in distress, but, in spirit, (like Moses, Acts 7. 23.) viaits them, and looks upon their burthens. As distance of place did not alienate his affections from them, (though they were out of sight, yet not out of mind,) so neither did, 1. The dignity to which he was advanced. Though he was a great man, and, probably, rising higher, yet he did not thmk it below him to take cognizance of his brethren that were low and despised, nor was he ashamed to own his relation to them, and concern icv them. 2. The diversity of their sentiments from his, and the difference of their practice accordingly. Though lie did not go to settle at Jerusalem himself, (as we think he ought to have done, now that liberty was proclaimed,) but conformed to the court, and staid there, yet he did not therefore judge or despise theni that were returned, or upbraided them as impolitic, but kindly concerned himself for them, was ready to do them' all the good offices he could, and, that he might know which way to do them a kindness, asked concerning them. Note, It is lawful and good to inquire, " What nens?" We should inquire especially concerning the state of the church and religion, and how it fares with the people of God; and the design of our inquiry must be, not, that, like the Athenians, we may have something to talk of, but that we may know'how to direct our prayers and praises.

II. The melancholy account which is here given him of the present state of the Jews at Jerusalem, V. 3. Hanani, the person he inquired of, has this character given of him, {ch. 7. 2.) that \\e. feared God above many, and therefore would not only speak ti-uly, but, when he spake of the desolations of Jerusalem, speak tenderly. It is probable that his errand to court, at this time, was, to solicit for some favour, some relief or other, that they stood in need ff. Now the account he gives is, 1. That the holy seed was miserably trampled on and abused; in great affliction and reproach insulted upon all occasions by their neighbours, and Jilled with the scorning of them that nvere at ease. 2. That the holy city was exposed, and in ruins. The wall of Jerusalem was still broken down, and the gates, as the Chaldeans left them, in ruins. This made the condition of the inhabitants both very despicable under the abiding marks of poverty and slavery, and very dangerous, for their enemies niight, when they pleased, make an easy prey (f them. The temple was built, the government settled, and a wo!-k of reformation brought to some head, but here was one good work yet undone; this was still wanting. Every Jerusalem, on this side the heavenly one, will have some defect or other in it, the making up of which it will require the help and service of its friends.

III. The great affliction this gave to Nehemiah, and the deep concern it put him into, v. 4. 1. He wept and mourned. It was not only just when he heard the news, that he fell into a passion of weeping, but his sorrow continued certain days. Note, The desolations and distresses of the church ought to be the matter of our grief, how much soever we live at ease. 2. He fasted and prayed; not in public, he had no opportunity of doingthat, but before the God of heaven, who sees in secret, and will reward openly. By his fasting and praying, (1.) He consecrated his sorrows, and directed his tears aright; sorrowed after a godly sort, with an eye to God, because his name was reproached in the contempt cast on his people, whose cause therefore he thus commits to him. (2.) He eased his sorrows, and unburthened his spirit, by pouring out his complaint before God, and leaving it with him. (3.) Ht

NEHEMIAH, 1.

took the right method of fetching in relief for his people, and direction for himselt in what way to serve them. Let those who are forming any good designs for the service of the public, take God along with them from the first conception of them, and utter all their projects before him; that is the way to prosper in them.

5. And said, I beseech thee, O Lord God of heaven, the great and terrible God, that keepeth covenant and mercy for them that love him and observe his commandments ; 6. Let thine ear now be attentive, and thine eyes open, that thou mayest hear the prayer of thy servant, which 1 pray before thee now, day and night, for the children of Israel thy servants, and confess the sins of the children of Israel which we have sinned against thee: both I and my father's house have sinned. 7. We have dealt very (;orruptiy against thee, and have not kept the commandments, nor the statutes, nor the judgments, wdiich thou commandest thy servant Moses. 8. Remember, I beseech thee, the word that thou commandest thy servant JVloses, saying, //"ye transgress, I will scatter you abroad among the nations : 9. But ify& turn unto me, and keep my commandments, and do them; though there were of you cast out unto the uttermost part of the heaven, yet will I gather them from thence, and will bring them unto the place that 1 have chosen to set my name there. 10. Now these are thy servants, and thy people, whom thou hast redeemed by thy great power, and by thy strong hand. 11. O Lord, I beseech thee, let now thine ear be attentive to the prayer of thy servant, and to the prayer of thy servants, -who desire to fear thy name; and prosper, I pray thee, thy servant this day, and grant him mercy in the sight of this man: For I was the king's cup-bearer.

We have here Nehemiah's prayer; a prayer that has reference to all the prayers which he had, for some time before, been putting up to God day and night, while he continued his sorrows for the desolations of Jerusalem; and withal to the petition he was now intending to present to the king his master for his favour to Jerusalem.

We may observe in this prayer,

I. His humble and reverent address to God, in which he prostrates himself before him, and gives unto him the glory due unto his name, -v. 5. It is much the same with that of Daniel, ck. 9. 4. It teaches us to draw near to God, 1. With a holy awe of his majesty and glory; remembering that he is the God of heaven, infinitely above us, and sovereign Lord over us, and that he is the great and terrible God, infinitely excelling all the principalities and powers, both of the upper and of the lower world, angels and kings; and he is a God to be worshipped with fear by all his people, and whose powerful wrath all his enemies have reason to be afraid of Even the terrors of the Lord are improvable, for the comfort and encouragement of those that tru^t in him. 2. With a holy confidence

in his grace and truth, for he keefieth covenant and mercy for them that love him; not only the mercy that is promised, but even more than he promised: nothing shall be thought too much to be done for them that love him, and keep, his commajidments.

II. His general request for the audience and ac ceptance ot all the prayers and confessions he now made to God, v. 6. Let thine ear be attentive to the firayer, mot which I any, bare saying prayer will not serve,) but which I pray before thee; then we are like to speed in praying, when we pray in praying; and let thine eyes be open upon the heart from which the praver gomes, and the case which is in prayer laid before thee. Go^ formed the eye, and planted the ear; and therefore shall he not see clearly? Shall not he hear attenti\ely?

III. His penitent confession of sin; not only Israel has sinned, (it was no great mortification to him to own that,) but I and my father's house have sinned, v. 6. Thus does he humble himself, and take shame to himself, in this confession; IVe have (I and my family among the rest) dealt very corruptly against thee, v. 7. In the confession of sin, let these two things be owned as the maligniu- of it, that it is a corruption of ourselves, and an affront to God; it is dealing corruptly against God, setting up the corruptions of our own hearts in opposition to the commands of God.

IV. The pleas he urges for mercy for his people Israel.

1. He pleads what God had of old said to them, the rule he had settled of his proceedings tow,.rd them, which might be the rule of their expectations from him, v. 8, 9. He had said indeed that, if they brake covenant with him, he would scatter them among the nations, and that threatening was fulfilled in their captivity: never was people so widely dispersed as Israel was at this time, tiicugU at first so closely incoiporated; but he had sad withal, that if they turned to him, (as now they began to do, having renounced idolatry and kej)t to the temple-service) he would gather them again. This he quotes from Deut. 30. !• -5. and begs lea\ e to put God in mind of it, (though the Eternal Mind needs no remembrancer,) as that which he guided his desires by, and grounded his faith and hope upon, in praying this prayer; Remember, 1 beseech thee, that word; for thou hast said, Put me in remembrance. He had owned, (t). 7.) We have not kept the judgments ivhich thou coinmandest thy servant Moses; yet he begs, (i'. 8.) Lord, remember the word which thou commandest thy serx'ant Moses; for the covenant is often said to be commanded. If God were not more mindful of his promises, than we are of his precepts, we were undone. Our best pleas therefore, in prayer, are these that are taken from the promise of God, t\\eword on which he has caused us to hope, Ps. 119. 49.

2. He pleads the relation wherein of old they stood to God, " These are thy servants and t/iy people, {v. 10.) whom thou hast set apart for thyself, and taken into covenant with thee: wilt th' u suffer thy sworn enemies to trample upon and oppress thy sworn servants? If thou wilt not appear for thy people, whom wilt thou appear for?" See Is:i. 63. 19. As an evidence of their being God's servants, he gives them this character, (j>. 11.) " They dcfite to fear thy name: they are not only called by thy name, but really have a reverence forthynamt; they now worship thee, and thee only, aoroiding to thy will, and have an awe of all the discoveries thou art pleased to make of thyself; this they have a desire to do;" which denotes, (1.) Their gcri-'-will to it; "It is their constant care and cndcav nt to be found in the way of their duty, and tlioy ; in\ at it, though in many instances thev come short." (2.) Their complacency in it: "They take plea

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sure to fear thy name," so it may be read; " They not only do their duty, but do it with delight." Tiiose sliall graciously be accepted of God, that truly desire to fear his name; for those desires are his own work.

3. He pleads the great things God had formerly done for them, {v. 10.) " Whom thou hast redeemed by thy great fiotver, in the days of old; thy power is still the same, wilt thou not therefore still redeem them, and perfect their redemption? Let not them be o\ erpowered by the enemy, that have a God of infinite power on their side."

Lastly, He concludes with a particular petition, that God would prosper him in his undertaking, and give him favour with the king: This maji, he calls liim, for the greatest > f men are but men before God; they must know themselves to be so, (Ps. 9. 20.) and others must know themselves to be so; Who art thou that thou shouldest be afraid of a man? Mercy in the sight of this man, is wliat he prays for, meaning not the king's mercy, but mei*-cy from God, in his address to the king. Favour with men is then comfortable, when we can see it springing from the mercy of God.

CHAP. 11.

How Neheiuiah wrestled with God and prevailed, we read in the forccroing chapter; now here we are told how, like Jacob," he prevailed with men also, and so found that his prayers were heard and answered. 1. He prevailed wiih tlie kin^ to send him to Jerusalem with a commission to build a wall about it, and grant him what was necessary for it, v. 1..8. H. He prevailed against the enemies that would have obstructed him in his journey, (v. 9. . 11.) and laughed him out of his undertaking, v. 19, 20. III. He prevailed upon his own people to join with him in this good work, viewing the desolations of the wall, (v. 12. .16.) and then gaining them to lend every one a hand toward the rebuilding' of them, V. 17, 18. Thus did God own him in the work to which he called him.

1. A ND it came to pass in the month j\_ Nisan, in the twentieth year of Ar-taxerxes the king, that wine was before him: and [ took up the wine, and gave it unto the king. Now I had not been hffore-time sad in his presence. 2. Wherefore the king said unto me, Why is thy countenance sad, seeing thou art not sick ? this is nothing else but sorrow of heart. Then I was very sore afraid. 3. And said unto the king. Let the king Uve for ever: why should not my countenance be sad, when the city, the place of my fathers' sepulchres, lieth waste, and the gates thereof are consumed with fire ? 4. Then the king said unto me, For what dost thou make request ? So I prayed to the God of heaven. 5. And I said unto the king. If it please the king, and if' thy servant have found favour* in thy sight; that thou wouldest send riie unto Judah, unto the city of my fathers' sepulchres, that I may build it. 6. And the king said unto me, (the queen also sitting by him,) For how long shall thy journey be ? and when wilt thou return ? So it pleased the king to send me; and I set him a time. 7. Moreover, I said unto the king, If it please the kins, let letters be given me to the governors beyond the river, that they may convey me

over, till I come into Judah; 8. And a letter unto Asaph the keeper of the king's forest, that he may give me timber to make beams for the gates of the palace which appertained to the house, and for the wall of the city, and for the house that I shall enter into. And the king granted me, according to the good hand of my God upon me.

When Nehemiah had prayed for the relief of his countrymen, and perhaps in JDavid's words, (Ps. 51. 18.) Build thou the walls of Jerusalem, he did not sit still, and say, " Let God now do his own work, for I have no more to do;" but set himself to forecast what he could do towards it. Our prayers must be seconded with our serious endeavours, else we mock God. Near four months passed from Chisleu to Nisau, (from November to March,) before Nehemiah made his application to the king for leave to go to Jerusalem; either because the winter was not a proper time for such a journey, and he would not make the motion till he could pursue it, or because it was so long before his month of waiting came, and there was no coming into the king's presence uncalled, Esth. 4. 11. Now that he attended the king's table, he hoped to have his ear; we are not thus limited to certain moments in our addresses to the King of kings, but Ivive liberty of access to him at all times; to the throne rf grace we never come unseasonably. Now here is,

L The occasion which he gave the king to inquire into his cares and griefs, by appearing sad in his presence. Those that speak to sucli great men, must not fall abruptly upon their business, but fetch a compass. Nelieiiiiah would try whether he was in a good humour, before he \ entured to tell him his errand, and this method he took to try him. He took up the wine and gave it to itie king wlien he called for it, expecting that then he would look him in the face. He had not used to be sad in the king's presence, but conformed to the rules of the court, (as courtiers must do,) which would admit no sorrows, Esth. 4. 2. Though he was a stranger, a captive, he was easy and pleasant. Good men should do what they can by their cheerfulness to convince the world of the pleasantness of religious wavs, and to roll away the reproach cast upon them as melanclioly; biit there is a tinie for all thing's, Eccl. .3. 4. Nehemiah now saw cause both to be sad, and to afjpear so. The miseries of Jerusalem gave him cause to l)e sad, and his showing it will give occasion to the king to inquire into the cause : he did not dissemble sadness, for he was really in grief for the afflictions of Joseph, and was not like the hypocrites who difigure their faces; yet he could have concealed his grief if it had been neces-tary, (the heart knows its own bitterness, and in the midst of laughter is often sad,) but it would now serve his purpose to discover his sadness. Though he hfid wine before him, and, probably, according to the office of the cup-bearer, did himself drink of it before he gave it the king, vet it would not make his heart glad, while God's Israel was in distress.

H. The kind notice which the king took of his sadness, and the inquiry he made into the cause of it, {y. 2.) Why is thy'countenaricesad, seeing that thou art not sick? Note, 1. We ought, from a principle of christian svmpathy, to concern ourselves in the sorrows aud sadness of others, even of our inferiors, and not sav. What is it to i/sF Let not masters despise their servants' griefs, but desire to make them easy. The great God is not pleased with the dejections and disquietness of his people, but would have them both serve him -with i^ladrem, \ and eat their bread ivithjoy. 2. It is net stn.ngr if

NEHEMIAH, II

those that are sick, have sad countenances, because of what is felt, and what is feared; sickness will make those grave, that were most airy and gay; yet a good man, even in sickness, may be of good cheer, if he knows that his sins are forgiven. 3. Freedom from sickness is so great a mercy, that we ought not to be inordinately dejected under any '^utward burthen; yet sorrow for our own sins, the sins of others, and the calamities of God's church, may well sadden the countenance without sickness.

III. The account which Nehemiah gave the king of the cause of his sadness, which he gives with meekness and fear. 1. With fear; he owns that now (though it appears by the following story that he was a man of courage,) he loas sore afraid, perhaps of the king's wrath, (for those eastern monarchs assumed an absolute power of life and death, D n. 2. 12, 13.—5. 19.) or of misplacing a word, and losing his request by the mismanagement of it: though he was a wise man, he was jealous of himself, lest he should say any thing imprudently; it becomes us to be so. A good assurance is indeed a good accomplishment, yet a humble self-diffidence is no man's dispraise. 2. With meekness; without reflection upon any man, and with all the respect, deference, and good-will, imaginable to tlie king his master, he says, ''Let the king live for ever; he is wise and good, and the fittest man ni the world to rule." He modestly asked, " Why should not my countenance be sad as it is, when (though I myself am well, and at ease) the city," (t-he king knew what city he meant,) '« the filace of my fathers' sffiulchres, lieth waste?" Many are melancholy and sad, but can give no good reason for it, c.innot tell why or wlierefore; such should chide themselves for, and chide themselves out of, their unjust and unreasonable griefs and fears; but Nehemiah could give so good a reason for his sadness, as to appeal to the king himself concerning it. Observe, (1.) He calls Jerusalem the/i/ace q/Aisya-thers' sepulchres, the place where his ancestors were buried: it is good for us to think often of our fathers' sepulchres; we are apt to dwell in our thoughts upon their honours and titles, their houses and estntes, but let us also think of their sepulclires, and consider that they who have gone before us in the world, have also gone before us out of the world, and their monuments are mementos to us; there is a great respect owing to the memory of our fathers, that that be not injured. Ail nations, even those that have had no expectation of the resurrection of the dead, have looked upon the sepulchres of their ancestors as in some degree sacred, and not to be violated. (2.) He justifies himself in his grief: "I do well to be sad. Why should I not be so?" There is a time even for pious and prosperous men to be sad, and to show it. Tlie best men must not think to antedate heaven by banishing all sorrowful thoughts; it is a vale of tears we pass through, and we must submit to the temper of the climate. (3.) He assigns the ruins of Jerusalem as the true cause of his grief. Note, All the grievances of the church, but especially its desolations, are, and ought to be, matter of grief and sadness to all good people, to all that have a concern for God's honour, and that are living members of Christ's mystical body, and are of a public spirit; they favour even Zion's dust, Ps. 102. 14.

IV. The encouragement which the king gave him to tell his mind, and the applicatit n he, thereupon, made in his heart to God, v. 4. The king had an affection for him, and was not pleased to see him melancholy; it is also probable that he had a kindness for the Jews'religion; he had discovered it before in the commission he gave to Ezra, who was a churchman, and now again in the power he put Nehemiah into, who wasastatesm ^n: want-

ing therefore only to know how he might be serviceable to Jerusalem, he asks this its anxious friend, " For what dost thou make request? Something thou wouldest have; what is it?" He was afraid to speak, {y. 2.) but this gave him boldness; much more may the invitation Christ has given us to pray, and to promise that we shall speed, enable us to come boldly to the throne of grace. Nehemiah immediately prayed to the God of heaven, that he would give him wisdom to act properly, and incline the king's heart to grant him his request. They that would find favour with kings, must secure the favour of the King of kings. He prayed to the God of heaven, as infinitely above even this mighty monarch. It was not a solemn prayer, (he had not an opportunity for that,) but a secret sudden ejaculation; he lifted up his heart to that God who understands the language of the heart. Lord give me a mouth and wisdom; Lord, give me favour in the sight of this man. Note, It is good to be much in pious ejaculations, especially on particular occasions: wherever we are, we ha\ e a way open heaven-ward; this will hinder no business, but further it rather, therefore let no business hinder this, but give rise to it rather. Nehemiah had prayed very solemnly with reference to this veiy occasion; (cA. 1. 12.) yet when it comes to the push, he prays again. Ejaculations and solemn prayers must not justle out one another, but each h^ve its place.

V. His humble petition to the king; when he n^d this encouragement, he presents it very modestly, and with submission to the king's wisdom, v. 5. But he is very particular; he asks for a commission to go as governor to Judah, to build the wall of Jerusalem, and to stay there for a certain time, so many months, we may suppose; and then either he had his commission renewed, or he went back, and was sent again, so that he presided there twelve years at least, ch. 5, 14. He also asked for a convoy, (v. 7.) and an order upon the governors, not only to permit and suffer him to pass through their respective provinces, but to supply him with what he had occasion for; with anotlier order upon the keeper of the forest of Lebanon to give him timber for the work he designed.

VI. The king's great favour to him, in asking him when he would return, v. 6. He intimated that he would not lose him, nor could be long withrut him; yet that, in order to gratify him, and do a real office of kindness to his people, he would spare him a while, and let him have what clauses he pleased, inserted in his commission, v. 8. Here was an immediate answer to his prayer, for the seed of Jaco!) never sought the God of Jacob in \ ain. In the account he gives of the success of his petition, he takes notice, 1. Of the presence of the queen; she satby; {v. 6.) which (they say) was not usual in the Persian court, (Esth. 1. 11.) Whether the queen was his adversary, that would have hindered him, and he observes it, to the praise of God's powerful providence, that though she was by, yet he succeeded, or whether she was his true friend, and it is observed tothe^praise of God's kind providence, that she was present to help forward his request, is not certain. 2. Of the power and grace of God, he gained his point not according to his merit, his interest in the king, or his good management, but according to the good hand of his God upon him. Gracious souls take notice of God's hand, his good hand, in all events which turn in favour of them; 7'his is the Lord's doing, and therefore doubly acceptable.

9. Then I catne to the c:ovprnors beyond tlie river, and gave them the king's letters.

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(Now the king had sent captains of the aniiy and horsemen with me.) 10. VV'lien Sanballat the Hoionite, and Tobiah tiie servant, the Ammonite, heard of it, it grieved them exceedingly that there was come a man to seek the welfare of the children of Israel. 11. So I came to Jerusalem, and was there three days. 12. And I arose in the night, I and some few men with me ; iieither told I any man what my God had put in my heart to do at Jerusalem: neither ?/;as there any beast with me, save the beast that I rode upon. 13. And I went out by night, by the gate of the valley, even before the dragon-well, and to the dung-port, and viewed the walls of Jerusalem which were broken down, and the gates thereof were consumed with fire. 14. Then I went on to the gate of the fountain, and to the king's pool: but there icas no place for the beast that was under me to pass. 15. Then went 1 up in the night by the brook, and viewed the wall, and turned back, and entered by the gate of the valley, and so returned. 16. And the rulers knew not whither 1 went, or what I did ; neither had I as yet told it to the Jews, nor to the priests, nor to the nobles, nor to the rulers, nor to the rest that did the work. 17. Then said I unto them. Ye see the distress that we are in, how Jerusalem lieth waste, and the gates thereof are burnt with fire: come, and let us build up the wall of Jerusalem, that we be no more a reproach. 18. Then f told them of the hand of my God which was good upon me; as also the king's words that he had spoken unto me. And they said, Let us rise up and build. So they strengthened their hands for this

food tvork. 19. But when Sanballat the loronite, and Tobiah the servant, the Ammonite, and Geshem the Arabian, heard it, they laughed us to scorn, and despised us, and said, What is this thing that ye do ? will ye rebel against the king ? 20. Then answered I them, and said unto them. The God of heaven he will prosper us; therefore we his servants will arise and build: but you have no portion, nor right, nor memorial, in Jerusalem.

We are here told,

I. How Nehemiah was dismissed by the court he was sent from; the king appointed cafitains of the army and horsemen to go with him, (xk 9.) both for his guard, and to show that he was a man whom the king did delight to honour, that all the king's servants might respect him accordingly. Whom the King of kings sends, he thus protects, he thus dignifies with a host of angels to attend them.

II. How lie was received by the country he was sent to.

I I. By the Jews and their friends at Jerusalem, we are told,

(1.) That while he concealed his errand, they |,took little notice of him; he was at Jerusalem three days, {v. 11.) and it does not appear that any of the great men of the city waited on him to congratulate him on his arrival, but he remained unknown: the king sent horsemen to attend him, but the Jews sent none to meet him, he had no beast with him, but that which he himself rode on, v. 12. Wise men, and those who are worthy of double honour, yet covet not to come with observation, to make a show, or make a noise, no not when they come with the greatest blessings. They that shortly are to have the dominion in the morning, the world now knows not, but they lie hid, 1 John 3. 1.

(2.) That though they took little notice of him, he took great notice of them and their state. He rose in the night, and viewed the ruins of the walls, probably, by moon-light, {v. 13.) that he might see what was to be done, and in what method they must go about it, whether the old foundation would serve, and what there was in the old materials that would be of use. Note, [1.] Good work is then like to be well done, when it is first well considered. [2.] It is the wisdom of those who are engaged in public business, as much as may be, to see with their own eyes, and not to proceed altogether upon the repoits and representations of others, and yet, to do this without noise, and, if possible, unobserved. [3.] They that would build up the church's walls, must first take notice of the ruins of those wails. They that would know how to amend, must inquire what is amiss; what needs reformation, and what may serve as it is.

(3.) That when he discovered his design to the rulers and people, they cheerfully concurred with him in it. He did not tell them, at first, what he came about, (v. 16.) because he would not seem to do it for ostentation, and that if he found it impracticable, he might retreat the more honouiably: upright humble men will not sound a trumpet before their alms, or any other of their good offices. But when he had viewed and considered the thing, and, probably, felt the pulse of the rulers and people, he told them what God had put into his heart, {t.'. 12.) even to build ufi the wall of Jeritsalem, v. 17. Observe, [1.] How fairly he proposed it to them: " Ye see the distress we are in, how we lie exposed to the enemies that are round about us, how justly they reproach us, as foolish and despicable, how easily they may make a prey of us whenever they ha\ e a mind. Come therefore and let us build ufi the wall." He does not undertake to do it without them; (it could not be the work of one man;) nor does he charge or command imperiously, though he had the king's commission, but in a friendly brotherly way, exhorts and excites them to join with him in this work. To encourage them hereto, he speaks of the design; First, As that which owed its original to the special grace of God. He takes not the praise of it to himself, as a good thought of his own, but acknowledges that God put it into his heart, and therefore they all ought to countenance it, (whatever is of God must be promoted,) and might hope to prosper in it, for what God puts men upon, he will own them in. Secondly, As that which owed its proijress hitherto to the special providence of God. He produced the king's commission, told them how readily it was granted, and how forward the king was to favour his design, in which he saw the hand of his God good upon him. It would encourage both him and them to proceed in an undertaking which Gcd had so remarkably smiled upon. Thus he proposed it to them; and, [2.] They presentlv rnme tf^ a rr-solution, one and all, to concur witli him; Let us

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rJne u/i and build. They are ashamed that tliey have sat still so long without so much as attempting this needful work, and now resohe to vise up out of their slothfulncss, to bestir themselves, and to stir up one another. "Let us rise u/i,''* that is, •• Let us do it with vigour, and diligence, and resolution, as those that are determined to go through with it." So (hey strengthened their hands, their own and one another's, for this good work. Note, First, Many a good work, would find hands enough to be laid to it, if there were but one good head to lead in it. They all saw the desolations of Jerusalem, yet none proposed the repair of them. But when Neheniiah proposed it, they all consented to it. It is pity that a good motion should be lost, purely for want of one to move it, and to break the ice in it. Secondly, By stirring uji ourselves and one another to that which is good, we strengthen ourselves and one another for it; for the great- reason why we are weak in our duty, is because we are cold to it, indifferent and unresolved.

2. Let us now see how Nehemiah was received by those thut wished ill to the Jews; whom God and his Israel blessed, they cursed.

(1.) When he did but show his face, it vexed them, 7'. 10. Sanballat and Tobiah, two of the Samaritans, but, by birth, the former a Moabite, the latter an Ammonite, when they saw one come armed with a commission from the king to do service to Israel, ivere vexed exceedingly, that all theii' little paltry arts to weaken Israel were thus baffled and frustrated by a fair, and noble, and generous, project to strengthen them. Nothing is a greater \ exation to the enemies of good people, who have rn'srepi-esented them to princes as turbulent, and factious, and not fit to live, than to see them strind rigl\t in the opinion of their rulers, their innocency c.lep.red, and their reproach rolled away, and th it they are thought not only fit to li\ e, but fit to be trusted. When they saw a man come in that manner, who professedly sot/,§-/z^ the welfare of the children of Israel, it vexed them to the' heart; '/'he wicked shall .see it, and be grieved.

(2.) When lie began to act, thev set themselves to hinder him; but in vain, v. 19, 20. [1.] See here with wh it little reason the enemies discouraged them. They represented the undertaking as a silly thinu:; the\' laughed us to scorn, and desfiised us as foolish builders, that could not finish what we began. They represented the undertaking also as a wicked thing, no better than treason; J Jill ye rebel agninst the king? Because this was the old invidious charge, though now they had a commission from the king, and were taken under his protection, yet still they must be called rebels. [2.] See also with wliat eood reason thev slighted these discouragements. They bear up themselves with this, that they were the servants of the God of heaven, the only true and living Cod, that they were acting for him in what they did, and that therefore he would bear them out, and prosper them, though the heathen raged, Ps. 2. 1. They consider also thnt the reason why these enemies did so malign them, was, because they had no right in Jerusalem, but envied them the'-r right in it. Thus may the impotent menaces of the church's enemies be easily despised by the church's friends.

CHAP. IIT.

Saying and doinfr are often two thin<^s: many are ready to say, Let us rise np and build, who sit slill'and do no-thinff; like that fair-spoken son who said, / i>-o Sir, hut xoent not; the undertakers here were none of those. As soon as they had resolved to build the wall about Jerusalem, they lost no time, but set about it presently, as %ve find in this chapter. Let it never be said that we left the eood work to be done to-morrow, which we miirht as well haTe done to-day. This chapter gives an account

of two things, I. The names of the builders, which are recorded here to their honour. Cor they were such as herein discovered a great zeal for God and their country; both a pious and a public spirit; a i,'reat degree both of industry and courage; and what tiiey did, was fit to be thus largely registered, both for their praise, and for the encouragemeiii of others to follow their example. II. The order of the building, they look it before them, and ended where they began. They repaired, I. From the. sheep-gale, to the fish-gale, v. 1, 2. 2. Thence to the old-gate, V. 3. .5- 3. Thence to the valley-gale, v. 6 . ,12. 4. Thence to the dung-gate, v. 13. 5. Thence to the gate of the fountain, v. 14. 6. Thence to the water-gate, v. 15 . . '26. 7. 'i'iience by the horse-gale, to the sheep-gale, again, where they began ; (v. 27 . .32.) and so they brought their work quite round the city.

l". npHEN Eliashib the high priest rose _1_ up, with his brethren the priests, and they builcled the sheep-gate ; they sanctified it, and set up the doors of it; even unto the tower of Meah they sanctified it, unto the tower of Hananeel. 2. And next unto him builded the men of Jericho. And next to them builded Zaccur the son of Imri. 3. But the fish-gate did the sons of Hassenaah build, who a/so laid the beams thereof, and set up the doors thereof, the locks thereof, and the bars thereof. 4. And next unto tiiem repaired Meremoth the son of Uri-jah, the son of Koz. And next unlo them repaired Meshullam the son of Bere-chiah, the son of Meshezabeel. And next unto them repaired Zadok the son of Baana. 5. And next unto them the Te-koites repaired; but tlieir nobles put not their necks to the work of their Lord. (J. iVloreover, the old gate repaired Jehoiada the son of Paseah, and Mesliullam the son of Besodeiah; they laid the beams iheieof, and set up the doors tliereof, and the locks thereof, and the bars thereof. 7. Ar.d next unto them repaired Mc^latiah the Gibeonite, and Jadon the Meronothite, the men of Gibeon and of Mizpah, unto the throne of the governor on this side the river. 8. Next unto him repaired Uzziel the son of JHar-haiah, of the goldsmiths. Next unto him also repaired Hananiah the son of one of the apothecaries, and they fortified Jerusalem unto the broad wall.' 9. And nex< unto them repaired Rephaiah the son of Hur, the ruler of the half part of .Terusa-lem. 10. And next unto them repaired Jedaiah the son of Haruma[)h. even over against his house. And next mito him repaired FTattush the son of Hashabniah. 11. Malchijah the son of Harim, and Hashub the son of Pahath-moab, repairpd tlie other piece, and the tower of the (nrnaf(>s. \-2. And next unto him repaired Shnlliim the son of Haloh(^sh, the ruler of the half part of Jerusalem, lie and his daughters. 13. The valley-gate repaired Hanun, and the inhabitants of Zanoah; they Iniilt it, and set up the doors thereof, the locks thereof

JNEHEMIAH, III.

857

and tlie bars thereof, ann a thousand cubits on the wall unto the dung-gate 14. But the dung-gate repaired Malchiah the son of Rechab, the ruler of part of Beth-hac-cerem; he built it, and set up the doors thereof, tiie locks thereof, and the bars thereof, lo. But the gate of the fountain repaired Shallum the son of Col-hozeh, the ruler of part of iVlizpah: he built it, and coveied it, and set up the doors thereof, the locks thereof, and the bars thereof, and the wall of the pool of Siloah by the king's garden, and unto the stairs that go down from the city of David. 16. After him repaired Nehemiah the son of Azbuk, the ruler of the half part of Beth-zur, unto the place over against the sepulchres of David, and to the pool that was made, and unto the house of the mighty. 17. After him repaired the Levites, Rehum the son of Bani. Next unto him repaired Hashabiah, the ruler of the half part of Keilah, in his part. 18. After him repaired their brethren, Bavai the son of Henadad, the ruler of the half part of Keilah. 19. And next to him re[)aired Ezer the son of Jeshua, the ruler of Mizpah, another piece over against the going up to the armoury, at the turning of the wall. 20. After him Baruch the son of Zabbai earnestly repaired the other piece, from the turning of the loall unto the door of the house of Eliashib the high priest. 21. After him repaired Meremoth the son of Urijah, the son of Koz, another piece, from the door of the house of Eliashib even to the end of the house of Eliashib. 22. And after him repaired the priests, the men of the plain. 23. After him repaired Benjamin and Hashub, over against their house. After him repaired Azariah the son of Maaseiah, the son of Ananiah, by his house. 24. After him repaired Bin-nui the son of Henadad, another piece, from the house of Azariah unto the turning of the walU even unto the corner. 25. Palal the son of Uzai, over against the turning of the ivall, and the tower which lieth out from tlie king's high house, that was by the court of the prison. After him Pedaiah the son of Parosh. 26. Moreover, the Nethinims dwelt in Ophel, unto the place over against the water-gate toward the east, and the tower that lieth out. 27. After them the Tekoites repaired another piece, over against the great tower that lieth out, even unto the wall of Ophel. 28. From above the horse-gate repaired the priests, every one over against his house. 29. After them repaired Zadok the son of Immer, over against his house. After him repaired also Vol. II.—5 Q

Shemaiah the son of Shechaniah, the keep-ei- of the east gate. 30. After him repaiied Hananiah the son of Shelemiah, and Ha-nun the sixth son of Zalaph, another piece. After him repaired Meshullam the son of Berechiah, over against his chamber. 31. After him repaired Malchiah the goldsmith's son, unto the place of the Nethinims, and of the merchants, over against the gate Miphkad, and to the going up of the corner. 32. And between the going up of the corner unto the sheep-gate repaired the goldsmiths and the merchants.

The best way to know how to divide this chapter, is, to observe how the work was di\ ided among the undertakers, that every one might know what he had to do, and mind it accordingly with a holy emulation, and desire to excel, yet without any contention, animosity, or separate interest. No strife appears among them, but which should do most for the public good.

Several thnigs are observable in the account here given of the building of the wall about Jeiusa.-lem.

1. That Eliashib the High Priest, w ith his brethren the priests, led the van in this troop of builders, V. 1. Ministers should be first and foremost in every good woik, for their office obliges them to teach and quicken by their example, as well as by their doctrine. If there be labour in it, who so fit as they to work? If danger, who so fit as they to venture.'' The dignity of the High Priest was xerv great, and obliged him to signalize himself in this service. The j)iiests repaired the sheep-gate, so called, because through it the sheep were brought, that were to be sacrificed in the temple, and therefore the priests undertook the repair of it, whose inheritance the offerings of the Lord ir.ade by fire ivere. And of this gate only, it is said that they sanctfied it with the word and prayer, and perhaps with sacrifices; ether, (1.) Because it led to the temple: or, (2.) Because with this the building of the wall began, and it is probable (though they \yere at work in all parts of the wall at the same time) that was first finished, and therefore at this gate they solemnly committed their city and the walls of it to the divine protection; or, (3.) Because the piiests were the builders of it, and it becomes ministers above others, being themselves in a peculiar manner sanctified to God, to sanctify to him all their performances, and to do even their common actions after a godly^sort.

2. That undertakers were very manv, who each took their share, some more and some' less, in this work, according as their ability was. Note, Wh..t is to be done for the public good, e\ ery one should assist in, and further to the utmost of his place ;,nd power. United force will conquer that which no individual dares venture on. Many hands v.'ill make light work.

3. That many were active in this work, who were not themselves inhabitants of Jerusalem, and therefore consulted purely the public welfare, and not any pri\ ate interest or ad\ antage of the'r ov, n. Here are the men of Jericho with the first, [v. 2.) the men of Gibeon and Mizpah, (t». 7.) and Z noah, i>. 13. Every Israelite should lend a hand toward the building up of Jerusalem.

4. That several rulers, both of Jerusalem and of other cities, were active in this work, thinking themselves bound in honour to do the utmost that their wealth and jjower enabled them to do, for the furtherance cf this good work. But it is observa-

NEHEMIAH, IV.

I)le that they are called rulers of part, or the half fiart, of their respective cities. One was ruler of the halffiart of Jerusalem, xk 12. Another of part of Beth-haccerem, f. 14. Another of part of Miz-pah, V. 15. Another oithe half part of Beth-zur, V. 16, One was ruler of one halffiart, and another of the other halffiart, at Keilah, v. 17, 18. Perhaps the Persian government would not intrust any one with a strong city, but appointed two to be a watch upcd each other. Rome had two consuls.

5. Here is a just reproach fastened upon the nobles of Tekoa, that they fiut not their nec/cs to the work of their Lord, {v. 5. ) that is, they would not come under the yoke of an obligation to this service; as if the dignity and liberty of their peerage were their discharge from serving God and doing good, which are indeed the highest honour and the truest freedom. Let not nobles think any thing below them, by which they may advance the interests of their country; for what else is their nobility good for, but that it puts them in a higher and larger sphere of usefulness, than that in which inferior persons move?

6. Two persons joined in repairing the old gate, {v. 6.) and so were co-founders, and shared the honour of it between them. The good work which we cannot compass ourselves, we must be thankful to those that will go partners with us. Some think that this is called the old gate, because it belonged to the ancient Salem, which was said to be built by Melchizedek.

7. Several good honest tradesmen, as well as priests and rulers, were active in this work, gold-sn:->ths, afiothecaries, merchants, v. 8. 32. They dia not think their callings excused them, nor plead that they could not leave their shops to attend the public business; knowing that what they lost, would certainly be made up to them by the blessing of God upon their callings.

8. Some ladies are spoken of as helping forward this work, Shallum and his daughters, (v. 12.) who, though not capable of personal service, yet, having their portions in their own hands, or being rich widows, contributed money for buying mate-^als and paying workmen. St. Paul speaks of some good women that laboured with him in the gosfiel, Phil. 4. 3.

9. Of some it is said, that they repaired over against their houses, {v. 10, 23, 28, 29.) and of one who, it is likely, was only a lodger, that he repaired over against his chamber, v. 30. When a general good work is to be done, each should apply himself to that part of it, that fdls nearest him, and is within his reach. If every one will sweep before his own door, the street will be clean; if every one will mend one, we shall be all mended. If he that has but a chamber, will repair before that, he does his part.

10. Of one it is said, that he earnestly repaired that which fell to his share, (v. 20.) he did it with an inflamed zeal; not that otheis were cold and indifferent, but he was most vigorous of anv of them, and made himself remarkable for it. It is good to be thus zealously affected in a good thing; and it is probable that this good man's zeal provoked very many to take the more pains, and make the more haste.

11. Of one of these builders it is observed, that he was the sixth son of his father, v. 30. His five elder brethren, it seems, laid not their hand to this work, but he did. In doing that whicli is good, we need not stay to see our elders go before us; if they decline it, it does not therefore follow that we must. Thus the younger brother, if he be the better man, and does God and his generation better service, is indeed the better gentleman; those are most honourable, that are most useful.

12. Some of them that had first done, helfied their fellows, and undertook another share, whei-e they saw there was most need. Meremoth repaired, {v. 4.) and again v. 21. And the Tekoites, beside the piece they repaired, {v. 5.) undertook another piece, (t', 27.) which is the more remarkable, because their nobles set them a bad example by withdrawing from the service; which instead of serving them for an excuse to sit still, perhaps made them the more forward to double work, that by their zeal they might either shame, or atone for, the covetousness and carelessness of their nobles.

Lastly. Here is no mention of any particular share that Nehemiah himself had in this work. A namesake of his is mentioned, v. 16. But did he do nothing? Yes, though he undertook not any particular piece of the wall, yet he did more than any of them, for he had the oversight of them all; half of his servants worked where there was most need, and the other half stood sentinel, as we find after; {ch. 4. 16.) while he himself in his own person walked the rounds, directed and encouraged the builders, set his hand to the work where he saw occasion, and kept a watchful eye upon the motions of the enemy, as we shall find in the next chapter. The pilot needs not hale at a rope, it is enough for him to steer.

CHAP. IV.

We left all hands at work for the building of the wall at Jerusalem. But such good work is not wont to be carried on without opposition; now here we are told what opposition was given to it, and what methods Nehemiah took to forward the work, notwithstanding that opposition. I. Their eneniies reproached and ridiculed their undertaking, but their scoffs they answered with prayers, they heeded them not, but went on with their work notwithstanding, v. 1 .. 6. II. They formed a bloody design against them, to hinder them by the force of arms, v. 7, 8, 10. . 12. To guard against this, Nehemiah prayed, (v. 9.) set guards, (v. 13.) and encouraged them to fight, (v. 14.) by which the design was broken, (v. 15.) and so the work was carried on with all needful precaution against a surprise, v. 16 . . 23. In all this Nehemiah approved himself a man of great conduct and courage, as well as great piety.

l.~OUT it came to pass, that when JLB Sanballat heard that we builded the wall, he was wroth, and took great indignation, and mocked the Jews. it. And he spake before his brethren and the army of Samaria, and said. What do these feeble Jews? Will they fortify themselves? Will they sacrifice ? Will they make an end in a day ? Will they revive the stones out of the heaps of the rubbish which are burnt? 3. Now Tobiah the Ammonite irns by him, and he said, Even that which they build, if a fox go up, he shall even break down their slone-wall. 4. Hear, O our God; for we are despised: and turn their reproach upon their own head, and give them for a prey in the land of cajjlivity; 5. And cover not their iniquity, and let not their sin be blotted out from before thee: for tlioy have provoked thee, to anger before the builder.s. 6. So built we the wall; and all the wall was joined together unto the half thereof: for the people had a mind to va ork.

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859

Here is,

I. The spiteful scornful reflection which Sanbal-lat and Tobiah cast upon the Jews, for their attempt to build the wall about Jerusalem. The country rang of it presently, intelligence was brought of it to S;unaria, that nest of enemies to the Jews and their prosperity; and here we are told how they receixed the tidings. 1. In heart, they were very angry at the undertaking, and had great indignation, v. 1. It vexed them that Nehemiah came to seek the welfare of the childien of Israel; {ch. 2. 10.) but when they heard of this great undertaking for their good, they were out of all patience. They had hitherto pleased themselves with the thought that while Jerusalem was un-walled, they could swallow it up, and make themselves masters of it when they pleased; but if it be walled, it will not only be fenced against them, but, by degrees, become fomiidable to them. The strength and safety of the church are the grief and vexation of its enemies. 2. In word, tiiey despised it, and made it the subject of their ridicule, in which they did sufficiently display their venom; but good was brought out of it; tor, looking upon it as a foolish undertaking that would sink under its own weight, they did not go about to obstruct it till it was too late. Let us see with what pride and malice they set themselves publicly to banter ic. (4.) Sanballat speaks with scorn of the workmen, "These feeble Jews," {v. 2.) "what will they do for materials? wili they revive the stoiies out of the rubbish? And what mean they by being so hasty? Do they think to make the walling of a city but one dav's work? And to keep the feast of dedication witl\ sacrifice the next day? Poor silly people! See how ridiculous they make themselves! ' (2.) Tobiah speaks with no less scorn of the work itself. He has his jest too, and must show his wit, v. 3. Profane scoffers sharpen one anotlier. " Sorry work," says he, "they are like to make of it; they themsehes will be ashamed of it; if a fox go up, not with his subtilty, but with his weight, he will break down their stone-wall." Many a good work lias been thus looked upon with contempt by the firo'id and haughty scorners.

II. Nehemiah's humble and deyout address to God, when he heard of these reflections. He had notice brought him of what they said; it is probable that thev themselves sent him a message to this purport, to discourage him, hoping to jeer him out of his attempt; but he did not answer these fools according to their folly; he did not upbraid them with their weakness, but looked up to God by prayer. 1. He begs of God to take notice of the indignities that were done them, {v. 4.) and in this we are to imitate him; Hear, O our God, for we are des/iised. Note, (1.) God's people have often been a despised people, and loaded with contempt. (2.) God does, and will, hear all the slights that are put upon his people, and it is their comfort that he does so, and a good reason why they should be as though they were deaf, Ps. 38. 13, 14. "Thou art our God to whom we appeal; our cause needs no more than a fair hearing. 2. He begs of God to avenge their cause, and turn the reproach upon the enemies themselves; (v. 4, 5.) and this was sp'^ken r:ither by a spirit of prophecy than by a spirit rf ]iraver, and is not to be imitated by us who are taught of Christ to firay for them that desfiite-f'11111 use and fiersecute us; Christ himself prayed for those that reproach him. Father, forgive them. Nehemiah here prays. Cover not their iniquity. Note, (1.) They that cast contempt on God's people, do .jut prepare everlasting shame for themselves. (2.) It is a sin from which sinners are seldom recovered. Doubtless, Nehemiah had reason to think the hearts of those sinners were despe-

rately hardened, so that they would never repent of it, else he would not have prayed that it might ?iever be blotted out. The reason he gives, is, not 'Jhey have abused us, but They have provoked thee, and that before the builders, to whom, it is likely, they sent a spiteful message. Note, Therefore we should be angry at the malice of persecutors, not because it is abusive to us, but because it is offensive to God; and on that we may ground an expectation that God will appear against it, Ps. 74. 18, 22.

II. The \igour of the builders, notwithstanding these reflections, v. 6. They made such good speed, that in a little time they had run up the wall tohalfits height, for the people had a mind to work, their hearts were upon it, and they would have it forwarded. Note, 1. Then good work goes on well, when people have a mind to it. 2. The reproaches of enemies should rather quicken us to our duty, than drive us from it.

7. But it came to pass, that when Sanballat, and Tobiah, and the Arabians, and the Ammonites, and the Ashdodites, heard that the walls of Jerusalem were made up, and that the breaches began to be stopped, then they were very wroth, 8. And conspired all of theni together to come and to figlit against Jerusalem, and to hinder it. 9. Nevertheless we made our prayer unto our God, and set a watch against them day and night, because of them. 10. And Judah said, The strength of the bearers of burdens is decayed, and there is much rubbish, so that we are not able to build the wall. 11. And our adversaries said. They shall not know, neither see, till we come in the midst among them, and slay them, and cause the work to cease. 12. And it came to pass, that when the Jews which dwelt by them came, they said unto us ten times. From all places whence ye shall return unto us th&7/ icill be upon yon. 13. Therefore set 1 in the lower places behind the wall, and on the higher places, I even set the people afier their families, with their swords, their spears, and their bows. 14. And I looked, and rose up, and said unto the nobles, and to the rulers, and to the rest of the people. Be not ye afraid of them: remember the Lord which is great and terrible, and fight for your brethren, your sons and your daughters, your wives and your houses. 15. x\nd it came to pass, when our enemies heard that it was known unto us, and God had brought their counsel to nought, that we returned all of us to the wall, every one unto his work.

We have here,

I. The conspiracy which the Jews' enemies formed against them, to stay the building by slaving the builders. The conspirators were nbt only Sanballat and Tobiah, but other neighbounng people whom they had drawn into the plot. They flattered themselves with a fancv that the work would soon

NEHEMIAH, IV.

stand still of itself; but when they heard tliat it went on and prospered, they were angry at the Jews for being so hasty to push the work forward, and angry at themsehes for being so slow in opposing it, (v. 7.) they were -very wroth. Cursed be their anger, for it was fierce, and their wrath for it was cruel. Nothing would serve but they would^^A; agai.'ist Jerusalem, v. 8. Why, what quarrel had they with the Jews ? Had they done them any wrong ? Or did they design them any ? No, they li\ed peaceably by them; but it was merely out of envy and malice; they hated the Jews' piety, and were therefore vexed at their prosperity; and s night their ruin. Observe, 1. How unanimous thev were; They cons/iired all of them together, though of different interests among themselves, yet one in their opposition to the word of God. 2. How close they were; they said, "They shall not know, "either see, till we have them at our mercy." Thus thev took crafty counsel, and digged deep, to hide it fr;im the Lord, and promised themsehes security and success from the secrecy of their management. 3. How cruel they were; tVe will come and slay them. If nothing less than the murder of the workmen will put a stop to the work, they will not stick at that; nay, it is their blood they thirst for, and they are glad of any pretence to glut themselves with it. 4. What the design was, and how confident they were of success; it was to cause the work to cease, {v. 11.) and this they were confident that they should effect. The hindering of good work is that which bad men aim at and promise themselves; but good work is God's work, and it shall prosper.

II. The discouragements which the builders themselves laboured under. At the very time when the ad\ersHries said. Let us cause the work to cease; Judah said, "Let us even let it fall, for we are not able to go forward with it," t. 10. They represent the labourers as tired, and the remaining difficulties, even of that first part of their work, the removing of the rubbish, as insuperable, and therefore they think it advisable to desist for the t resent. Can Judah, that warlike valiant tribe, sneak thns ? Active leading men have many times as much ado to grapple with the fears of their friends, as with the terrors of their enemies.

III. The information that was brought to Nehe-miah of the enemies' designs, v. 12. There were Jews that dwelt by them, in the country, who, though they had not zeal enough to bring them to Jerusalem, to help their brethren in building the wall, yet, having by their situation opportunity to discover the enemies' motions, had so much honesty and affection to the cause, as to give intelligence of it; nay, that it might be the more credited, they came themselves to give notice of it; and they said it ten times, repeating it as men in earnest, and under a concern, and the report was confirmed by many witnesses; the intelligence they gave, is expressed abruptly, and finds work for the critics, to make out the sense of it; which perhaps is designed to intimate that they gave this intelligence as men out of breath and in confusion, whose very looks would make up the deficiencies of their words. I think it may be read, without supplying any thing, " Whatever place ye turn to, they are against us, so that you have need to be upon your guard on all sides." Note, God has many ways of bringing to light, and so bringing to nought, the devices and designs of his and his church's enemies. Even the cold and feeble Jews, that contentedly dwell bv them, shall be made to serve as spies upon them; nay, rather than fail, a bird of the air shall carry their voice. '

Vi The pious and prudent methods which Ne-hemiah, hereupon, took to bafflethedesigns,and to cure his work and workmen; it is said, {y. 14.)

he looked. 1. He looked up, eng ged God for him, and put himself and his cau^e under the divine protection, {v. 9.) We made our firayer unto our God. That was the way < f tliis good man, and should be our way; all his cares, all his griefs, all his fears, he spread before God, and thereby made himself easy. This was the first thing he did; before he used any means, he made his prayer to God, for with him we must always begin. 2. He looked about him. Having prayed, he set a watch against them. The instructions Christ has given us in our spiritual warfare, agree with this example, Matth. 26. 41. Watch, and firay. If we think to secure ourselves by prayer only, without watchfulness, we are slothful, and tempt God. If by watchfulness, without prayer, we are proud, and slight God; and, either way, we forfeit his protection.

Observe, (1.) How he posted the guard, v. 13. In the lower places, he set them behind the wall, that they might annoy the enemy over it, as breastwork; but in the higher places, where the wall was raised to its full height, he set tliem upon it, that from the top of it they might throw down stones or darts upon the heads of the assailants: he set them after their families, that mutual relation might engage them to mutual assistance. (2.) How he animated and encouraged them, v. 14. He observed even the nobles and rulers themselves, as well as the rest of the people, to be in a great consternation upon the intelligence that was brought them, and ready to conclude that they were all undone, by which their hands were weakened both for work and war, and therefore he endeavours to silence their fears; "Come," says he, "be not afraid of them, but behave yourselves valiantly, considering, [1.] Whom you fight under; you cannot have a better Captain, remember the Lord, who is great and terrible; you think your enemies great and terrible, but what are they in comparison with God, especially in opposition to him ? He is great above them to control them, and will be terrible to them when he comes to reckon with them." Those that with an eye of faith see the church's God to be great and terrible, will see the church's enemies to be mean and despicable. The reigning fear of God is the best antidote against the ensnaring fear of man. He that is afraid of a man that shall die, forgets the Lord his maker, Isa. 51. 12, 13. [2.] "Whom you fight for; you cimnot h^ve a better cause, you fight for your brethren, (Ps. 122. 8.) your sons, and your daughters. All that is dear to you in this world, lies at stake, therefore behave yoj/rselves valiantly."

V. The happy disappointment which this gave to the enemy, v. 15. When they found that their des'gn was discovered, and that the Jews weie upon their guard, they concluded that it was to no purpose to attempt any thing, but that God had brought their counsel to nought. They knew they could not gain their point but by surprise, and if their plot was known, it was quashed. The Jews, hereupon, returned every one to his work, with so much the more cheerfulness, because they saw plainly that Ciod owned it, and owned them in the doing of it. Note, (iod's care of our safety should engage and encourage us to go on with vigour in our duty. As soon as e\er a dinger is over let us return to our work, and trust God another time.

16. And it came to pass, from tl at time forth, that the half of my servants \\ roiight in the work, and the other half of them held both the spears, the shields, and the bows, and the haberp;eons; and the rulers were behind all the house of Judah. 17 Thev

NEHEMIAH, V.

5G1

which builded on the wall, and they that bare burdens, with those that laded, every one with one of his hands wrought in the work, and with the other hand held a wea-[)on. 18. For the builders, every one had his sword girded by his side, and so builded. And he that sounded the trumpet ivas by me. 19. And I said unto the nobles, and to the rulers, and to the rest of the peojjle. The work is great and large, and we are separated upon the wall, one far from another: 20. In what place therefore ye hear the sound of the trumpet, resort ye thither unto us: our God shall fight for us. 21. So we laboured in the work : and half of them held the spears, from the rising of the morning till the stars appeared. 22. Likewise at the same time said I unto the people, Let every one with his servant lodge within Jerusalem, that in the night they may be a guard to us, and labour on the day. 23. So neither I, nor my brethren, nor my servants, nor the men of the guard which followed me, none of us put off our clothes, saving that everyone put them off for washing.

When the builders had so far reason to think the design of the enemies broken, as to return to their work, yet tliey were not so secure as to lay down their arms, knowing how restless and unwearied they were in their attempts, and that, if one design failed, they would be hatching another. Thus must we watch always against our spiritual enemies, and not expert that our warfare will be accomplished till our work is. See what course Nehemiah took, that the people might hold themselves in a readiness, in case there should be an attack.

1. While one half was at work, the other half was under their arms, holding s/iears, and shields, and bows, not only for themselves but for the labourers too, who would immediately quit their work, and betake themselves to their weapons, upon the first alarm, v. 16. It is probable that they changed services at such and such hours, which would relieve the fatigue of both, and particularly would be an ease to the bearer of burthens, whose strength was decayed; (y. 10.) while they held the weapons, they were eased and yet not idle. They thus dividing their time between the trowels and the speurs, are said to wor/c with one hand, and hold their weapons with the other, {x>. 17.) wliich cannot be understood literally, for the work would require both hands, but it intimates that they were equally employed in both. Thus must we work out our salvation with the weafions of our warfare in our hand; for in every duty we must expect to meet with opposition from our spiritual enemies, against whom we must still be fighting the good fight of faith.

2. Every builder had a sword by his side, (f . 18.) which he could carry without hindering his labour. The word of God is the sword of the Spirit, which we ought to have always at hand, and ever to seek, both in our labours, and in our conflicts, as christians.

3. Care was taken both to get, and give, early notice of the approach of the enemy, in case they should endeavour to sui-prise them. Nehemiah Jtept a trumpeter always by him to sound an alarm

upon the first intimation of danger. The work was large, and the builders were dispersed; for in all parts of the wall they were labouring at the same time. Nehemiah continually walked round to over-sec the work, and encourage the workmen, and so would have speedy intelligence if the enemy made an attack, of which, by sound of ti-umpet, he would soon give notice to all, and they must immediately repair to him with a full assurance that their God \\o\x\(i fight for them, v. 18. . 20. Wl.en they acted as workmen, it was requisite they sh uld be dispersed wherever there was work tn do; but when, as soldiei-s, it was requisite they sluuld come into close order, and be f( und in a body. Thus should the labourers m Christ's building be ready to unite against a common foe.

4. The inhabitants of the villages were ordered to lodge within Jerusalem, with their servants, not only that they might be the nearer to their work in the morning, but tliat they might be readv to help in case of an attack in the night, v. 22. The strength of a city lies more in its hands than in its walls; secure them, and God's blessing upon them, and be secure.

5. Nehemiah himself, and all his men, kept close to their business. The spears w\ere held up, with the sight of them to terrify the enemy, not only from sun to sun, but from twilight to twilight, every day, V. 21. Thus ouglit we always to be upon our guard against our spiritual enemies, not only (as here) while it is light, but when it is dark, for they are the rulers of the darkness of this world. Nay, so very intent was Nehemiah upon his work, and so fast did he hold his servants to it, that while the heat of the business lasted, neither he himself, nor his attendants, went into bed, but every night lay and slept in their clothes, {v. 25.) except that they shifted them now and then, either for cleanliness, or in a case of ceremonial jjolhition. It was a sign that their heart was upon their work, when they could not find time to dress and undress, but resolved they would be at all times ready for service. Then good work is likely to go on successfully, when those that labour in it, thus make a business of it.

CHAP. V.

How bravely Nehemiah, as a wise and faithful governor, stood upon his guard against the attacks of enemies abroad, we read in the foregoing chapter. Here we have him no less bold and active to redress grievances at home, and, having kept them from being destroyed by their enemies, to keep them from destroying one another. Here is, I. The complaint which the poor made to him, of the great hardships which the rich (of whom they were forced to borrow monev) put upon them, v. 1 . . 5. n. The effectual course which Nehemiah look both to reform the oppressors, and to relieve the oppressed, v. 6., 13. III. The good example which he himself, as governor, set them of compassion and tenderness, v. 14. . 19.

1. 4 ND there was a great cry of the /fL people, and of their wives, against their brethren the Jews. 2. For there were that said. We, our sons, and onr daughters, are many; therefore we take up corn for them, that we may eat and live. 3. Sojnr also there were that said, We have mortgaged our lands, vineyards, and houses, that we might buy corn, i)erause of the dearth. 4. There were also that said, X^'e have borrowed money for the king's tribute, and that upon our lands and vineyards. 5. Yet now our flesh is as the flesh of om

NEHEMIAH, V.

brethren, our children as their children : and, lo, we bring into bondage our sons and our daughters to be servants, and some of our daughters are brought unto bondage already^ neither is it in our power to redeem them; for other men have our lands and vineyards.

We ha\ e here the tears of the oppressed, which S ilcmon considered, Eccl. 4. 1. Let us consider them as here they are dropped before Nehemiah, whose office it was, as governor, to deliver the floor and needy, and rid them out of the hand of the ivicked oppressors, Ps. 82. 4. Hard times and hard liearts made the poor miserable.

I. The times they lived in, were hard. There was a dearth of corn, {v. 3.) probably, for want of rain, with which God had chastised their neglect of his house, (Hag. 1. 9>'ll.) and the non-payment of their church-dues, Mai. 3. 9, 10. Thus foolish sinful men bringGod's judgments upon themselves, and then fret and complain of them. When the markets are high, and provisions scarce and dear, the poor soon feel from it, and are pinched bv it. Blessed be God for the mercy, and God deliver us from the sin, of fulness of bread, Ezek. 16. 49. That which made the scarcity here complained of, the more grievous, was, that their sons and their daughters were many, v. 2. The fmiilies that were most necessitous, were most numerous; here were the mouths, but where was the meat? Some have estates and no children to inherit them, others have children and no estates to leave them; those who have both, have reason to be thankful, those who have neither, may the more easily be content. Those who have great families and little substance, must learn to live by faith in God's providence and promise; and those who have little families and great substance, must malce their abundance a sup-/dy fjr the wants of others. But this was not all, as corn was dear, so the taxes were high: the king's tribute must be paid, t. 4. This mark of their captivity still remained upon them. Perhaps it was a poll-monev that was required, and then, their sons and their daughters being manv, it rose the higher. The more they had to maintain, (a hard case!) the more they had to pa>-. Now, it seems, they had not wherewithal of their own to buy corn and pav taxes, but were necessitated tn borrow. Their families came poor out of Babylon, they had been at great expense in building them houses, ;ind had not yet got up their streneth when these new burthens came vipon them. The straits of poor housekeepers who make hard shift to get :>n honest livelihood, and sometimes want what is fitting for them and their families, are well worthy the compassionate consideration of those, who either with their wealth, or with their power, are in a '•apacitv to help them.

If. The persons they dealt with, were hard. Money must be had, but it must be borrowed, and thev that lent them money, taking advantage of their necessity, were very hard upon them, and made a prey of them. i. They exacted interest trom them at twelve fier cent, the hundredth part every month, x'. 11. If men borrow large sums, to trade with, to increase their stocks, or to purchase land, there is no reason but the lender should share with the borrower in his profit; or if to spend upon their lusts, or repair what they have so spent, why should they not pay for their extravaganciesi* But if the poor borrow, to maintain their families, and we be able to help them, it is certain we ought either to lend freclv what they have occasion for, or (if they be not likelv to repav it) to i^ive freely something towards it. Nay, 2. They forced them i

to mortgage to them their lands and houses for thf securing of the money {i'. 3.) and not only so, but took the profits of them for interest, {v. 5. compare V. 11.) that by degrees they might make themseh es masters of all they had. Yet this was not the worst. 3. They took their children for bond-ser\ ants, to be enslaved or sold at pleasure, v. 5. This they complain of most sensibly, as that which touched them in a tender part, and they aggravate it with this, "Our children are as their children, as dear to us as their's are to them; not only of the same human nature, and entitled to the honours and liberties of that (Mai. 2. 10. Job 31. 15.) but of the same holy nation, free-bom Israelites, and dignified with the same privileges. Our flesh carries in it the sacred seal of the covenant of circumcision, as well as thejiesh of our brethren; yet our heirs must be their slaves, and it is not in our flower to redeem them." This they made an humble remonstrance of to Nehemiah, not only because they saw he was a great man that could relieve them, but a good man thatwould. Whither should the injured poor flee for succrur but to the shields of the earth? Whither but to the chancery, to the charity, in the royal breast, and those deputed by it for relief against the summum Jus — the ejctremi'y of the law?

We will leave Nehemiah hearing the crmplaint, and inquiring into the truth of the complainants' allegations, (for the clamours of the p^or are not always just,) while we sit down and look, (1.) With a gracious compassion upon the oppressed, and lament the hardships which many in the world are groaning under, putting our souls into their souls* stead, and remembering in our prayers and succours them that are burthened, as burthened with them. (2.) With a gracious indignation at the oppress<irs, and abhorrence of their pride and cruelty, who drink the tears, the blood, of those they have under their feet. But let those who show no mercy, expect judgment without mercy. It was an aggravation of the sin of these oppressing Jews, that they were themselves so lately delivered out of the house of bondage, which obliged them in gratitude to undo the heavy burthen, Isa. 58. 6.

6. And I was ver}^ angry when I heard tlieir cry, and these words. 7. Then T consulted with myself, and T rebuked the nobles, and the rulers, and said unto them, You exact usury, every one of his l^rother. And T set a great assembly ne:ainst them : 8. And T said unto them, We, after our ability, have redeemed our brethren the Jews, which icere sold unto the heathen; and will you even sell your brethren ? oi shall they be sold unto us? Tien held they their peace, and found nothing to an-sicer. 9. Also I said. It is not good that ye do: ought ye not to walk in the fear of our God, because of the reproach of the heathen our enemies ? 10. I likewise, and. my brethren, and my servants, might exact of them money and corn: I pray you. let us leave off this usuiy. 11. Restore, I pray you, to them, even this day, their lands, their vineyards, their olive-yards, and their houses, also the hundredth part of the money, and of the corn, the wine, and the oil, that ye exact of them. 12. Then said they, W«

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A'lU restore them^ and will require nothing of them; so will we do as thou sayest. Then I called the priests, and took an oath of theni, that they should do according to this promise 13. Also 1 shook my lap, and said, So God shake out every man from his house, and from his labour, that perform-eth not this promise, even thus be he shaken out and emptied. And all the congregation said. Amen, and praised the Lokd. And the people did according to this promise.

It should seem, the foregoing complaint was made to Nehemiah, at the time when he had his head and hands as full as possible of the public business ab^ut building the wall; yet, perceiving it to be just, he did not reject it because it was unseasonable; he did not chide the petitioners, nor fall into a passion with them, for disturbing him, when they saw how much he had to do; a fault which men of i:)usiness are too often guilty of, nor did he so much as adjourn the hearing of the causes or proceedings upon it till he had more leisure. The case called for speedy interposition, and therefore he applied himself immediately to the consideration of it, knowing that, let him build Jerusalem's walls ever so high, so thick, so strong, the city could not be safe while such abuses as these were tolerated.

Now observe. What method he took for the redress of this grievance, which was so threatening to the public.

I. He tvas very angry; {y. 6.) he expressed a

freat displeasure at it, as a very bad thing. Note, t well becomes rulers to show themselves angry at sin, that by the anger itself they may be excited to their duty, and by the expressions of it others may be deterred from evil.

II. He consulted with himself, v. 7. By this it appears that his anger was not excessive, but kept within bounds, that though his spirit was provoked, he did not say or do any thing unadvisedly. Before he rebuked the nobles, he consulted with himself what to say, and when, and how. Note, Reproofs must be given with great consideration, that what is well-meant, may not come short rf its end, for want of being well managed. It is the refiroofs of instruction, that giveth life. Even wise men lose the benefit of their wisdom sometimes for want of consulting with themselves, and taking time to deliberate.

III. He rebuked the nobles and rulers, who were the monied men, and whose power perhaps made them the more bold to oppress. Note, Even nobles and rulers, if they do that which is evil, ought to be told of it by proper persons. Let no man imagine that his dignity sets him above reproof.

IV. He set a great assembly against them; he called the people together to be witnesses of what he said, and to bear their testimony (which the people will generally be forward to do) against the oppressions and extortions their rulers were guilty of. Ezra and Nehemiah were both of them verv wise, good, useful, men, yet, in cases not unlike, *here was a great deal of difference between their management: when Ezra was told of the sin of the rulers in marrying strange wives, he rent his clothes, and wept, and prayed, and was hndh' per»naded to attempt a reformation, fearing it to be impracticable, for he was a man of a mild tender spirit; when Nehemiah was told of as bad a thing, he Kindled immediately, reproached the delinquents, incensed the people against them, and nevei rested till, by all the rough methods he could use, he forced them to reform; for he was a man

of a hot and eager spirit. Note, 1. Very holy men may differ much from each other in their natural temper, and in other things that result from it. 2. God's work may be done, well done, and success fully, and yet different methods taken in the doing of it; which is a good reason why we sh' uld neithei arraign the management of others, ncr make our own a standard. There are diveisities of operation, but the same Spirit.

V. He fairly reasoned the case with them, and showed them the evil of what they did: the regular way of reforming men's lives, is, to endeavour, in the first place, to convince their consciences. Several things he offered to their consideration, which are so pertinent and just, that it ajjpeared he had consulted with himself. He lays it before them, 1. That those whom they oppressed, were their brethren; Ye exact every one of his brother; it was bad enough to oppress stiangers, but much wcyse to oppress their poor brethren, from whom the divine law did not allow them to fake any usury, Deut. 23. 19, 20. 2. That they were but lately redeemed out of the hand of the firatlun; the body of the people was so by the wondeiful providence of God, some particular persi ns among them were so, who, beside their share in the general captivity, were in servitude to henthen masters, and ransomed at the charge of Nehemiah and other pious and well disposed persons. "Now," says he, "have we taken all this pains to get their liberty out of the hands of the heathen, and sliall their own rulers enslave them? Wliat an absurd thing is this! Must we be at the same trouble and expense to redeem them from you, as we were to redeem them from Babylon?" v. 8. Those wh m God by his grace has made free, ought not 11 be again brought under a yoke ofboridage. Gal. 5. 1. 1 Cor. 7. 23. 3. That it was a great sin thus to oppress tlie poor; {y. 9.) "It is not good that ye do; though you get money by it, you contract guilt by it, and ought ye not to walk in the fear of God? Certainly you ought, for you profess religion, and relation to him; and if you walk in the fear of God, you will not be either covetous of worldly gain, or cruel toward your brethren." They that walk in the fear of God, will not dare to do a wicked thing. Job 31. 13, 14, 23. 4. That it was a great scandal, and a reproach to their profession; "Consider Me re/iroach of the heathen our enemies, enemies tons, to our God, and to our holy religion. They will be glad of any occasion to speak against us, and this will give them great occasion; they will say, These Jews that profess so much devotion to God, see how barbarous they are one to another." Note, (1.) All that profess religion, should be very careful that they do nothing to expose themselv es to tlie reproach of them that are without, lest religion be wounded through their sides. (2.) Nothing exposes religion more to the reproach of its enemies, than the worldliness and hard-heart-edness of the professors of it. 5. That he himself had set them a better example, (t'. 10.) which he enlarges upon afterward, v. 14, &c. They that rigorously insist upon their right themselves, will with a very ill grace persuade others to recede from their's.

VI. He earnestly pressed them not only not to make their poor neighbours any more such hard bargains, but to restore that which they had got into their hands, v. 11. See how familiarly he speaks to them; Let us leave off this usury, putting himself in, as becomes reprovers, though far from being any way guilty of the crime. See how earnestly, and yet humbly, he persuaded them; Ifiray you leave off; and, I pray you restore; though he had authority to command, yet, for love's sake, he rather beseeches. See how particularly he presses

NEHEMIAH, V.

them to be kind to the poor; to give them up their mortgages, put them again in possession of their estates, remit the interest, and give them time to pay in the principal. He urged them to their loss, yet, urging them to their duty,it would be, at length, to their ad\ antage. What we charitably forgive will be remembered and recompensed, as well as what we charitably give.

VII. He laid them under all the obligations possible to do what he pressed them to. 1. He got a promise from tliem; {v. 12.) We luillrestore them. 2. He sent for the priests to gi\ e them their oath, that they would perform this promise; now that their convictions were strong, and they seemed resolved, he would keep them to it. 3. He bound them by a solemn curse or execration, hoping that would strike some awe upon them; So let God shake out every 7nan that fierformeth not this firomise, v. 13. This was a threatening that he would certainly do so, to which the people said. Amen, as to ttiose curses at mount Ebal, (Deut. 27.) that their throats might be cut with their own tongues, if they should falsify their engagement, and that by the dread of that they might be kept to their promise: with this Amen the people firaised the Lord: so far were they from promising with regret, that they promised with all possible expressions of joy and thankfulness. Thus David, when he took God's vows upon him, sang and gave firaises, Ps. 56, 12. This was well, but that which follows, was better: they did according to his firomise, and adhered to what they had done, not as their ancestors in a like case, who re-enslaved those whom, a little before, they had released, Jer. 34. 10, 11, 18. Good promises are good things, but good performances are all in all.

14. Moreover, from the time that I was appointed to be their governor in the land of Judah, from the twentieth year even unto the two and thirtieth year of Artaxerxes the king, that is, twelve years, I and my brethren have not eaten the bread of the governor. 15. But the former governors that had been before me were chargeable unto the people, and had taken of them bread and wine, besides forty shekels of silver ; yea, even their servants bare rule over the people: but so did not I, because of the fear of God. 16. Yea, also, I continued in the work of this wall, neither bought we any land : and all my servants ivere gathered thither unto the work. 17. Moreover, there were at my table a hundred and fifty of the Jews and rulers, besides those that came unto us from among the heathen that are about us. 18. Now that which was prepared for me daily ?/?as one ox and six choice sheep; also fowls were prepared for me, and once in ton days store of all sorts of wine: yet for all this required not 1 the bread of the governor, because the bondage was heavy upon this people. 19. Think upon me, my God, for good, according to all that I have done for this people.

Nehemiah had mentioned his own practice, as an mducement to the nobles not to burthen the poor, no not with just demands; here he relates more particularly what his pructice w s, not in pride nr vainglory, or ti p.iss a conplimc-nt u])^n himself, hut as

an inducement both to his successors, and to the inferior magistrates, to be as tender as might be of the people's ease.

I. He intimates what had been the way of his predecessors, v, 15. He does not name them, be cause what he had to say of them, was not to their honour, and, in such a case, it is good to spare names; but the people knew how chargeable they had been, and how dear the country paid for all the benefit of their government. The government allows them forty shekels of silver, which was near five pounds, (so much a day, it is probable,) but be side that, they obliged the people to furnish them with bread, and wine, insisting upon it as perqui sites of their office, and not only so, but they suffered their servants to squeeze the people, and to get all they could out of them. Note, 1. It is no new thing for those who are in public places, to seek themselves more than the public welfare, nay and to serve themselves bv the public loss. 2. Masters must be accountable for all the acts of fraud and injustice, violence and oppression, which they connive at in their servants.

II. He tells us what had been his way. In general, he had not done as the former governors did; he would not, he durst not, because of the fear of God. He had an awe of God's majesty, and a dread of his wrath. And, 1. That restrained him from oppressing the people; those that truly fear God, will not dare to do any thing cruel or unjust. 2. It was purely that which restrained him; he was thus generous, not that he might have praise of men, or serve a turn by his interest in the people, but purely for conscience-sake, because of the fear of God; that will not only be a powerful, but an acceptable, principle both of justice and charity. What a good hand his predecessors made of their place, appeared by the estates they raised; but Nehemiah, for his part, got nothing, except the satisfaction of doing good; JVeither bought we any land, v. 16. Say not then that he was a bad husband, but that he was a good governor, who aimed not to feather his own nest.

Let us remember the words of the Lord, how he said. It is more blessed to give than to receive, Acts 20. 35. And observe here, (1.) How little Nehemiah received of what he might have required; he did the worlj of the governor, but he did not eat the bread of the governor, {v. 14.) did not require it, V. 18. "So far was he from extorting more than his due, that he never demanded that, but lived upon what he had got in the king of Persia's court, and his own estate in Judea: the reason he gives for this piece of self denial, is. Because the bondage was heavy ufion the peofile. He might have used the common excuse for rigour in cases, that it would be a wrong to his successors not to demand his dues; but let them look to themselves, he considers the present state of the Jews and while they groaned under so much hardship, he could not find in his heart to add to their burthen, but would rather lessen his own estate than ruin them. Note, In our demands, we must consider not only the justice of them, but the ability of those on whom "we make them; where there is nothing to be had, we know who loses his right. (2.) How much he gave, which he might hav? withheld, p. ] His servants' work, V. 16. The servants ofpnnces think themselves excused from labour; but Nehemiah's ser vants, by his order, no doubt, were all gathered to the work. Those that have many servants, should contrive how they may do good with them, and keep them well employed. [2.] H=« own meat, V. 17, 18. He kept a very good table, not on certain days, but constantly; he had many honourabU guests, at least, 150 of his own countrymen, persons of the first rank, beside strangers that came to hin'

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upon business; and he had plentiful provisions for nis guests, beef, and mutton, and fowl, and all sorts of wine. Let those in public places remember that they were preferred to do good, not to enrich themselves; and let lesser people learn to use hosfiitality one to another without grudging, 1 Pet. 4. 9.

Lastly, He concludes with a prayer; {v. 19.) Think ufion me, my God, for good. 1. Nehemiah here mentions what he had done for his people, not in pride, as l)oasting of himself, nor in passion, as upbraiding them, nor does it appear that he had occasion to do it in his own vindication, as Paul had to relate his like self-denying tenderness toward the Corintldans, but to shame the rulers out of their oppressions; let them learn of him to be neither greedy in their demands, nor paltry in their expenses, and then they would have the credit and comfort of it, as he had. 2. He mentions it to God, in prayer, not as if he thought he had hereby merited any favour from God, as a debt, but to show that he looked not for any recompense of his generosity from men, but depended upon God only to make up to him what he had lost and laid out for his honour; and he reckoned the favour of God reward enough; "If God do but think ufion me for good, I have enough." His thoughts to us-ward are our happiness, Ps. 40. 5. He refers himself to God, to recompense him in such a manner as he pleased; "If men forget me, let my God think on me, and I desire no more."

CHAP. VI.

The cries of oppressed poverty being stilled, we are now to inquire how the building of the wall goes forward, and, in this chapter, we find it carried on with vigour, and finished with joy, notwithstanding the restless attempts of the gates of hell to hinder it. How the Jews' enemies were baffled in their design to put a stop to it by force, we read before, ch. 4. Here we find how their endeavours to drive Nehemiah off from it, were frustrated. I. When they courted him to an interview, with design to do him a mischief, he would not stir, v. 1 .. 4. II. »Vhen they would have made him believe his undertaking was represented as seditious and treasonable, he regarded not the insinuation, v. 5.. 9. III. When they hired pretended prophets to advise him to retire into the temple for his own safety, still he kepi his ground, 10.. 14. IV. Notwithstanding the secret correspondence that was kept up between them and some false and treacherous Jews, the work was finished in a short time, v. 15.. 19. Such as these were the struggles between the church and its enemies; but great is God's cause, and will be prosperous and victorious.

1. I^TOW it came to pass, when Sanbal-1^ lat, and Tobiah, and Geshem the Arabian, and the rest of our enemies, heard that I had builded the wall, and that there was no breach left therein, (though at that time I had not set up the doors upon the gates,) 2. That Sanballat and Geshem sent unto me, saying, Come, let us meet together in some one of the villages in the plain of Ono. But they thought to do me mischief. 3. And I sent messengers unto them, saying, I am doing a great work, so that I cannot come down : why should the work cease, whilst I leave it, and coiT>e down to you? 4. Yet they sent unto me four times after this sort; and I answered them after the same manner. 5. Then sent Sanballat his servant unto me, in like manner, the fifth time, with an open letter in his hand; 6. Wherein iiias written, It is re-VoL. II.—5 R

ported among the heathen, and Gashmu saitli zV, that thou and the Jews think to rebel: for which cause thou buildest the wall, that thou mayest be their king, according to these words. 7. And thou hast also appointed prophets to preach of thee at Jerusalem, saying, There is a king in Ju-dah: and now shall it be reported to the king according to these words. Come now tiierefore, and let us take counsel together. 8. Then I sent unto him, saying, There are no such things done as thou sayest, but thou feignest them out of thine own heart. 9. For they all made us afraid, saying, Their hands shall be weakened from the work, that it be not done. Now therefore, O God., strengthen my hands.

Two plots upon Nehemiah we have here an account of; how cunningly they were laid by his enemies, and how happily frustrated by God's good providence, and his prudence.

I. A plot to trepan him into a snare. The enemies had an account of the good forwardness the work was in, that all the breaches of the wall were made up, so that they looked upon it as good as done; though at that time tlie doors of the gates were off the hinges, xk 1. They must therefore, now or never, by one bold stroke, take off Nehemiah; they heard how well guarded he was, so that there was no attacking him upon the spot; they will therefore try by all the arts of wheedling to get him among them. Observe, 1. Witli what hellish sub-tilty they courted him to meet them, not in any city, lest that should have given cause to suspect that they intended to secure him, Init in a village in the lot of Benjamin, " Come, lei us meet together to consult about the common interests of our provinces;" or they would have him think that they coveted his friendship, and would be glad to be Inciter acquainted with him, in order to a good understanding between them, and the settling ( f a gord correspondence. But they thought to do him a mischief; it is probable that he had some secret intelligence given him, that they designed to imprison or niurder him; or, he knew them so well, that, without breach of charity, he concluded they Mimed at his life, and therefore, when they s/iakefair, he believed them not. 2. See with what heavenly wisdom he declined the motion. His God did inntruct him to gi\e them that prudent answer by messengers of his own, ^'■I am doing a great tuork, am very busy, and am loath to let the work stand still while i leave it to come doivii to you," v. 3. His care was, that the work might not cease; he knew it would if he left it ever so little; and ivhy should it cease while I come down to you? He says nothing of his jealousies, nor reproaches tliem foi- their treacherous design, but gives them a good reason, and one of the true reasons, why he would not come. Compliment must always give way to business Let those that are tempted to idle merry meetings by their vain companions, thus answer the temptation, "We have work to do, and must not neglect it." Four times they attacked him with the same solicitation, and he as often returned the same answer, which, we may suppose, was very vexatious to them; for reallv it was the ceasing of the work that thev aimed at, and it would make them despair of breaking the undertaking, to see the undertaker so intent upon it. / answered thetn (says he) after the same manner, v. 4. Note, We must never suffer ourselves to be overcome by the greatest

x\EHEMIAH. VI.

importunity to do any th'.ng sinful r imprudent; but, when we are attacked with the s.ime tempt.i-tion, must still resist it with the same reason i.nd resolution.

II. A plot to terrify him from his work. Could they but drive him off, the work would cease of course. This therefore Sanballat attempts, but in vain. 1. He endeavours to possess Nehemiali with an ajjprehension that his undertaking to build tlie walls of Jerusalem was generally represented as factious and seditious, and would be resented accordingly at court, V. 5--7. The best men, even in their most inhocent and excellent performances, have lain under this imputation. This is'whtten to him in an open letter, as a tlihig generally known and talked of, that it was reported among the nations, and Gashmu will aver it for truth, that Ne-hemiah was aiming to make himself king, and to shake off the Persian yoke. Note, It is common for that which is the sense only of the malicious, to be falsely represented by them as the sense of the many. Now Sanballat pretends to inform Nehe-miah of this as a friend, that he might hasten to court to clear himself, or stay his proceedings for fear they should be thus misconstrued; at least, upon this surmise, he urges him to give him the meeting. "Let us take counsel together, how to quell the reijort;" hoping by this means either to take him off, or, at least, to take him off from his business. Thus were his words sofier than oil, and yet war was in his heart, and he hoped, like Judas, to kiss and kill. But surely in vain is the net spread in the sight of any bird; Nehemiah was soon aware what they aimed at, to wealceji their hands from the work-, {v. 9.) and therefore not only denied that such things were true, but that they were reported; he was better known than to be thus suspected. 2. Thus he escaped the snare, and kept his ground, nor would he be frightened by winds and clouds from sowing and reaping. Suppose it was thus reported, we must never omit known duty merely for fear it should be misconstrued, but, while we keep a good conscience, let us trust God with our good name. But indeed it was not thus reported. God's people, tliough sufficiently loaded with repi'o.ich, yet are not really fallen so low in reputation as some would have them thought to be.

In the midst of his complaint of the'.r malice, in endeavouring to fi'ighten him, and so weaken his hands, he lifts up liis heart to Heaven in this short prayer, JVow, therefore, O God, strengthen my hands. It is the great support, and relief of good people, that in all their straits and difhculties they l\ave a good God to go to, from whom by faith and prayer, they may fetch in grace to silence their fears, and strengthen their hands, when their enemies are endeavouring to fill them witli fears, and weaken their hands. When, in our christian work and warfare, we are entering upon any particular services or conflicts, this is a good prayer for us to pit up, '* I have such a duty to do, such a temptation to grapple with; now, therefore, O God, strengthen my hands." Some read it, not as a prayer, but as a holy resolution, (for 0 God, is supplied in our translation,) JVow therefore I will strengthen my hands. Note, Christian fortitude will be sharpened by opposition. Every temptation to draw us from our duty, should quicken us so nuich the more to duty.

10. Afterward I came unto the house of Shemaiah the son of Delaiah, the son of Mehetabeel, who urns shut up; and he said, [.ot us meet tos;ether in the house of God, \^ ithjn the temple; and let us shut the doors of the temple: for they will come to slay

thee; 3'en, in the night will they come to slay tiice. 11. And 1 said, Should such a man as i flee ? and who is their that being as 1 am, would go into the temple to save his life? I will not go in. 12. And, lo, I pejceived that God had not sent him; but that he pronounced this prophecy against me: for Tobir)h and Sanballat had hired iiiin. 13. Therefore ivas he hired, that 1 should be afraid, and do so, and sin, and that the^' might have matter for an evil report, that they might reproach me. 14. My God, think thou upon Tobiah and Sanballat according to these their works, and on the prophetess IVoadiah, and the rest of the prophets that would have put me in fear. .

The Jews' enemies leave no stone unturned, no way untried, to take Nehemiah off from building the wall about Jerusalem; in order to this, they had tried to fetch him into the country to them, but in \ain; now they try to drive him into the temple for his own safety; let him be any where but at his work. Observing him to be a cautious man, they will endeavour to gain their point by making him cowardly. Observe,

I. How basely the enemies managed this temptation.

1. That which they designed, was, to bring Nehemiah to do a foolish thing, that they might laugh at him, ai d insult over him for doing it, and so lessen his interest and influence; (x*. 13.) that I should be afraid and so tl^ey might have matter for an evil re/iort, and might reproach me. This was indeed doing the De\ il's work, who is men's tempter, that he HI ly l)e their accuser, draw men to sin, that he may glory in their shame. The greatest mischief our enemies can do us, is, to frighten us from our duty, and bring us to do what is sinful.

2. The tools they made use of, were, a pretended prnphet and prophetess, whom they hired to persuade Nehemiah to quit his work, and retire for his own safety. The pretended prophet was Shemaiah, of whom it was said that he was shut up in his own house, either under pretence of retirement for meditation and to consult the mind of God, or to give Nehemiah a sign in like manner to make himself a recluse. It should seem, Nehemiah had a value foi' him, for he went to his house to consult with him, V. 10. Other prophets there were, and one prophetess, Noadiah, (1'. 14.) that were in the interest of the Jews' enemies, pensioners to them, and traitors to their country. Whether they pretended to inspiration, does not appear; they donotsay, Thu9 saith the Lord, as the false prophets of old did; if not so, yet they would be thought to excel in divine knowledge, and human prudence, and to have uncommon measures of insight and foresight, and were therefore consulted in difficult cases, as prophets had been. These the enemies feed to be of counsel for them. Let us hence take occasion to lament, (1.) The wickedness of such bad men as these prophets: that ever any should be so perfidious as to betray the cause of God and their country, even under the pretence of communion with Gtd, and concern for their country. (2.) The unhappiness of such good men as Nehemiah, who are in danger of being imposed upon by such cheats, and to whom no tem])tation comes with more force than that which comes under the colour of religion, of revelation and devotion, and is brought by the hand of prophets.

3. The pretence was plausible. These prophets suggested to Nehemiah, that the enemies would conit

NEHEMIAH, VI.

and slay him, in the night they would slay him, which ne had reason enough to believe was true; they would, if they could, it" they durst. They pretended to be much concerned for his safety; they were all undone, if any harm should come to him; and therefore they very gra\ cly .idvised him to hide himself in the tem-ple'till the danger w.is 'o\er; that was a strong and sacred place, wuere he would be under the special protectiju ot Heaven, Fs. 27. 5. If Nehemiah had been pi-evui.ed with to do this, immediately the people would both liave left oft" their work, and thi-own down their anus, and every one would have shifted for his own s.ifet}'; and then the enemies mighi easily, and without < ppvjsition, lutv e demolished the works, broken down the wall again, imd so gained their point. Though self-preservation is a fund imental pi iuciple of the law of nature, yet that is not alwc^ys the best and wisest counsel, which pretends to go upon that principle.

II. See how bravely Nehemiah vanquished this temptation, and came oft" a conqueror.

1. He immediately resolved not to yield to it, v. 11. See here, {1.) What his reasonings are; " Should such a man as I/iee? Shall I desert God's work, or discourage my own workmen whom I ha\e employed and encouraged? Shall I be over-credulous ot report, and over-solicitous of my own life? I that am the governor, on whom so many eyes are, both of friends and foes? Another might ftee, but not I. JVho is there, that being- as I am, in my post of honour, and power, and trust, would go into the temple, and lurk there, when business is to be done, yea, though it were to save his life." Note, When we are tempted to sin, we should remember who, and what, we are, that we may not do any thing unbecoming us, and the pi'ofession we make. It ts not for kings, O Lemuel, Prov. 31. 4. (2.) What was the result of his reasonings; he is at a point, "I will not go in, I will rather die at my work, than live in an inglorious retreat from it." Note, Holy courage and magnanimity will engage us, whatever it cost us, never to decline a good work, nor ever to do a bad one.

2. He was immediately aware of what was the rise of it; {y. 12.) '■'■ 1 [lerceived that God had not sent him, that he gave this advice, not by any divine direction, ordinary or extraordinary, but with a design against me." The wickedness of such mercenary wretches will, sooner or later, be brought to light. Two things Nehemiah says he dreaded in that which he was advised to. (1.) Oft'ending God; that I should be afraid, a?id do so, and sin. Note, Sin is that which, above any thing, we should dread; ;md a good preservative it is against sin, to be afraid, of noth'ing but sin. (2.) Sliaming himself; that they might reproach me. Note, Next to the sinfulness of sin, we should dread the scandalousness of it,

3. He humbly begs of God to reckon with them for their base designs upon him; {v. 14.) Aly God, think thou upon Tobiah, and the rest of them, according to their works. As, when he had mentioned his own good services, he did not co\ etously or ambitiously prescribe to God what reward he should give him, but modestly prayed. Think upon me, my God; {ch. 5. 19.) so here he does not revengefully imprecate any particular judgment upon his enemies, but refers the matter to God; "Thou knowest their hearts, and art the Avenger of falsehood and wrong; take cognizance of this cause, judge between me and them, and take what way and time thou pleasest to call them to an account for it." Note, Wliatever injuries are done us, we must not avenge ourseh es, but commit our cause to bim that judgeth righteously.

15. So the wall was finished in the twenty

867

and fifth dai/ of the month Elul, in fifty and two days. 16. And it came to pass, that when all our enemies heard thereof, and all the heathen that were about us saw these things, they were much cast dowM in their own eyes : for they perceived that this work was wrought of our God. 17. Moreover, ill those days, the nobles of Judah sent many letters unto Tobiah, and the letters of I'obiah came unto them. 18. For there were many in Judah sworn unto him, because he ivas the son-in-law of Shechaniah the son of Arab ; and his son Johanan had taken the daughter of MeshuUam the son of Berechiah. 19. Also they reported his good deeds before me, and uttered my words to him. And Tobiah sent letters to put me in fear.

Nehemiah is here finishing the wall of Jerusalem, and yet still has trouble created him by his enemies. 1. Tobiah, and the other adversaries of the Jews, had the mortification to see the wall built up, notwithstanding all their attempts to hinder it. The wall was begun and finished in 52 days, and yet we have reason to believe they rested on the sabbaths, V. 15. Many were employed, and there was room for them; what they did, they did cheerfully, and minded their business, because they loved it. The threats of their enemies, which were intended to weaken them, it is likely, quickened them to go on with their work the more vigorously, that they might get it done before the enemy came. Thus, out of the eater came forth meat. See what a great deal of work may be done in a little time, if we would set about it in earnest, and keep close to it.

When the enemies heard that the wall was finished before they thoughi it was well begun, and when they doubted not but to have put a stop to it, they were much cast down in their own eyes, v. 16. (1.) They were ashamed of their own confidence, that they should cause the work to ceasej they were crest-fallen upon the disappointment. (2.) They envied the prosperity : nd success of the Jews, grieved to see the walls of Jerusalem built, which, it may be, the kings of Persia had not permitted them thus to fortify the cities of Samaria. When Cain envied his brother, his countenance fell. Gen. 4. 5. (3.) They despaired of ever doing them the mischief they designed them, of bringing them down, and making a prey of them; and well they might, for they perceived, by the wonderful success, that the work was wrought of God. Even these heathens had so much sense, as [1.] To see a special providence of Ciod conversant about the aff"airs of the church, when they did remarkably prosper. They said among the heathen. The Lord has done great things for ihem, it is his doing, Ps. 126. 2. God fightetii for Israel, and worketh with them. [2.] To believe that God's work would be perfect; when they perceived that the work was of God, they expected no other than that it would go on and pror-per. [3.] To conclu'i»; that if it were of God, it was to no purpose to laink of opposing it, it would certainly prevail and be victorious.

2. Nehemiah had the vexation, notwithstanding this, to see some of his ov>'n people treacheroush' corresponding with Tobiah, and serving his interest; and a great grief and discouragement, no doubt, it was to him. (1.) Even of the nobles of Judah, there were those who had so little sense of honour and their country's good, as to communicate witl'

^.s

NEHEMIAH, VII.

I'oljiah by letter, v. 17. They wrote with all the freedom and familiarity of friends to him, and welcomed his letters to them. Could nobles do a thing so mean? Nobles of Jiidah so wicked a thing? It seems, great men are not always wise, nor always honest. (2.) Many in Judah were in a strict but secret confederacy with him, to advance the interest of his country, though it would certainly be the ruin of their own. They were sworn unto him, not as their prince, but as their friend and ally, because both he and his son had married daughters of Is-•■ael, x*. 18. See the mischief of marrying with •trangers; for one heathen that was converted by u. ten Jews were perverted. When once they became akin to Tobiah, they soon became sworn to him. A sinful love leads to a sinful league. (3.) They had the impudence to court Nehemiah himself into a friendship with him; they refiortcd his good deeds before me; represented him as an ingenuous person, and well worthy my acquaintance; as an honest person, and one that I might conhde in. We are bid indeed to sfieak ill of no man, but never to speak well ff bad men; they that forsake the law, firaise the wicked, Prov. 28. 4. (4.) They were so false as to betray Nehemiah's counsels to him; they uttered Nehemiah's words tvj him, perverting ihem, no doubt, and putting false constructions upon them, which furnished Tobiah with matter for letters to put him in fear, and so drive him from his work, and discourage him in it. Thus were all their thoughts against him for evil, yet God thought upon him for good.

CHAP. VII.

The success of one good design for God and our generation, should encourage us to proceed, and form some other: Nehemiah did so; bavins fortified Jerusalem with gates and walls, his next care is, I. To see the city well kept, V. 1.. 4. II. To see it well peopled, in order whereunto, he here reviews, and calls over, the register of the children of the captivity, the families that returned at first, and records it, v. 5 .. 73. It is the same, in effect, with that which we had, Ezra 2. What use he made of it, we shall find afterward, when he brought one of ten to live in Jerusalem, ch. II. 1.

1. "^TOW it came to pass, when the wall X^ was built, and I had set up the doors, and the porters, and the singers, and the Levites were appointed, 2. That I gave my brother Hanani, and Hananiah the ruler of the palace, charge over Jerusalem: (for he loas a faithful man, and feared God above many:) 3. And I said unto them, Let not the gates of Jerusalem be opened until the sun be hot; and while they stand by, let them shut the doors, and bar them: and appoint watches of the inhabitants of Jerusalem, every one in his watch, and every one to he over against his house. 4. Now the city 7Das large and great: but the people ivere few therein, and the houses were not builded.

God saith concerning his church, (Isa. 62. 6.) / have set watchmen ufion thy walls, 0 Jerusalem; that is Nehemiah's care here; for dead walls, without living watchmen, are but a poor defence to a city.

1. He appointed the porters, singers, and Le\ ites, in their places to their work; it is meant of their work in general, which was to attend the temple-service, that had been neglected in some degree, but now was revived. God s worship is the defence

of a place, and his ministers, when they mind their duty, are watchmen on the walls. Or, in particular, he ordered them to be ready against the wall was to be dedicated, that they might perform that service in an orderly and solemn manner; and the dedication of it was its strength. That is likely to be beneficial to us, which is devoted to God.

2. He appointed two governors or consuls, to whom he committed the care of the city, and gave them in charge to provide for the public peace and safety. Hanani, his brother, who came to him with the tidings of the desolations of Jeiusalem, was one, a man of approved integrity, and afiection to his country; the other was Hananiah, that had been niler of the palace, for he that has approved himself faithful in less, shall be intrusted with more. Of this Hananiah it is said, that he was a faithful man, and one that feared God above many, v. 2. ^ote, (1.) Among those who fear God truly, there are some who fear him greatly, and excel others in the expressions and instances of tliat feai'; and they are worthy a double portion of that honour which is due to them X.\\aX.fear the Lord, Ps. 15. 4. There were many in Jerusalem that feared Gcd, but this good man was more eminent for religion and serious godliness than any. (2.) Those that fear God, must evidence it by their being faithful to all men, and universally conscientious. [2>. ) God's Jerusalem is then likely to flourish, when those rule in it, and have charge of it, who excel in virtue, and are eminent both for godliness and honesty. It is supposed, by some, that Nehemiah was now about to return to the Persian court to have his commission renewed, and that he left these two worth)' men in charge with the affairs of the city in his absence. Good governors, when and where they cannot act themselves, must be very careful whom they depute.

3. He gave orders about the shutting cf the gates, and the guarding of the walls, v. 3, 4. See here, (1.) What the present state of Jerus .lem was. The city, in compass, was large and great, the walls enclosed the same ground as formerly, but much of it lay waste, for the houses were not built, few, at least, in comparison with what had been; so that Nehemiah walled the city in faith, and with an eye to that promise of the replenishing of it, which God, had lately made by the prophet, Zech. 8. 3, &c. Though the people were now few, he believed they would be multiplied, and therefore built the walls so as to make room for them; had he not depended upon this, he might have thought walls without a city as great a reproach as a city without walls. (2.) What was the care of Nehemiah for it; he ordered the rulers of the cities themselves, [1.] To stand by, and see the city-gates shut up and barred every night; for in vain had they a wall, if they were careless of their gates. [2.] To take care that they should not be opened in the morning, till they could see that all was clear and quiet. [3.] To set sentinels upon the walls, or elsewhere, at convenient distances, who should, in case of the approach of the enemy, give timely notice to the city of the danger; and, as it came to their turn to watch, they must post themselves over agains' their own houses, because of them, it might be presumed, they would be in a particular manner careful. The public safety depends upon every cne's particular care to guard himself and his own familv against sin, that conmion enemy. It is e\ ery one'^s interest to watch, but many understand not their own intei'est; it is therefore incnibent up( n magistrates to appoint watches. And as this people had lately found God with them in their building', (else they had built in vain,) so now that the wall was built, no doubt, they were made sensible tl.ai excefit the Lord kept (he city, (he r.'utchmen wakea but in vain, Ps. 127. 1, 2.

NEHEMIAH, Vll.

861?

5. And my God put into my heart to gather together the nobles, and the rulers, and the people, that they might be reckoned by genealogy: and I found a register of the ge-f nealogy of them which came up at the first, and found written therein, 6. These are the children of the province, that went up out of the captivity, of those that had been carried away, whom Nebuchadnezzar the king of Babylon had carried away, and came again to Jerusalem and to Judah, every one unto his city; 7. Who came with Zerubbabel; Jeshua, Nehemiah, Aza-riah, Raamiah, Nahamani, Mordecai, Bil-shan, Mispereth, Bigvai, Nehum, Baanah: the number, I say^ of the men of the people of Israel, was this: 8. The children of ra-rosh, two thousand a hundred seventy and two. 9. The children of Shephatiah, three hundred seventy and two. 10. The children of Arab, six hundred fifty and two. 11. The children of Pahath-moab, of the children of Jeshua and Joab, two thousand and eight hundred and eighteen. 12. The children of Elam, a thousand two hundred fifty and four. 13. The children of Zattu, eight hundred forty and five. 14. The children of Zaccai, seven hundred and three score. 15. The children of Binnui, six hundred forty and eight. 16. The children of Bebai, six hundred twenty and eight. 17. The children of Azgad, two thousand three hundred twenty and two. 18. The children of Adonikam, six hundred threescore and seven. 19. The children of Bigvai, two thousand threescore and seven. 20. The children of Adin, six hundred fifty and five. 21. The children of Ater of Heze-kiah, ninety and eight. 22. The children of Hashum, three hundred twenty and eight. 23. The children of Bezai, three hundred twenty and four. 24. The children of Ha-rlph, a hundred and twelve. 25. The children of Gibeon, ninety and five. 26. The men of Beth-lehem, and Netophah, a hundred fourscore and eight. 27. The men of Anathoth, a hundred twenty and eight. 28. The men of Beth-azmaveth, forty and two. 29. The men of Kirjath-jearim, Che-phirah, and Beeroth, seven hundred forty and three. 30. The men of Ramah and Gaba, six hundred twenty and one. 31. The men of Michmas, a hundred and twenty and two. 32. The men of Beth-el and Ai, a hundred twenty and three. 33. The men of the other Nebo, fifty and two. 34. The children of the other Elam, a thousand two hundred fifty and four. 35. The children of Harim, three hundred and twenty. 36. The children of Jericho, three

hundred forty and five. 37, The children of Lod, Hadid, and Ono, seven hundred twenty and one. 38. The children of Se-naah, three thousand nine hundred and thirty. 39. The priests: the children of Je-daiah, of the house of Jeshua, nine hundred seventy and three. 40. The children of Immer, a thousand fifty and two. 41. The children of Pashur, a thousand two hundied forty and seven. 42. The children of Harim, a thousand and seventeen. 43. The Levites : the children of Jeshua, of Kadmiel, and of the children of Hodevah, seventy and four, 44. The singers: the children of Asaph, a hundred forty and eight. 45. The porters: the children of Shallum, the children of Ater, the children of Talmon, the children of Akkub, the children of Hatita, the chil dren of Shobai, a hundred thirty and eight. 46. The Nethinims: the children of Ziha, the children of Hashupha, the children of Tabbaoth, 47. The children of Keros, the children of Sia, the children of Padon, 48. The children of Lebana, the children of Hagaba, the children of Shalmai, 49. The children of Hanan, the children of Giddel, the children of Gahar, 50. The children of Reaiah, the children of Rezin, the children of Nekoda, 51. The children of Gaz-zam, the children of Uzza, the children of Phaseah, 52. The children of Besai, the children of Meunim, the children of Nephi-shesim, 53. The children of Bakbuk, the children of Hakupha, the children of Har-hur, 54. The children of Bazlith, the children of Mehida, the children of Harsha, 55. The chikhen of Barkos, the childien of Sisera, the children of Tamah, 56. The children of Neziah, the children of Ha-tipha. 57. The children of Solomon^s servants: the children of Sotai, the children of Sophereth, the children of Perida, 58. The children of Jaala, the children of Darkon, the children of Giddel, 59. The children of Shephatiah, the children of Hattil, the children of Pochereth of Zebaim, the children of Amon. 60, All the Nethinims, and the children of Solomon's servants, were three hundred ninety and two. 61. And these u-ere they which went up also from Tel-melah, Tel-haresha, Cherub, Addon, and Immer: but they could not show their father's house, nor their seed, whether they icere of Israel. 62. The children of Delaiah, the children of Tobiah, the children of Nekoda, six hundred forty and two. 63. And of the priests: the children of Ha-baiah, the children of Koz, the children of Barzillai, which took one of the daughters of Barzillai the Gileadite to wife and \v'i<

NEHEMIAH, Vll.

called afler their name. 64. These sought their register among those that were reckoned by genealogy, but it was not found: therefore were they, as polluted, put from the priesthood. 65. And the Tirshatha said unto them, that they should not eat of the most holy things till there stood up a priest with Urim and Thummim. 66. The whole congregation together icas forty and two thousand three hundred and threescore; 67. Besides their man-servants and their maidservants, of whom there were seven thousand three hundred thirty and seven: and they had two hundred forty and five singing-men and singing-women. 68. Their horses, seven hundred thirty and six; their mules, two hundred forty and five ; 69. Their camels, four hundred thirty and five; six thousand seven hundred and twenty asses. 70. And some of the chief of the fathers gave unto the work. The Tirshatha gave to the treasure a thousand drams of gold, fifty basons, five hundred and thirty priests' garments. 71. And some of the chief of the fathers gave to the treasure of the work twenty thousand drams of gold, and two thousand and two hundred pounds of silver. 72. And that which the rest of the people gave icas twenty thousand drams of gold, and two thousand pounds of silver, and threescore and seven priests' garments. 73. So the priests, and the Levites, and the porters, and the singers, and sovie of the people, and the Nethinims, and all Israel, dwelt in their cities; and when the seventh month came, the children of Israel were in their cities.

We have here another good project of Nehe-miah's; for wise and zealous men will be always contriving something or other for the glory of God and the edification of his church. He knew very well that the safety of a city, under God, depends more upon the number and valour of tlie inhabitants, than upon the height or strength of its walls; and therefore, observing that the people were few that dwelt in it, he thought fit to take an account of the people, that he might find what families had formerly had their settlement in Jerusalem, but were now removed into the cnuntry, that he might bring them back; and what families could any other way be influenced by their religion, or by their business, to come and rebuild the houses in Jerusalem, and dwell in them. So little reason have we to wish that we may be placed alone in the earth, or in Jerusalem itself, that much of our safety and comfort depend upon our neighbours and friends; the more the stronger, the more the merrier. It is the wisdom of the governors of a nation, to keep the balance even between city and conntrv; that the metropolis be not so extravagantly laige as to drain and impoverish the country, nor yet so weak as not 10 be able to protect it. Now observe,

I. Whence this gond design of Nehemiah's came; he owns, {v. 5.) My God fiut it into rvy heart. Note, Whatever good motion is in our minds, either prudent or pious, we must acknowledge it to come from God. It was he that put it into our hearts;

for every good gift and even^ good work are from above; he gives knowledge, he gives grace; all is of him, and therefore all must be to him. What is done by human prudence, nnist be ascribed to the direction of Divine Providence; he that teaches the husbandman his discretion, (Isa. 28. 26.) teaches * the statesman his.

II. What method he took in prosecution of it.

1. He called the rulers together, and the people, that he might have an account of the present state of their families, their number and strength, and where they were settled; which it is likely, when he summoned them to come together, he ordered them to bring along with them out of their several districts. And I doubt they were not so many but that it might be soon done.

2. He reviewed the old register of the genealogy of them which came up at the first, and compared the present accounts with that; and here we have the lepetition of that out of Ezra 2. The title is the same here, {v. 6, 7.) as there, {x>. 1, 2.) These are the children of the province, &c. Two things are here repeated and recorded a second time from thence; (1.) The names and numbers of their several families; and (2.) Their oblations to the service of the temple. The repetition of these accounts may intimate to us the delight which the great God is pleased to take in the persons, families, and services, of his spiritual Israel, and the particular notice he takes of them. He knows them that are his, knows them all, knows them by name, has his eye on the register of those children of the captivity, and does all according to the ancient counsel of his will concerning them.

[1.] Here is an account of the heads of the several families that first came up, v. 6. . 69. As to this. First, Though it seem of little use to us now, yet then it was of great use, to compare what they had been with what they now were. We may suppose they were much increased by this time; but it would do well for them to remember their small beginnings, that they might acknowledge God in multiplying their families, and building them up. By this means likewise their genealrgies would be preserved, and the distinction ff theii families kept up, till the Messiah should come, and then an end be put to all their genealogies, which were preserved for his sake, but afterwards weie needless. But Secondly, There are many diffti--ences in the inimbers between this catalogue and that in Ezra. Most of them indeed are exactly the same, and some others within a very few under or over; (one or two perhaps;) and therefore I cannot think as some do, that that was the number of these families at their first coming, this as they were now, which was at least 40 years after, (some make it much more,) for we cannot suppose so many f -milies to be not at all, or but little, altered in their numbers in all that time; therefore what d ffer-ences there are, we may suppose to arise either from the mistakes of transcribers, which easily happen in numbers, or from the diversity of the copies from which they were taken, or perhaps cue was the account of them when they set out from Babylon with Zerubtiabel, the other when they came to Jerusalem. The sum totals are all just the same there and here, except of the singing-men and singing-women, which there are 200, here 245. Those were not of such importance, as that they should keep any strict account of them.

[2.] Here is an account of the offerings which were given towartl the work of God, v. 70, &c. This differs much from tliat, Ezra 2. 68, 69. and i' may be q\iestioned whether it refers to the samt contribution; here, the Tirshatha, or chief governor, begins the offering, who there was not men-I tioned. And the single sum mentioned there, ex

NEHEMIAH, Will.

871

ceeds all those here put together; yet it is probable that it was tlie same, but tliat toUuwed one copy of the lists, this another; f,jr tlie last verse is the same here that it was in Ezra 2. 70. adding, c/i. 3 1. Blessed be God that our faith and hope are not built upon the niceties of names and numbers, genealogy ajid chronology, but on the great things uf the law and gospel. Whatever is given to the work of God, he is not unrighteous to forget it; nor shall even a cup of cold water, wherewith he is honoured, go without its reward.

CHAP. VIII.

Ezra came up out of Babylon thirteen years before Nehe-miah came, yet we have here a piece of good work which he did, that might have been done before, but was not, till Nehemiah came, who, though he was not such a scholar, nor such a divine, as Ezra, nor such a scribe in the law of his God, yet was a man of a more lively active spirit. His zeal set Ezra's learning on work, and then great things were done ; as we find here, where we have, I. The public and solemn reading and expounding of the law, v. 1.. 8. II. The joy which the people were ordered to express upon that occasion, v. 9 . . 12. III. The solemn keeping of the feast of tabernacles according to the law, v. 13.. 18.

1. A ND all the people gathered them-JTjL selves together as one man into the street that was before the water-gate; and they spake unto Ezra the scribe, to bring the book of the law of Moses, which the Lord had commanded to Israel. 2. And Ezra the priest brought the law before the congregation, both of men and women, and all that could hear with understanding, upon the first day of the seventh month. 3. And he read therein before the street that ivas before the water-gate, from the moining until mid-day, before the men and the women, and those that could understand: anei the ears of all the people were attentive unto the book of the law. 4. And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Urijah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Mal-chiah, and Hashum, and Hashbadana, Zechariah, and Meshullam. 5. And Ezra opened the book in the sight of all the people ; (for he was above all the people ;) and when he opened it, all the people stood up. 6. And Ezra blessed the Lord, the great God : and all the people answered. Amen, Amen, with Ufting up their hands: and they bowed their heads, and worshipped the Lord with their faces to the ground. 7. ■Vlso Jeshiia, and Bani, and Sherebiah, Ja-min, Akkub, Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pe-laiah, and the Levites, caused the people to understand the law: and the people stood] in their place. 8. So they read in the book.

sense, and caused them to understand the reading.

W e ha\ e here an account of a solemn religious assembly, and the good work that was done in that assembly, to tlie honour of God, and the edification of the church.

I. The time of it was the Jirst day of the seventh month, V. 2. That was the day of the feast of trumtiets, which is called a sabbath, and on which they were to have a holy convocation. Lev. 23. 24. Nuhib. 29. 1. But that was not all; it was on that day that the altar was set up, and they began to offer their burnt-offerings after their return out of captivity, a late mercy in the memory of many then living; in a thankful remembrance of that, it is likely, they had kept this feast, ever since, with more than ordinary solemnity. Divine favours which are fresh in mind, and which ourselves have been witnesses of, should be, and usually are, most affecting.

II. The place was in the street that was before the water-gate, {v. 1.) a spacious broad street, able to contain so great a multitude, which the court of tlie temple was not, for, probably, it was not now built near so large as it had be^n in Solomon's time. Sacrifices were to be offered only at the door of the temple, but praying, and praising, and preaching, v/ere, and are, services of religit n as acceptably performed in one place as in another. When this congregation was thus met in the street of the cityj no doubt, God was with them.

III. The persons that met, were all the people, who were not compelled to come, but voluntarily gathered themselves together by common agreement, as one man; not only men came, but women and children, even as many as were capable of understanding what they heard. Masters of families should bring their families with them to the public worship of God. Women and children have souls to sa\e, and are therefore concerned to acquaint themselves with the word of God, and attend on

j the means of knowledge and grace. Little ones, as they come to the exercise of reason, must be trained up in the exercises of religion.

n . The master of this assembly was Ezra the priest, he presided in this service. None so fit as he to expound and preach, who was such a readv scribe in the law ot his God. 1. His call to the service was very clear; for, being in office as a priest, and qualified as a scribe, the fieqfile spake lo him to bring the book of the law, and read it to them, V. 1. God gave him ability and authority, and then the people gave him opportunity and invitation. Knowledge is spiritual alms, which they that are able should give to every one that needs, ! to everv one that asks. 2. His post was veiy convenient, he stood in a pulpit or tower of wood, which they had made for the word; so it is in the original; for the preaching of the word, that what he said, might be the more "gracefully delivered and the better heard, and that the eyes of the hearers might be upon him, which would engage their attention; as Luke 4. 20, 3. He had several assistants, some that stood with him; {v. 4.) six on his right hand, and seven on his left: either his pulpit was so contrived as to hold them all in a row, as in a gallery, (but then it would scarcely ha.\e been called a tower,) or they had desks a degree lower. Some think that he appointed them to read w hen he was weary; at least, his taking them as assessors witli him, put an honour upon them before the people, in order to their being employed in the same service another time. Others who are mentioned, {y. 7.) seem to have been employed at the same time in other places near at hand, to read and

in the law of God, distinctly, and gave the li expound to th se who could not come within hear-

NEHEMIAH, VIII.

ing of Ezra. Of those also there were 13 priests, whose lips were to keep knowledge, Mai. 2. 7. It is a great niercv to a people tlius to be furnished with ministers 'that are apt to teach; happy was Ezra in having such assistants as these, and happy those in having such a guide as Ezra.

V. The religious exercises performed in this assembly were not ceremonial, but moral, praying and preaching. Ezra, as president of the assembly, was, 1. The fieofile's mouth to Gorf, and they aflfec-tionately joined with him, v. 6. He blessed the Lord as tlie great God, gave honour to him, by praising his perfections, and praying for his favour; and the people, in token of their concurrence with him, both m prayers and praises, said, Amen, Ainen, and lifted up their hands, in token of their desire being toward God, and all their expectation from him; they also bowed their heads, in token of their re\ erence of him and subjection to him. Thus we must adore God, and address ourselves to him, when we are going to read and hear the word of God, as those that see God in his word, very great and very good. 2. God's mouth to the fieofile, and they attentively hearkened to him. This was the chief business of the solemnity, and observe,

(1.) Ezra brought the law before the congregation, V. 2. He had taken caie to provide himself with the best and most correct copies of the law; and what he had laid up for his own use and satisfaction, he here brought forth, as a good householder, out of his treasury, for the benefit of the church. Observe, [1.] The book of the law is not to be confined to the scribes' studies, but to be brought before the congregation, and read to them in their own language. [2.] Mmisters, when they go to the pulpit, should take their Bibles with them; Ezra did so; thence they must fetch their knowledge, and according to that, rule they must speak, and must show that they do so. See 2 Chron. 17. 9.

(2.) He opened the book with great reverence and solemnity, in the sight of all thefieofle, v. 5. He brought it forth with a sense of the great mercy of God to them in giving them that book: he opened it with a sense of his mercy to them in giving them lea> e to read it, that it was not a spring shut up, and a fountain sealed. The taking of the book, and the ofienirig of the seals, we find celebrated with joy and praise, Rev. 5. 9. Let us learn to address ourselves to the services of religion with solemn stops and pauses, and not go about them rashly; let us consider what we are doing, when we take God's book into our hands, and open it, and so also when we bow our knees in pi-ayer; and what we do, let us do it deliberately, Eccl. 5. 1.

(3.) He and others read in the book of the law, from morning till noon, {v. 3.) and they read distinctly, V. 8. ' Re iding the holy scriptui-es in religious assembhes, is an ordinance of God, whereby he is honoured, and his church edified. And, upon special occasions, we must be willing to attend for many hours together on the reading and expounding of the word of God: they here were thus employed six hours. Let those that read and preach the word, leam also to deliver themselves distinctly; as those who understand what they say, and are affected with it themselves, and who desire that those they speak to, may understand it, retain it, and be affected with it likewise. It is a snare for a man to devour that which is holy.

(4.) What they read, they expounded, showed the intent and meaning of it, and what use was to be made of it; they gave the sense in other words, that they might cause the /leofile to miderstarul the reading, v. 7, 8. Note, [1.] It is requisite that those who hear the word, should understand it, else it is to them but an empty sound of words.

Matth. 24. 15. [2.] It is therefore required of those who are teachers by office, that they explain the word, and give the sense of it. U^iderstanaest thou what thou readesC? And, Have ye understood all these things'/ are good questions to be put to the hearers; but, Hotv should we, except some one guide us? is as proper a question for them to put to their teachers, Acts 8. 30, 31. Reading is good, and preaching good, but expounding brings the reading and the preaching together, which makes the reading the more intelligible, and the preaching the more convincing.

(5.) The people conducted themselves very properly, when the word was read and opened to them.

[1.] With great reverence. When Ezra opened the book, all the people stood up, {v. 5.) thereby showing respect both to Ezra and to the word he was about to read. It becomes servants to stand when their master speaks to them; in honour to their master, and to show a readiness to do as they are bidden.

[2. ] With what fixedness and composedness they stood in their place; (y. 7.) several ministers were reading and expounding at some distance from each other, and each of the people kept his post, did not go to hear first one and then another, to make remarks upon them, but stood in his place, that he might neither give disturbance to another, nor receive any disturbance himself.

[3. ] With great attention and a close application of mind; the ears of all the people were unto the book of the law, {v. 3.) were even chained to it, they heard readily, and minded every word. The word of God commands attention, and deserves it. If through carelessness we let much slip in hearing, there is danger that through forgettulness we shall let all slip after hearing.

9. And Nehemiah, which is the Tirsha-Iha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people, This day is holy unto the Lord your God; mourn not, nor weep. For all the people wept when they heard the words of the law. 10. Then he said unto them, Go your way, eat the far, and drink the sweet, and send portions unto them for whom nothing is prepared: for this day is holy unto our Lord : neither be ye sorry; for the joy of the Lord is your strength. 11. So the Levites stilled all the people, saying. Hold your peace; for the day is holy; neither be ye grieved. 12. And all the people went their way to eat, and to drink, and to send portions, and to make great mirth, because they had understood the words that were declared unto them.

We may observe here,

I. How the people were wounded with the words of the law, that were read to them. The law works death, and speaks teri-or, shows men their sins, and their misery and danger bec;iusc of sin, and thunders a curse against every one tliat continues not in every part of his duty. Thei-efore when they heard it, they all wept; (v. 9.) it was a good sign tliat their hearts were tender, like Josiah's, when he heard the words of the law. They wept to think liow they had offended God, and exposed themselves, by their many violations of the law; when some wept, all wept, for they all saw them selves guilty before God.

NEHEMIAH, VJII.

873

II. How they were healed and comforted with the words of peace, that were spoken to them. It was well that they were so mu'jh affected with the word of God, and received the impressions of it; but they must not exceed in their mourning; especially not at this time, because the day was holy to the Lord, it was one of the solemn feasts on which it was their duty to rejoicfe. And even sorrow for sin must not hinder our joy in God, but rather lead to it, and prepare us for it.

1. The masters of the assembly endeavoured to pacify them, and encourage them. Now Nehemiah IS brought in, and not before in this chapter: he took notice of the people's weeping, Ezra was pleased to see them sj affected witli the word, but Nehemiah obscr\ ed to him, and Ezra concurred in the thought, that it was n iw unseasonable; this day was holy, it is called a sabbath, (Lev. 23. 24.) and therefore was to be celebrated with joy ciud praise, not as if it were a day to afflict the souls. (1.) They forbade the people to mourn and weeji; {v. 9.) Be not sorry, (v. lOJ Hold your /leace, neither be ye grieved, v. 11. Every thing is beautiful in its season; as we must not be merry when God calls Co mourning; so we must not frighten and afflict ourselves when God has given us occasion to rejoice. Even sorrow for sin must not grow so excessive, as to hinder our joy in God, and our cheerfulness in his service. (2.) They commanded them to testify their joy, to put oji the garments of firaise instead of Che sfiirit of heaviness. They allowed them, in token of their joy, to feast themselves, to eat and drink better than on other days, to eat the fat, and drink the sweet: but then it must be, [1.] With charity to the poor; " Send portions to them for Tvhom nothing is firefiared, that your abundance may supply their want; that they may rejoice with you, and their loins may bless you." Christ directs those that make feasts, to invite their poor neighbours, Luke 14. 13. But it is especially the duty of a religious feast, as well as of a religious fast, to draw out the soul to the hungry, Isa. 58. 7, 10. God's bounty should make us bountiful. Many will eat the fat, and drink the sweet themselves, even to excess, that will never allow portions, nor scarcely crums, to the poor, who may read their own doom in the parable of the rich man, Luke 16. 19, 8cc. But such know not, or consider not, what God gave them their estates for. Observe, We must not only give to those that offer themselves, but send to those that are out of sight. The liberal devises liberal things, and seeks objects of charity. [2.] It must be with piety and devotion; the joy of the Lord is your strength. Let it not be a carnal sensual joy, but holy and spiritual, the joy of the Lord, joy in the goodness of God, under the conduct and government of "ilie grace of God; joy arising from our interest in the love and favour of God, and the tokens of his fa\our. This joy will be your strength, therefore encourage it; it will be your strength, First, For the performance of the other duties of the feast; the more cheerful we are in our religious exercises, the more we shall abound in them. Secondly, For all which you ha\e to do, in conformity to the law of God which has been read to you. Holy jov will be oil to the wheels of our obedience. Thirdly, For the resisting of your enemies that are plotting against you. The joy of the I^ord will arm us against the assaults of our spiritual enemies, and put our mouths out of taste for those pleasures with which the tempter baits his hooks.

2. The assembly complied with the directions that were given them. Their weeping was stilled, (v. 11.) anA they made great jnirth,v. 12. Note, We ought always to have such a command of every passion, as that, however it may break out, it may soon be restrained and called in again, when we

Vol. II.—5 S

are convinced that it is either unreasonable or un-seasonatile. He that has such a rule as this over his own sfiirit, is better than the mighty. Observe, (1.) After they had wept, they rejoiced; holy mourn-hig makes way for holy mirth; they that sow in tears, shall reap in joy; they tliat tremble at the convictions of the word, may triumph in the consolations of it. (2.) The ground ot their joy was very good; they made mirth, not because they had the fat to eat, and the sweet to drink, and a deal of good company, but because they h,.d understood the words that were declared to them. Note, [1.) To have the holy scriptures v>ith us, and helps to understand them, is a \ ery great mercy, which we have abundant reason to rejoice in. Bibles and ministers are the joy of God's Israel. [2.] The better we understand the word of God, the more comfort we shall find in it; for the darkness of trouble arises from the darkness of ignorance and mistake. When the words were first declared to them, t^ev wept, but when they understood them, they rejoiced, finding, at length, precious promises made to those who repented and reformed, and therefore there was hope in Israel.

13. And on tlie second day v\eie gathered together the chief of the fathers of all the people, the priests and the Levites, unto Ezra the scribe, even to understand the words of the law. 14. And thej'' found written in the law which the Lord had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month: 15. And that they should pubhsh and proclaim in all their cities, and \\\ Jerusalem, saying, Go forth unto the mount, and fetch olive-branches, and pine-branches, and myrtle-branches, and palm-branches, and branches of thick trees, to make booths, as ?ns written. 16. So the people went forth, and brought them^ and made themselves booths, every one upon the roof of his house, and in their courts, and in the courts of the house of God, and in tiie street of the water-gate, and in the street of the gate of Eph-raim. 17. And all the congregation of them that were come again out of the captivity made booths, and sat under the booths: for since the days of Jeshua the son of Nun, unto that day, had not the children of Isiael done so. And there was very great gladness. 18. Also day by day, from the first day unto the last day, he read in the book of the law of God. And they kept the feast seven days; and on the eighth day was a solemn assembly, according unto the manner.

We have here,

I. The people's renewed attendance upon the word. They had spent the greatest part of one day in praying and hearing, and yet were so far from being weary of that new moon and sabbath, that, the next day after, though it was no festival, the chief of them came together again to hear Ezra expound, {y. 13.) which they found more de

NEHEMIAH, IX.

lightful and gainful than any worldly pleasure or profit whatsoever. Note, The more we con\ erse with the word of God, if we rightly understand it, and be affected with it, the more we shall covet to converse with it, and to increase in our accjuaint-ance with it, saying. How sweet are thy words Jinto my mouth! They that understand the scriptures well, will still be desirous to understand them better. Now the priests and the Levites themselves came with the chief of the fieofile to Ezra, that prince of expositors, to understand the words of the law, or, as it is in margin, that they might instruct in the words of the law; they came to be t.iuglu themselves, that they might be qualified to teach others. Observe, 1. Though, on the first day, Ezra's humility had set them on his right harid, and on hvi left, as teachers with hi?n, {v. 4, 7.) yet now, they being by trial made more sensible than e\ er of their own deficiencies, and his excellencies, on the second day, their humility set them at Ezra's feet, as learners of him. 2. Those that would teach others, must themselves receive insti-uction. Priests and Le\ ites must be taught first, and then teach.

II. The people's ready obedience to the word in one particular instance, as soon as they were made sensible of their duty therein. It is probable that Ezra, after the wisdom of his Xiod (hat was in his hand, (Ezra 7. 25.) when they applied themselves to him for instruction out of the law on the second d ly of the seventh month, read to them those laws which concerned the feasts of that month, and, among the rest, that of the feast of the tabernacle. Lev. 23. 34. Deut. 16. 13. Ministers should preach not only that which is true and good, but that which is seasonable, directing to the work of the day in its day.

Here is, 1. The divine appointment of. the feast of tabernacles reviewed, v. 14, 15. They found written in the law a commandment ccncernng it. They that diligently search the scriptures, will find \ h se things written there, which they had forgotten, or not duly considered. This feast of tabernacles was a memorial of their dwelling in tents in the wilderness, a representation of our tabernacle-state in tliis world, and a type of the holy joy of the gos-

f)el-church. The conversion of the nations to the aith of Christ is foretold under the figure of this feast; (Zech. 14. 16.) they shall come to keefi the

feast of tabernacles, as having no continuing city.

This feast v/as to be proclaimed in all their cities. The people were themselves to fetch boughs of trees, (thev of Jerusalem fetched them from the mount of Olives,) and to make booths or arbours, of them, in which they were to lodge, (as much as the weather would permit,) and to make merry during the feast.

2. This appointment religiously observed, v. 16, 17. Then we read and hear the word acceptably and profitably, when we do according to what is written tlierein; when what appears to be our duty, after it has been neglected, is revived.

(1.) They observed the ceremony; they sat in booths, which the priests and Levites set up in the courts of the temple: those that had houses of their own, set up booths on the roi fs of them, or in their courts; and those that had not such conveniences, set them up in the streets. This feast had usu Uy been observed, (2 Chron. 5. 3. Ezra 3. 4.) but ne\ er with siich solemnity as now, since Joshua's time, when they were newly settled, as they were now newly re-settled in Canaan. That man loves his house too well, that cannot find in his heart to quit it, a while in compliance either with m ordinance or with a providence of God.

(2.) They minded the substance; e'se the cere-m 'N, how sitrnificant soever, had been insignificant. [1.] Tliey did it with gladness; with very

great gladness, rejoicing in God, and his goodness to them. All their holy feasts, but this especially, were to be celebrated with joy, which would be much for the honour of God, and their encouragement in his service. [2.] They attended the reading and expounding of the word of God, during all the days of the feast, v. 18. They improved their leisure for this good work: spare hours cannot be better spent than in studying the scriptures, and conversing with them. At this feast of tabernacles, Ciod appointed the law to be read, once in seven years: whether this was that year of release in which that service was to be performed, (Deut. 31. 10, 11.) does not appear: however they spent all the days of the feast in that good work, and on the eighth day was a solemn assembly, as God had appointed, in.which they finished the solemnity the 22d day of the month, yet did not scatter, for the 24th day was appointed to be spent in fasting and prayer. Holy joy must not indispose us for godly sorrow, any more than godly sorrow for holy joy.

CHAP. IX.

The tenth day of the seventh month between the feast of Trumpets, (eh. 8. 2.) and the feast of Tabernacles, (t. 14.) was appointed to be the day of atonement; we have no reason to think but that it was religiously observed, though it is not mentioned. But here we have an account of an occasional fast that was kept a fortnight after, with reference to the present posture of their affairs, and it was, as that, a day of humiliation. There is a time to weep as well as a time to laugh. We have here an account, I. How this fast was observed, v. 1 . . 3. II. What were the heads of the prayer that was made to God on that occasion, wherein they made a thankful acknowledgment of God's mercies, a penitent confession of sin. and a humble submission to the righteous hand of God in the judgments that were brought upon them, concluding with a solemn resolution of new obedience, v. 4.. 38.

l.l^l'OW in the twenty and fourth day X^ oftliis month the chikhen of IsraeJ were assembled with fasting, and with sack-clothes, and earth upon them. 2. And the seed of Israel separated themselves from all strangers, and stood and confessed their sins, and the iniquities of th<'ir fathers. 3. And they stood up in their place, and read in the book of the law of the Lord their God one fourth part of the day, and avother fourth part they confessed, and worshipped the Lord their God

We have here a general account of a public fast which the children of Israel kept, ])rolial)ly, by order from Nehemiah, by and with the advice and consent of the chief of the fathers. It was a fast that men appointed, but such a fast as God had chosen; for,

1. It was a day to afflict the soul, Isn. 58. 5. Probably they assembled in tlie courts rf the temple, and they there appeared in sackclcth, and in the posture of mourners, with eartli (n their heads, v. 1. By these outward expressions of st rrow and humiliation they gave glory to God, took shame to themselves, and stirred up one another to rc]Kiit-ance. They were restrained fi-om wrr/iing, ch. 8. 9. but now they were directed to \\eep. The joy of cur holy feasts must give way to the sorrow of our solemn fasts when they come. Every thing is beautiful in its season.

2. It was a day to loose the bands of wickedness, and that is the fast that God Irs chosen. Is;. 58. 6. Without lliis, spreading sackcloth and asl.es under

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us, is Imt a jest. The seed of Israel, because they were a lioly seed, appropriated to God, and more excellent than their neighbours, sefiarated them-stlves from all strangers, with whom they had mingled themselves, and joined in affinity, v. 2. Ezra had sejjaratcd them from their strange wives some years before, but they had relapsed into the same sin, and had either made mai-riages, or at least, made friendships, with them, and contracted such an intimacy as was a snare to them. But now they separated themselves from the strange children, as well as from the strange wi\ es. They that intend by prayers and covenants to join themselves to God, nmst separate themselves from sin and sinners; for tvhat communion hath light with darkness?

3. It was a day of communion with God; they fisted to fiitn, even to him; (Zech. 7. 5.) for, (1.) They spake to him in prayer, offered their pious and devout affections to him, in the confession of sin, and the adoration of him as the Lord and their God. Fasting without prayer, is a body without a s^ul, a worthless carcase (2.) They neard him speaking to them by his word, for they read in the book of the law, which is very proper on fasting days, that, in the glass of the law, we may see our deformities and defilements; and kn w what to acknowledge, and what to amend. The word will direct and quicken prayer, for by it the Spirit helps our praying infirmities. Observe how the time was equally divided between these two. Three hrurs (for that is the fourth part of a day) they spent in reading, expounding; and applying the scriptures; and three hours in confessing sin, and praying; so that they stayed together six hours, and spent all the time in the solemn acts of religion, without saying, Behold what a weariness is it! l"he varying of the exercises made it less tedious, and, as the \n ord they read, would furnish them with matter for prayej', so jjrayer would make the word more profitable. Bishop Patrick thinks that they spent the whole twelve hours of the day in devotion, that from six o'clock in the morning till nine they read, and then from nine to twelve they pr.'.yed; from twelve to three they read again, and from'three till six at night they prayed again. The work of a fast day, is a good work, and therefore we should endeavour to make a day's work, a go(,d day's work of it.

4. Then stood up upon the stairs, of the Levites, Jeshua, and Bani, Kadmiel, She-baniah, Bunni, Sherebiah, Bani, mid Che-nani, and cried with a loud voice unto the Lord their God. 5. Then the Levites, Jeshua, and Kadmiel, Bani, Hashabniah, Sherebiah, Hodijah, Shebaniah, and Peth-ahiah, said. Stand up, and bless the Lord your God for ever and ever ; and blessed be tliy glorious name, which is exalted above all blessing and praise. 6. Thou, even thou, art LoFiD alone: thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, the seas, and all that is therein, and thou preserves! them all; and the host of heaven worshippeth thee. 7. Thou art the Lord the God, who didst choose Abram, and broughtest him forth out of Ur of the Chal-dees, and gavest him the name of Abraham : 8. And foundest his heart faithful

before thee, and madest a covenant with him, to give the land of the Canaanites, the Hitliles, the Amorites, and the Periz-zites, and the Jebusites, and the Girgashites, to give //, / say, to his seed, and hast performed thy words ; for thou art righteous: 9. And didst see the affliction of our fathers in Egypt, and heardest their cry by the Jved Sea: 10. And showedst signs and wonders upon Pharaoh, and on all his ser vants, and on all the people of his land ; for thou knewest that they dealt proudly against them: so didst thou get thee a name, as it is this day. 11. And thou didst thvide the sea before them, so that they went through the midst of the sea on the dry land ; and their persecutors thou threw-est into the deeps, as a stone into the mighty waters. 12. Moreover, thou leddest them in the day by a cloudy pillar, and in the night by a pillar of fire, to give them light in the way wherein they should go. 1.3. Thou camest down also upon mount Sinai, and spakest with them from heaven, and gavest tliem right judgments and true laws, good statutes and commandments: 14. And madest known unto them thy holy sabbath, and commandedst them precepts, statutes, and laws, by the hand of Moses thy servant: 15. And gavest them bread from heaven for their hunger, and broughtest forth v\ ater for them out of the rock for their thiist, and promisedst them that they should go in to possess the land which thou hadst sworn to give tiiem. 16. But they and our fathers dealt proudly, and hardened their necks, and hearkened not to thy commandments, 17. And refused to obey, neither were mindful of the wonders that thou didst among them ; but hardened their necks, and in their rebellion appointed a captain to return to their bondage: but thou art a God ready to pardon, gracious and merciful, slow to anger, and of great kindness, and forsookest them not. 18. Yea, when they had made them a molten calf, and said, This is thy god that brought thee up out of Egypt, and had wrought great provoca tions; 19. Yet thou, in thy'manifold mer cies, forsookest them not in the wilderness: the pillar of the cloud departed not from them by day, to lead them in the way^; neither the pillar of fire by night, to show them light, and the way wherein they should go. 20. Thou gavest also thy goo^ Spirit to instruct them, and withheldest not thy manna from their mouth, and gavest them water for their thirst. 21. Yea, forty years didst thou sustain them in tjie u ildet-ness. so that they lacked nothing; their

NEHEiMlAH, IX.

clothes waxed not old, and their feet swelled not. 22. Moieovej-, thou gavest tlieni kingdoms and nations, and didst divide them into coiners : so they possessed the land ol" Silion, and the land of the king of Hesh-bon, and the land of Og king of Bashan. 23. Their children also multipliedst thou as the stars of heaven, and broughtest them into the land, concerning which thou hadst promised to their fathers, that they should go in to possess it. 24. So the children went in and possessed the land, and thou subduest before them the inhabitants of the land, the Canaanites, and gavest them into their hands, with their kings, and the people of the land, that they might do with them as they would. 23. And they took strong cities, and a fat land, and possessed houses full of all goods, wells digged, vineyards, and olive-yards, and fruit-trees in abundance: so they did eat, and were filled, and became fat, and delighted themselves in thy great goodness. 26. Never-d.eless they were disobedient, and rebelled against thee and cast thy law behind their backs, and slew thy prophets, which testified against them to turn them to thee; and they wrought great provocations. 27. Therefore thou deliveredst them into the hand of their enemies, who vexed them : and in the time of their trouble, when they cried unto thee, thou heardest them from heaven ; and, according to thy manifold mercies, thou gavest them saviours, who saved them out of the hand of their enemies. 28. But after they had rest, they did evil again befoie thee: therefore leftest thou them in tlie hand of (heir enemies, so that they had the dominion over them : yet when they returned, and cried unto thee, thou heardest them from heaven ; and many times didst thou deliver them, according to thy mercies; 29. And testifiedst against them, that thou mightest bring them again unto thy law: yet they dealt proudly, and hearkened not unto thy commandments, but sinned against thy judgments, (which if a man do, he shall live in them,) and withdrew the shoulder, and hardened their neck, and would not hear: 30. Yet many years didst thou forbear them, and testifiedst against them by thy Spirit in thy prophets; yet would they not give ear: therefore gavest thou them into the hand of the people of the lands. 31. Nevertheless, for thy great "" mercies' sake, thou didst not utterly consume them, nor forsake them; for thou art a gracious and merciful God. 32. Now therefore, our God, the great, the mighty, and the tenible God, who keepest cove-

nant and mercy, let not all the trouble seem httle before thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our piopliets, and on our fathers, and on all thy people, since the time of the kings of Assyria unto this day. 33. Howbeit, thou art just in all that is brought upon us; for thou hast done right, but we have done wickedly : 34. Neither have our kings, ou» princes, our priests, nor our fathers, kept thy law, nor hearkened unto thy commandments and thy testimonies, wherewith thou didst testify against them. 35. For they have not served thee in their kingdom, and in thy great goodness that tiiou gavest them, and in the large and fat land which thou gavest before them, neither turned they from their wicked works. 36. Behold, we are servants this day; andybr the land that thou gavest unto our fathers, to eat the fruit thereof, and the good thereof, behold, we are servants in it: 37. And it yieldeth much increase unto the kings whom thou hast set over us because of our sins: also they have dominion over our bodies, and over our cattle, at their pleasure, and we are in great distress. 38. And because of all this, we make a sure covenant, and write it: and our princes, Levites, and priests, seal u?ito it.

We have here an account how the work of this fast-day was carried on.

I. The names of the ministers that were em ployed. They are twice named, {v. 4, 5.) onlj with some variation of the names. Either they prayed successively, according to that mile which t!ie apostle gives, (l Cor. 14. 31.) Ye may all'jiro-fihecy 07ie by one; or, as some think, there were eight several congregations at some distance fi-om each other, and each had a Levite to preside in it.

II. The work itself they employed themselves in; 1. They prayed to God, cried to him with a loud voice, (r. 4.) for the pardon of the sins of Israel, and God's favour to them. They cried aloud, not that God might the better hear them, as Baal's worshippers, but that the people might, and to excite their fervency. 2. They praised God; for the work of praise is not unseasonable on a fost-day: in all acts of devotion, we must aim at this, to give unto God the gloi-y due to his name.

The summary of their prayers we have here upon record; whether drawn up befi re, as a directory to the Levites what to enlarge on, or recollected after, as the heads of what they had in prayer enlarged upon, is uncertain. Much moie, no doubt, was said than is here recorded; else confessing and worshipping God had not taken up a fourth part of the day, much less two-fourths. In this solemn address to God, we have, (1.) An awful adoration of God, as a perfect and glorious Being, and the Fountain of all beings, 7' 5, 6. The congregation is called upon to signif) their concurrence herewith, by standing up; ancl so the minister directs himself to God, Blessed bt thy glorious name. God is here adored, [1.] As the one only living and true God; Thou art Jeho vah alone, self-existent and independent; thcrt Is

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no God beside thee. [2.] As the Creator of all things; Thou hast made heaven, earth, and seas, and all that is in them. The first article of our creed is fitly made the first article of our praises. [3J As the great Protector of the whole creation; "Thou preservest in being all the creatures thou hast given being to." God's providence extends itself to the highest beings, for they need it, and to the meanest, for they are not slighted by it. What God has made, he will preserve; what he does, is firm, Eccl. 3. 14. [4.] As the Object of the creatures' praises; The host of heaven, the world of holy angels, ivorshifi/ieth thee, v. 6. But thy name is exalted above all blessing and praise; it needs not the praises of the creatures, nor is any addition made to its glory by those praises. The best performances in tlie praising of God's name, even those of the angels themselves, fall infinitely short of what it deserves. It is not only ex-ilted above our blessing, but above all blessing. Put all the praises of hea\'en and earth together; and the thousandth pai't is not said of what might and should be, said of the glory of God. Our goodness ex-Undeth not to him.

(2.) A thankful acknowledgment of God's favours to Israel, many of which are here reckoned up in order before him, and very much to the purpose, for, [1.] We must t^ike all occasions to mention the lo\ ing kindness of the Lord, and in every prayer give thanks. [2.] When we are confessing our sins, it is good to take notice of the mercies of God, as the aggravations of our sins, that we may be the more humbled and ashamed, and call ourselves by the scandalous name of ungrateful. [3.] When we are seeking to God for mercy and relief in the time of distress, it is an encouragement to our faith and hope, to look back upon our own and our fathers' experiences; "Lord, thou hast done well for us formerly, shall it be all undone again? Art thou not the same God still?"

Let us briefly observe the particular instances of God's goodness to Israel here recounted.

First, The call of Abraham, xu 7. God's favour to him was distinguishing; Thou didst choose him; his grace in him was powerful to bring him out of Ur of the Chaldees, and, in giving him the name of Abraham, he put honour upon him as his own, and assured him that he should be the father of many nations. Look unto Abraham your father, (Isa. 51. 2.) and see free grace glorified in him.

Secondly, The covenant God made with him, to give the land of Canaan to him and his seed, a type of the better country, v. 8. And this covenant was sure, for God found Abraham's heart faithful before God, and therefore found it so, because he made it so, (for faith is not of ourselves, it is the gift of God,) and therefore performed his words; for luith the ufiright he will show himself uftright, and wherever he finds a faithful heart, lie will be found a faithful God.

Thirdly, The deliverance of Israel out of Eg^'pt, ■V. 9--11. It was seasonable to remember this, now that they were interceding for tlie perfecting of their deliverance out of Babylon. They were then delivered, in compassion to their affliction, in answer to their cry, and in resistance of the pride and insolence of their persecutors: wherein they dealt proudly, God showed himself above them, (Exod. 18. 11.) and so gat him a name; for he said, / will get me honour upon Pharaoh; even to this day, the name of God is glorified for that wonderful work. It was done miraculously: signs and wonders were showed for the effecting of it; their deliverance was in the destruction of their enemies; they were thrown into the deeps, as irrecoverably as a stone into the mighty waters.

Fourthly, The conducting of them through the

wilderness, by the pillar of clcud and fire, which showed theni which way they should go, when tliev slioukl remi)ve, and when and where they should rest; directed all their stages, and all their steps, V. 12. It was also a visible token of God's presence with them, to guide and guard them. They mention this again, {v. 19.) observing, that though they had by their sins pro\oked God to withdraw from them, and leave them to wander and perish in the by-paths of the wilderness, yet in his manifold mercy he continued to lead them, and took not away the pillar of cloud andjire, v. 19. When mercies, though forfeited, are continued, we are bound to be doubly thankful.

Fifthly, The plentiful provision made for them in the wilderness, that they might not perish foi hunger; Thou gavest them bread from heaven, and water out of the rock, {v. 15.) and, to hold up their hearts, a promise that they should go in, and possess the land of Canian. They had meat and drink, food convenient in the way, and the good land at their journey's end; what would they more? This also is repeated, {v. 20, 21.) as that which was continued, notwithstanding their provocations; Forty years didst thou sustain them. Never was people so long nursed, and so tenderly; they were wonderfully provided for, and, in so long a time, their clothes waxed not old, and, though the way was rough and tedious, their feet swelled not, for they were carried as upon eagles' wings.

Sixthly, The giving of the law upon mount Sinai. This wns the greatest favour of all that was done them, and the greatest honour that was put upon them. The Lawgiver was very glorious, v. 13. "Thou didst not send only, but camest down thyself, and spakest with them," Deut. 4. 33. The law given, was very good; no nation under the sun had such right judgments, true laws, and good statutes, Deut. 4. 8. The moral and judicial precepts true and right, founded upon natural equity, and the eternal reasons of good and evil; and even the ceremonial institutions good, tokens of God's goodness to them, and types of gospel-grace. Particular notice is taken of the law of the 4th commandment as a great favour to them; Thou madest known unto them thy holy sabbath, which was a token of God's particular favour to them, distinguishing them from the nations who hnd revolted from God, and qui^e lost that ancient part of revealed religion; and was likewise a means of keeping up their communion with him. And with the law and the sabbath, he gave his good spirit to instruct them, V. 20. Beside the law given en mount Sinai, the five books of Moses, which he wrote o* he was moved by the holy Ghost, were constant instructions to them, particularly the book of Deuteronomy, in which God's Spirit by Moses instructed them fuUv. Bezaleel was filled with the Sfiirit of God; (Exod. 31. 3.) so was Joshua; (Numb. 27. 18.) and Caleb had another spirit.

Seventhly, The putting of them in possession of Canaan, that good land, kingdoms and nations, v. 22. They were made so numerous as to replenish it, (t. 23.) and so victorious as to be masters of it; (v. 24.) the natives were given into their hands, that they might do with them as they would, set their feet, if they ple;ised, on the necks of theii kings. Thus thev gained a happy, settlement, v. 25. 'Look upon thcir'cities, and you see them strong and well fortified. Look into their hoiises, and you find them fine and well furnished, filled with all sorts of rich goods. Take a view of tl.e countns and you will say that you never saw such a fat land, so well stored with vineyards and olive yards. All these they found made readv to their hands; so they delighted themselves in the gifts of God's great goodness. Thev could not wisli tt be more e;.sy o-

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liappy than they were, or might ha\ e been, in Canaan, had it not been their own fault.

Eighthly, God's great readiness to pardon their sins, and work deli\erance for them, wlien they had, by their provocations, brought his judgments upon themselves. When they were in the wilderness, they found him a God ready to fiardon, {ik 17.) a God of pardons, so the margin reads it, who had proclaimed his name Vwgvg, forgiving iniquity, lra?isgrcssion and sin; who has power to forgi\e sin, is wiUing to forgive, and glories in it. Though they forsook him, he did not forsake them, as justly he might have done, but continued his care of them, and favour to them. Afterward, when they were settled in Canaan, and sold themselves by their sins into the hands of their enemies, upon their submission and humble request, he gave them saviours, {v. 27.) the judges, by whom God wrought many a great deliverance for them, when they were on the brink vi ruin. This he did, not for any merit of their's, for they deserved nothing but ill, but according to his mercies, his manifold mercies.

JVinthly, The admonitions and fair warnings he gave them by his servants the prophets. Wlien he delivered them from their troubles, he testified against their sins, (v. 28, 29.) that they might not nnisconstrue their deliverances as connivances at their wickedness. * That which was designed in all the testimonies which the prophets bore against them, was, to bring them again to (iod's law, to lay tlieir necks under its yoke, and walk by its rule. The end of our ministry, is, to bring people to God, by bringing them to his law, not to bring them to (Mirselves, by bringing them under any law of our's. This we liave again, v. 30, lyiou testjfiedst against them by thy Sfiirit'in thy ^irofihets. The testimony of the prophets was the testimony of the Spirit in tlie prophets, and it was the spirit of Christ in them. 1 Pet. 1. 10, 11, They s/mke as they were moved by the Holy Ghost, and what they s lid is to be received accordingly. God gave them his Sfiirit to instruct them, (i'. 20.) but they not receiving that instruction, he did by his Spirit testify against them; if we will not suffer God's word to teach 'and rule us, it will accuse and judge us. God sends pr ])hets, in compassion to his people, (2 Chron. 36. 15.) that he may not send judgments.

Teyithlti, The lengthening out of his patience, and the moder itingof his rebukes. Many years did he forbear them, {y. 30.) as loath to punish them, and waiting to see if they would repent; and when he did pimish them, he did not utterly consume them nor forsake them, v. 31. Had he forsaken them, they had been utterly consumed; but he did not st'r up all his wratli, for he designed their reformation, not their destruction.

Thus do they multiply, thus do they magnify, the mstances of God's goodness to Israel, and we should do in like manner, that the goodness of God, duly considered by us, may lead us to repentance, and overcome our badness; the more thankful we are for God's mercies, the more humbled we shall be for our own sins.

3. Here is a penitent confession of sin, their own sms, and the sins of their fathers. The mention of these is interwoven with the memorials of God's fa-sours, that God's goodness, notwithstanding their provocations, might appear the more illustrious, and their sins, notwithstanding his favours, might ■appear the more heinous. Many ])assages in tliis acknowledgment of sins and mercies are taken from Ezek. 20. 5--26. as will appear by comparing those verses with these; for the word of God is of use to direct us in prayer, and by what he says to us, we mav lerirn what to saj' to him.

[1.] Tiiey begin with the sins of Israel in the wilderness; they, even our fathers, (so it might bet-

ter be read,) dealt firoudly, (though, considering what they were, and how Litely they were come out of sla\'ery, they had no reason to be proud,) and hardened their necks, v. 16. Pride is at the bottom of men's obstinacy and disobedience; they think it below them to bow their necks to God s yoke, and a piece of state to set up their own will in opposition to the will cf God himself. Theie were two things which they did not duly give heed to, else they had not done as they did. The word of (iod they heard, but they did not hearken to God's commandments. And the works of God they saw, but they were not mindful of his wonders: had they duly considered them as miracles, they would have obeyed from a principle of faith and holy fear; had they duly considered them as mercies, they would have obeyed from a principle of gratitude and holy love. But when men make no right use either of Gfid's ordinances, or of his providences, what can be expected from them? Two great sins are here specified, wliich they were guilty of in the wilderness; meditating a return, i^/rs^. To Egyptian slavery, vvhich, for the sake of the garlick and onions, the\' preferred before the glorious liberty of the Is raei of God, attended with some difficulty and inconvenience. In their rebellion, they appointed a captain to return to their bondage, in distrust of God's power, and contempt of his good promise, v. 17. Secondly, To Egyptian idolatry; Met/7«orff a molten calf, and were so sottish as to say. This is thy God.

[2.] 'i'hey next bewail the provocations of their fathers after they were put in possession of Canaan. Thcugh there they delighted themselves in God's great goodnets, yet that would not prevail to keep them ch se to him; for, nevertheless they were disobedient, {v. 26.) and wrought great provocations. For, First, They abused God's prophets, slew them because they testified against them, to turn them to God; (v. 26.) so returning the greatest injury for the greatest kindness. Secondly, They abused his favours, after they had rest, they did evil again, {v. 28.) nr't wrought upon, either by their troubles, or their deliverances out of trouble. Neither fear nor love would hold them to their duty.

[3.] They, at length, come nearer to their own day, and lament the sins whii h had brought those judgments upon them, which they had long been groaning under, and were now but in part delivered from: He have done wickedly; {v. 33.) our kings, our firinces, our firiests, and our fathers, have all been guilty, and we in them, v. 34. Two things they charge upon themselves, and their fathers, as the cause of theii- trouliles. First, A contempt of the good law God had given them. They sinned against thy judgments, the dictates of divine wisdom, and the demands of divine so\ ereignty: though they were told how much it would be for their own advantage to govern themselves by them, f r if a man do them, he shall live in them, {v. 29.) yet they would not do them, and so, in effect, said, that they would not live; they forsook their own mercies. This abridgment of the covenant. Do this, and Ive, is taken from Ezek. 20. 13. and is quoted, Gal. 3. 12. to prove that the law is not of faith; it was not then as it is now. Believe and lix'e, yet they gave a withdrawing shoulder, so it is in the margin. They pretended to lay their shoulders under tlv buT'then of (iod's law, and put their shoulders to the work, but they proved withdrawing shoulders, they soon flew off, would not keep to it, would not abide by it; when it came as we say, to the settin ■■ to, they shrunk I)ack, and would not hear; tliey had a backsliding heart. And though God by his prophets called t em to return, they would not give ear; (t. 30.) he stretched out his hands, but -no one regarded. Sccojidly, A contempt of the good land

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God had given them, (i-. 35.) "Our kings have not Hei-vid us in t/itirkingdom, not used their power tor the support of religion; our people have not served thee in the use of the gifts of thy great goodness, and in that large and fat land which tliou not only gavest them by thy grant, but gavest before them by the expulsion of the natives, and the complete victories they obtained over them." They that would not serse God in their own land, were made to ser\ e their enemies in a strange land, as was threatened, Deut. 28. 47, 48. It is a pity that a good land should have bad inhabitants, but so it was with Sf^dom; fatness and fulness often make men pr ud and sensual.

(4.) Here is a humble representation of the judgments of God, which they had been, and were now, under.

[ 1. ] Former judgments are remembered as aggravations of their sins, that they had not taken warning. In the days of the judges, their enemies vexed them; {y. 27.) and when they did evil again, God did again leave them in the hands of their enemies, who could not have touched them, if God had not given them up; but when God left them, they got and kept dominion over them,

[2. ] Their present calamitous state is laid before the Lord; {v. 36, 37.) JV^e are servants this day. Free-born Israelites are enslaved, and the land which they had long held by a much more honourable tenure than grand sergeantry itself, even by immediate grant from the crown of Hea\en to them as a peculiar people above all people of the earth, they now held by as base a tenure as villanage itself, by, from, and under, the kings of Persia, whose vassals they were. A sad change! But see what work sin makes! They were bound to personal service; they have dominion over our bodies; they held all they had, precariously, were tenants at will, and the land-tax that they paid, was so great, that it amounted even to a rack-rent; so that all the rents, issues, and profits of their land, did, in effect, accrue to the king, and it was as much as they could do to get a bare subsistence for themselves and their families out of it: this, they honestly own, was for their sins; poverty and sla\ erv are the fruits of sin; it is sin that bi'ings us unto all our distresses.

(5.) Here is their address to God under these calamities.

[1.] By way of request, that their trouble might not seem little, v. 32. It is the only petition in all this prayer. The t^'ouble was universal; it was come on their kings, princes, priests, prophets, fathers, and all their people; they had all shared in the sin, {y. 34.) and now all shared in the judgment. It was of long continuance, from the time of the king of Assyria, who carried the ten tribes captive, unto this day, "Lord, let it not all seem little, and not worthy to be regarded, or not needing to be relieved." They do not prescribe to God what he shall do for them^ but leave it to him only desiring he would please to take cognizance of it, remembering that when he saw the affliction of his people in Ep;ypt to be great, he came down to deliver them, Exod. 3. 7, 8. In this request, they have an eye to God, as one that is to be feared, for he is the great, the mighty, and the terrible, God; and as one that is to be trusted, for he is our God in covenant, and a God that keeps covenant and mercy.

[2.] By way of acknowledgment notwithstanding, that really it was less than they deserved, v. 33. They own the justice of God in all their troubles, that he had done them no wrong; "We have done wickedly in breaking thy laws, and therefore thou hast done right in bringing all these miseries upon us." Note, It becomes us, when we are under the rebukes of Divine Providence, though ever so sharp,

and ever so long, to justify God, and to judge our seh es; for he will be clear whe7i he judgeth. Ps. 61. 4.

(6.) Here is the result and conclusion of this whole matter; after this long presentation of their case, they came, at last, to this )-esolulion, that they would return to God and to their duty, and oblige themselves never to forsake God, but always to continue in their duty. " Because of all this, we make a sure covenant with God; in consideration of our frequent departures from Ciod, we will now more firmly than ever bind ourselves to him. Be cause we have smarted so much for sin, we will now steadfastly resolve against it, that we may net any more withdraw the shoulder." Obser.e, [1.] This covenant was made with serious consideration; it is the result of a chain of suitable thoughts, and so is a reasonable service. [2.] With great sfilcmnity; it was written, in fierfxetuam, rei memorium — that it might remain a memorial for all ages; it was sealed too, and left upon record," that it might be a witness against them if they dealt deceitfully. [3.] With joint-consent; "We make it, we are all .gi-eed in it, and do it unanimously, that we may strengther the hands one of another." [4.] With fixed i-eso lution; "It is a sure covenant, without reserving a power of revocation. It is what Ave live and die by, and never go back from." A certain number of the princes, priests, and Levites, were chrsen ;,s the representatives of the congregation, to subscribe and seal it, for and in the name of the rest. Now was fulfilled that promise concerning the Jews, that when they were returned out of captivitv, thev should Join themselves to the Lord in a perpetual covenant, (Jer. 50. 5.) and that (Isa. 44. 5.) that they should subscribe ivith their hand unto the Lord; he that bears an honest mind, will not startle at assurances; nor will those that know the deceitfulness of their own hearts, think them needless.

CHAP. X.

We have, in this chapter, a particular account of the covenant which, in the close of the foregoinfr chapter, was resolved upon; they struck while the iron was hot, and immediately put that tfood resolve in execution, when they were in a good frame, lest, if it had heen delayed, it had been dropped. Here we have, I. The names of those that set their hands and seals to it, v. 1. .27. II. An account of those who sig^nified their consent and concurrence, V. 28, 29. III. The covenant itself, and the articles of it in general, that they would keep God's commandments; (v. 29.) in particular, that they would not marry with the heathen, (v. 30.) nor profane the sabbath, nor be rigorous with their debtors, (v. 31.) and that thev would carefully pay their church-duties, for the maintt nance of the temple-service, which they promise faithfully to adhere to, v. 32. .39.

NOW those that sealed icere., Nehe-miah the Tirshatha, the son of Hachahah, and Zidkijah, 2. Seraiah, Az-ariah, .Teremiah, 3. Pashnr, Amariah, Mal-chijah, 4. Hattush, Shebaniah, Malkich, 5. Harim, Meremoth, Obadiah, 6. Daniel, Ginnrthon, Baruch, 7. Mcshullam, Abijah, Mijamiii, 8. Maaziah, Bilfi;ai, Shemaiah : these ircre the priests. 9. And the Levites: both .Teshiia the son of Azaniah, Binnni of the sons of Heitadad, Kachtiiel; 10. And their brethren, Shebaniah, Hodijah, Kelita, Pejaiah, Hanan, 11. Micha, Rehob, Hash-abiah, 12. Zaccnr, Shercbiah, Shebaniah, 13. Hodijah, Bani, Beninu. 14. The chief of the people ; Parosh, Pahath-moab, Elam,

NEHEMIAH, X.

Zatthu, Bani, 15. Bunni, Azgad, Bebai, 16. Adonijah, Bigvai, Adin, 17. Ater, Hiz-kijah, Azzur, 18. Hodijah, Hashuin, Be-zai, 19. Hariph, Analhoth, Nebai, 20. Magpiash, MeshuUam, Hezir, 21. JNlesh-e/^aoeel, Zadok, Jaddua, 22. Pelatiah, Hanan, Anaiah, 23. Hoshea, Hananiah, Hashub, 24. Hallohesh, Pileha, Shobek, 25. Rehum, Hashabnah, Maaseiah, 26. And Ahijah, Hanan, Anan, 27, Malluch, Harim, Baanah. 28. And the rest of the people, the priests, tiie Levites, the porters, the singers, the Nethinims, and all they that had separated themselves from the people of the lands unto the law of God, their wives, their sons, and their daughters, every one having knowledge, and having understanding ; 29. They clave to their brethren, their nobles, and entered into a curse, and into an oath, to walk in God's law, which was given by Moses the servant of God, and to observe and do all the commandments of the Lord our Lord, and his judgments, and his statutes; 30. And that we would not give our daughters unto the people of the land, nor take their daughters for our sons: 31. And z/the people of the land bring ware or any victuals on the sabbath-day to sell, that we would not buy it of them on the sabbath, or on the holy day; and that we would leave the seventh year, and the exaction of every debt.

When Israel was first brought into covenant with God, it was done by sacrifice, and the sprinkling of blood, Exod. 24. But here it was done by the more natural and common way of sealing and subscribing the written articles of the covenant, which bound them to no more than was already their duty.

Now here we have,

I. The names of those public persons who, as the representatives and heads of the congregation, set their hands and seals to this covenant, because it would have been an endless piece of work for every particular person to have done it. And if these leading men did their part in pursuance of this covenant, it would have good influence upon all the people.

Now observe, 1. Nehemiah, who was the governor, signed first, to show his forwardness in this work, and to set others a good example, v. 1. Those that are above others in dignity and power, should go before them in the way of God. 2. Next to him subscribed 22 priests, among whom I wonder we do not find Ezra, who was an active man in the solemnity, {ch. 8. 2.) which was but the first day of the same month, and therefore we cannot think he was absent; hut he, having before done his part as a scribe, now left it to others to do their's. 3. Next to the priests, 17 Levites subscribed this covenant, among whom we find all or most of those who were the mouth of the congregation in prayer, ch. 9. 4, 5. This showed that they themselves were affected with what tliey had said, and would not bind those burthens on others, which they themselves declined to touch. They that lead in

Srayer, should lead in every other good work. Text to the Levites, 44 of the chief of the people gave it under their hands for themselves and all

the rest, chiefly those whom they had influence upon, that they would keep God's commandments. Their names are left upon record here, to theii honour, as men that were forward and active in reviving, and endeavouring to perpetuate, religion in their country: the memory of such shall be blessed. It is observable, that most of those who were mentioned, ch. 7. 8, 8cc. as heads of houses or clans, are here mentioned among the first of the chief of the people that subscribed; whoe\ er was the present head bearing the name of him that was'head when they came out of Babylon, and these were fittest to subscribe for all those of their father's house. Here are Parosh, Pahath-moab, Elani, Zatthu, Bani, {y. 14.) Azgad, Bebai, Bigvai, Adin, Ater, Hashum, Bezai, Hariph, Anathoth, and some others in the following verses, that are all found in that catalogue. They that have interest, must use it for God.

II. The concurrence of the rest of the people with them, and the rest of the priests and Levites, who signified their consent to wh;.t their chiefs did. With them joined, 1. Their wives andchildren^ for they had transgressed, and they must reform; every one that had knowledge and understanding, must covenant with God. As soon as young people grow up to be capable of distinguishing between good and evil, and of acting intelligently, they ought to make it their own act and deed, to Join themselves to the Lord. 2. The proselytes of other nations, all that had separated themselves from the people of the lands, their gods and their worship, under the law of God, and the observance of that law. See what conversion is; it is separating ourselves from the course and custom of this world, and devoting ourselves to the conduct of the word, of God. And as there is one law, so there is one covenant, one baptism, for the stranger, and for him that is born in the land.

Observe how the concurrence of the people is expressed, V. 29. (1.) They clave to their brethren; one and all. Here, whom the court blessed, the country blessed too! The commonalty agreed with their nobles in this good work. Great men never look so great, as when they encouruge religion, and are examples of it; and they would by that, as much as any thing, secure an interest in the most valuable of their inferiors. Let but the nobles cordially espouse religious causes, and perhaps they will find people cleave to them therein closer than they can imagine. Observe, Their nobles are called their brethren, for, in the things of God, rich and poor, high and low, meet together. (2.) They entered into a curse and an oath. As the nobles confirmed the covenant with their hands and seals, so the people with a curse and an oath; solemnly appealing to God concerning their sincerity, and imprecating his just revenges if they dealt deceitfully. Eveiy oath has in it a conditional curse upon the soul, which makes it a strong bond upon the soul; for our own tongues, if false and lying tongues, will fall, and fall heavy, upon ourselves.

III. The general purport of this covenant. They laid upon themselves no other burthen than this necessary thing, which they were already obliged to by all other engagements of duty, interest, and gratitude—to ti-alk in (lod's lavj, and to do all his commandments, v. 29. Thus Da\id swore that he would keefi God's righteous judgments, Ps. 119. 106. Our own covenant binds us to this, if not more strongly, yet more sensibly, than we were before bound, and therefore we must not think it needless thus to bind ourselves. Observe, When we bind ourselves to do the commandments of God, we bind ourselves to do all his commandments, and therein to have an eye to him as the Loi-d, and our Lord.

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88;

IV. Some of the particular articles of this covenant; such as were adapted to their present temptations.

1. That they would not intermarry with the heathen, V. 30. Many of them had been guilty of this, Ezra 9. 1. In our covei ant with God, we should engage particularly agairst those sins that we have hreen most frequently overtaken in, and damaged by. They that resolve to keefi the commandments of God, must say Co evil-doers, Defiart, Ps. 119. 115.

2. That they would keep no market on the sabbath-day, or any other day of which the law had said, Ye shall do no -work therein. They would not only not sell goods themselves for gain on that day, but they would not encourage the heathen to sell on that day, by buying of them, no not \ ictuals, under pretence of necessity: but would buy in their provisions for their families the day before, v. 31. Note, Those that covenant to keep all God's commandments, must particularly covenant to keep sabbaths well; for the profanation of them is an inlet to other instances of profaneness. The sabbath i^ a market day for our souls, but not for our bodies.

3. That they would not be severe in exacting their debts, but would observe the 7th year as a year of release, according to the law, v. 31. In this matter they had been faulty, {ch. 5.) and here therefore they promise to reform. This was the acceptable fast, to undo the heavy burthen, and to let the ofifiressed go free, Isa. 58. 6. It was in the close of the day of expiation, that the jubilee trumpet sounded. It was for the neglect of observing the 7th year as a year of rest for the land, that God hud made it enjoy its sabbaths 70 years; (Lev. 26. 35.) and therefore they covenanted to observe that law. Those are stubborn children indeed, that will not amend the fault which they have been particularly corrected for.

32. Also we made ordinances for us, to charge ourselves yearly with the third part of a shekel, for the service of the house of our God; .33. For the show-bread, and for the continual meat-offering, and for the continual burnt-offering, of the sabbaths, of the new moons, for the set feasts, and for the holy things, and for the sin-offering, to make an atonement for Israel, and for all the work of the house of our God. 34. And we cast the lots among the priests, the Levites, and the people, for the wood-offerings, to bring it into the house of our God, after the • houses of our fathers, at times appointed, year by year, to burn upon the altar of the Lord our God, as it is written in the law;

35. And to bring the first-fruits of our ground, and the first-fruits of all fruit of all trees, year by year, unto the house of the Lord :

36. Also the first-born of our sons, and of our cattle, (as it is written in the law,) and the firstlings of our herds, and of our flocks, to bring to the house of oui- God, unto the priests that minister in the house of our God :

37. And that we should bring the first-fruits of our dough, and our offerings, and the fruit of all manner of trees, of wine, and of oil, unto the priests, to the chambers of the house of our God ; and the tithes of our

Vol. II.—5 T

ground unto the Levites, that the same Levites might have the tithes in all the cities of our tillage. 38. And the priest, the son of Aaron, shall be with the Levites, when the Levites take tithes: and the Levite? shall bring up the tithe of the tithes unto the house of our God, to the chambers, into th(! treasure-house. 39. For the children of Israel and tlie children of Levi, shall bring the offering of the corn, of tiie new wine, and the oil, unto the chambers, where are the vessels of the sanctuary, and the priests that minister, and the porteis, and the singers" and we will not forsake the house of oui God.

Having covenanted against the sins they had been guilty of, they proceed in obliging themselves to revive and observe the duties they had neglected. We must not only cease to do evil,'hut lcar?i to dc •well.

I. It was resolved in general, that the temple-service should be carefully kept up, that the work of the house of their God should be done in its season, according to the law, v. 33. Let not any people expect the blessing of God, unless they make conscience of observing his ordinances, and kec])iiig up public worship. Then it is likely to go well with our houses, when care is taken that the work of God's house go on well. It was likewise vesohed, that they would never forsake the house of their God, {v. 39.) as they and their fathers had done-nor forsake it for the house of any other god, or foi the high places, as idolaters did; nor foi-s:>ke it f< i their farms and merchandises, as those d;d, that were atheistical, and profiine. They that icrsake the worship of God, forsake God.

II. It was resolved in pursuance of this, that tliev would liberally maintain the temple-ser\if e, and not starve it. The priests were ready to do their part in all the work of Gr d's luuse, if the pei pie would do their's, which was, to find ihcm with materials to work upon. Now here it was agi eed and concluded,

1. That a stock should be raised fi r the furnishing of God's table and alt; r plentifully. Foinierlv, they were treasures in the house of the Lord fcr this purpose, but those were gone, and there was no settled fund to supply the want of them. It wj;s a constant ch;ii-ge to provide show-bread for the table, two lambs for the daily offerings, four for th.e sabbaths, and more, and more costly, sacrifices for other festivals, occasional sin-ofFerings, and meatofferings, and drink-offerings for them all. Thev had no rich king to provide these, a^ Hezekiah did: the priests could not afford it, their maintenance was so small; the people therefore agreed to contribute yearly, each of them, the third part of a shekel, about ten pence a piece for the bearing of this expense. When every one will act, and every one will give, though but little, toward a good work, the whole amount will be considerable. The Tir-shatha did not impose this tax, but the people made it an ordinance for themselves, and charged themselves with it, V. 32, 33.

2. That particular care should be taken to pro vide wood for the altar, to keep the fire always bumtng upon it, and wherewith to boil the peace-offerings. Each of them, priests and Levites'as well as people, agreed to bring in his quota, and cast Tots in what order he should briEg it in, which family first, and which next, that there might be a

j eonstant s«pply, and not a scsa-ciiy aU one tiniCj auJ

NEHEMIAH, XL

Hn overplus at another, v. 34. Thus, they pro\ ided the fire and the wood, as well i.s the lambs for the burnt-offeriugs.

3. That all those things which the divine law had appointed for the maintenance of the priests and Levites, should be duly paid in, for their enc( u-ragement to mind their business, and that they might not be under any temptation to neglect it for the making of necessary provision for their families. Then the work of the house of God is likely to go on, when those that serve at the altar, live, and live comfortably, upon the altar. First-fruits and tenths were then the principal branches of the minister's revenues, and they here resolve, (1.) To bring in their first-fruits justly, of their ground and trees, Exod. 23. 19. Lev. 19. 24. The first-born of their cliildi-en, even the money wherewith they were to be redeemed; and of their cattle, Exod. 13. 2, 11, 12. This was given to the priests, Num. 18. 15, 16. Also the first-fruits of their dough, (Num. 15. 21.) concerning which, thej-e is a particular order given in the prophecy concerning the second temple, Ezek. 44. 30. (2.) To bring in their tenths likewise, which were due to the Levites, (v. 37.) and a tenth out of those tenths to the priests, v. 38. This was the law; (Num. 18. 21 ••28.) but these dues had been withheld,' for which God, by the prophet, charges tliem with robbing' him, (Mai. 3. 8, 9.) at the same time encouraging them to be more just to him and his receivers, with ^ promise that if they brought the (it/ies into the store-house, he would fiour out blessings ufion them, v. 10. This therefore they resolve to do, tliat there might be meat in God's house, and plenty in the store-cliambers of the temple, where the vessels of the sanctuary were, x'. 39. We will do it (say they) in all the cities of our tillage, v. 37. In all the cities of our servitude, so the LXX. for they were servants in their own land, ch. 9. 36. But (as Mr. Poole well obsej-ves) though they paid great taxes to the kings of Persia, and had much hardship put upon them, they would not make that an excuse for not paying tithes, but would vender to Gild the things that were his, as well as to Caisar the things that were his. We must do what we can in works of piety and charity, notwithstanding the taxes we pay to the government; and cheerfully perform our duty to God in our servitude, which will be the surest way to ease and liberty in God's due time.

CHAP. XL

Jerusalem was walled round, but it was not as yet fullv inhabited, and therefore was weak and despicable. Nehe-iniah's next care is to bring- people into it: of that we have here an account. 1. The method taken to replenish it, V. 1,2. II. The principal persons that resided there, of Judah and Benjamin, v. 3. . 9. Of the priests and Levites, V. 10.. 19. III. The several cities and villages of Judah and Benjamin, that were peopled by the rest of their families, v. 20.. 36.

1. A ND the rulers of the people dvveUat /\ Jerusalem: the rest of the people also cast lots, to bring one often to dwell in Jerusalem the holy city, and nine parts to dioell in other cities. 2. And the people blessed all the men that willingly offered themselves to dwell at Jerusalem. 3. Now these are the chief of the province that dwelt in Jerusalem, (but in the cities of Judah dwelt every one in his possession in their cities,) tn tint, Israel, the priests, and the Levites, and the Nethinims, and the children of Solomon's servants. 4. And at Je-

lusaleu) dwelt certain of the childicn of Judah, and of the children of Benjamin. Ot the children of Judah; Athaiah the son of Uzziah, the son of Zechariah, the son of Amariah, the son of Shephatiah, the son of Maiialaleel, of the children of Perez; o. And Maaseiah the son of Baruch, the son of Col-hozeh, the son of Hazaiah, the son of Adaiah, the son of Joiarib, the son of Zechariah, the son of Shiloni. 6. All the sons of Perez that dwelt at Jerusalem were four hundred threescore and eight valiant men. 7 And these are the sons of Benjamin; Sallu the son of MeshuUam, the son of Joed the son of Pedaiah, the son of Kolaiah, the son of Maaseiah, the son of Ithiel, the son ofJesaiah. 8. And after him Gabbai, Sal-lai, nine hundred twenty and eight. 9. And Joel the son of Zichri was their overseer: and Judah the son of Senuah was second over the city. 10. Of the priests: Jedaiah the son of Joiarib, Jachin. 11. Seraiah the son of Hilkiah, the son of Meshul-1am, the son of Zadok, the son of Meraioth, the son of Ahitub, was the ruler of the house of God. 12. And their brethren, that did the work of the house, irere eight hundred twenty and two: and Adaiah the son of Je-roham, the son of Pelaliah, the son of Amzi, the son of Zechariah, the son of Pashur, the son of Malchiah, 13. And his brethren, chief of the fathers, two hundred forty and two : and Amashai the son of Azareel, the son of Ahasai, the son of Meshillemoth, the son of Immer, 14. And their brethren, mighty men of valour, a hundred twenty and eight: and their overseer icas Zabdiel, the son of one ofi\\e. great men. 15. Also of the Levites : Shemaiah the son of Hashub, the son of Azrikam, tiie son of Hashabiah, the son of Bunni: 16. And Shabbethai and •Jozabad, of the chief of the Levites, had the oversight of the outward business of the house of God. 17. And Mattaniah the son of Micha, the son of Zabdi. the son of* Asaph, was the principal to begin the thanksgiving in prayer; and Bakbukiah, the second among his brethren, and Abda the son of Shammua, the son of Galal, the son of Jeduthun. 18. All the Levites in the holy city icere two hundred fourscore and four. 19. Moreover, the porters, Akkub, Talmon, and their brethren that kept the gates, were a hundred seventy and two.

Jerusalem is called here the holy city, {v. 1.) because there the temple was, and that was the place God had chosen to put his name there; upon this account, one would think, the holy seed should have all chosen to dwell there, and have striven for a habitation there.but on the contrary.it seems, they declined dwelling there; either, 1. Because a greater strict-

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88,3

ness of conversation was expected from the inhabi-tcints of Jerusalem than from others, which they were not willing to come up to: those who care not for being holy themselves, are shy of dwelling in a holy city, they would not dwell in the Aew Jerusalem itself for that reason, but would wish to have a continuing city here upon earth. Or, 2. Because Jerusalem, of all places, was most hated by the heathen their neighbours, and against it their malicious designs were le\ elled, which made that the post of d;inger, (as the post of honour usually is,) and therefore they were not willing to expose themselves tiiere. Fear of persecution and I'eproach, and running themselves into trouble, keeps many out of the holy city, and makes them l)ackward to appear for (iod and religion, not considering tliat as Jerusalem is with a special malice threatened and insulted by its enemies, so it is with a special care

Protected by its God, and made a quiet habitation, s. 46. 4, 5. Or, 3. Because it was more for their worldly advantage to dwell in this country. Jerusalem was no trading city, and tlierefore there was no money to be got there by merchandises, as there was in the country by corn and cattle. Note, All seek their own, not the things that are Jesus Christ's, Phil. 2. 21. It is a general and just complaint, that most people prefer their own wealth, credit, pleasure, ease and safety,' before the glory of God and the public good.

People being thus l>ackward to dwell at Jerusalem, now that it was poor, we are here told,

I. By what means it was replenished. 1. The rulers dwelt tliere, x>. 1. That was the proper pi ice for them to reside in, because there were set the thrones of judgment, (Ps. 122, 5.) and thither, in all difficult matters, the people I'esorted with their last appeals. And if it were an instance of eminent affection to the house of God, zeal for the public good, and of faith, and holy courage, and self denial to dwell there at this time, the rulers would be examples of these to their inferiors. Their dwelling there would invite and encourage others to dwell there too; Afaq-nates, Magnefes — The mighty are magnetic. When great men choose the holy city for their habitation, it brings holiness into reputation, and their zeal will provoke very m '.ny. 2. There were some that willingly offered themselves to dwell at Jerusalem, bravely postponing their own se>'ular interest to the public welfare, V. 2. It is upon record, to their honour, that when others were shy of venturing upon difficulty, loss, and danger, they sought the good of Jerusalem, he-cause of the house of the Lord their God. They shall fros/ier, that thus love Zion, Ps. 122. 6. 9. It is said. The fieofile blessed them. They praised them, thev prayed for them, they praised God for them. Many that do not appear forward themselves for the public good, will yet give a good word to those that do, God and man will bless those that are public blessings, which should encourage us to be zealous in doing good. 3. They, finding that yet there was room, concluded upon a review of their whole body, to bring one in ten to dwell in Jerusalem; who they should be, was determined by lot, the disposal whereof, all knew, was of the Lord. This would prevent strife, and would be a great satisfaction to those on whom the lot fell to dwell at Jerusalem, that they plainly saw God appointing the bounds of their habitation. They observed the proportion of one in ten, as we may suppose, to bring the balance between the city and country to a just and equal poise; so it seems to refer to the ancient rule of giving the tenth to God; and what is given to the holy city, he reckons given to himself.

II. By what i^ersons it was replenished. A general account is here given of the inhabitants of Je-

rusalem, because the governors of Juda/i looked upon them as their strength in the Lord of hosts their God, and valued them accordingly, Zech. 12. 5.

1. Many of the children of Judah and Benjamin dwelt there; for, originally, part of the city lay in the lot of one of those tribes, and part in that of the other; but the greater part was in the let of Benjamin, and therefore here we find of the children of Judah only 468 families in Jerusalem, {y. 6.) but of Benjamin, 928. v. 7, 8. Thus small were its beginnings, but, afterward, before our Saviour's time, it grew much more populous. Those of Judah all descended from Perez, or, Pharez, that son of Judah, of whom, as concerning the flesh, Christ came. And though the Benjamites were more in number, yet of the men of Judah it is said, {v. 6.) that they were valiant men, fit for service, and able to defend the city in case of an attack. Judah has not lost its ancient character, of a lion's whelp, bold and daring. Of the Benjamites that dwelt in Jerusalem, we are here told who was overseer, and who was second, v. 9. For it is as necessary for a people to have good order kept up among themselves, as to be fortified against the attacks cf their enemies fron. abroad; to have good magistrates, as to have good soldiers.

2. The priests and Levites did many of them settle at Jerusalem; where else should men that were holy to God, dwell, but in the holy city.''

(1.) Most of the priests, we may suppose, dwelt there, for their business lay where the temple was. Of them that did the work of the house in their courses, here were 822 of one family,242 of another, and 128 of another, v. 12. . 14. It was well that those labourers were not few. It is said of some cf them, that they were mighty men of valour; {y 14.) it was necessary that they should be, for the priesthood was not only a work, which required might, but of warfare, which required valour, especially now. Of one of these priests it is said, that he was the son of one of the great men. It was no disparagement to the greatest man they had, to have his son in the priesthood; he might magnify his office, for his office did not in the least diminish him.

(2.) Some of the Levites also came and dwelt at Jerusalem, yet but few in comparison, 284 in all, {x>. 18.) with 172 porters, v. 19. For, much of their work was to teach the good knovjledge of God up and down the countrv, foi- which purpose they were to be scattered in Israel: as many as there was occasion for, attended at Jerusalem, the rest were doing good elsewhere. [1.] It is said of one of the Levites, that he had the oversight of the outward business of the house of God, v. 16. The priests were chief managers of the business within the temple-gates; but this Levite was intrusted with the secular concerns of God's house, that were in ordine ad spiritualia — subseri'ient to its sfiiritual concerns, the collecting of the contributions, the pro\iding of materials for the temple-service, and the like, which it was necessary to oversee, else the business would have been starved, and have stood still. Those who take care of the ra. «£«— the outward concerns of the church, the ser\ ing of its table, are as necessary in their place, as those who take care of its TOD io-'ce — its inward concerns, who give themselves to the word and prayer. (2.) It is said of another, that he was the firincifial to begin the thanksgiving in firayer. Probably, he had a good.ear and a good voice,and was a scientific singer, and therefore was chosen to lead the psalm. He was precentor in the temple. Observe, Thanksgiving is necessary in prayer; they should go together; giving thanks for former mercies is a becoming way of begging further mercies. And care should be taken in public service, that every thing be done in the best

NEHEMIAH, XII.

.nanner, decently and in good order; in prayer, that one speak, and the rest join; in singing, that one begin and the rest follow.

20. And the residue of Israel, of the priests and the Levites, were in all the cities of Judah, every one in his inheritance. 21. But the Nethinims dwelt in Ophel: and Ziha and Gispa icere over the Nethinims. 22. The overseer also of the Levites at Jerusalem ivas Uzzi the son of Bani, the son of Hashabiah, the son of Mattaniali, the son of Micha. Of the sons of Asaph, the singers were over the business of the house of God. 23. For it was the king's commandment concerning them, that a certain portion should be for the singers, due for every day. 24. And Petliahiah the son of Meshezabeel, of the children of Zerah, the son of Judah, ivas at the king's hand in all matters concerning tiie people. 25. And for the villages, with their helds, so)/ie of the children of Judah dwelt at Kiijath-arba, and in the villages thereof, and at Dibon, and in the villages thereof, and at Jekab-zeel, and in th(^ villages thereof, 26. And at Jeshua, and at Moladah, and at Beth-phelet, 27. And at Hazar-shual, and at Beer-sheba, and in the villages thereof, 28. And at Ziklag, and at Mekonah, and i?i the villages thereof, 29. And at En-rim-mon, and at Zareah, and at Jarmuth, 30. Zanoah, Adullam, and in their villages, at Lachish, and the fields thereof, at Azekah, and in the villages thereof. And they dwelt from Beer-sheba unto the valley of Hin-nom. 31. The children also of Benjamin from Geba dwelt at Michmash, and Aija, and Beth-el, and in their villages, 32. And at Anathoth, Nob, Ananiah, 33. Hazor, Ramah, Gittaim, 34. Hadid, Zeboim, Ne-ballat, 35. Lod, and Ono, the valley of craftsmen. 36. And of the Levites tvere divisions in Judah, and in Benjamin.

Having given an account of the principal persons that dwell in Jerusalem, (a larger account of whom we had before, 1 Chron. 9. 2, &c.,) Nehemiah, in these verses, gives us some account of the other cities, in which dwelt the residue of Israel, v. 20. It was requisite that Jerusalem should be replenished, yet not so as to drain the country; t/ie king him-setf is served of the field, which will do little service, if there be not hands to manage it; let there therefore be no strife, no envy, no contempt, no ill will, between the inhabitants of the cities and those of the villages; both are needful, both useful, and neither can be spared.

1. The Nethinims, the posterity of the Gibeon-ites dwelt in Ophel, which was upon the wall of Jerusalem, (cA. 3. 26.) because they were to do the servile work of the temple, which therefore they must be posted near to, that they might be ready to attend, -v. 21.

2. Though the Levites were dispersed through the cities of Judah, yet they had an overseer who

resided in Jerusalem, superior of their order, and their provincial, to whom they applied themselves for direction, who took care of their affairs, and took cognizance of their conduct, whether they did their duty, v. 22.

3. Some of the singers were appointed to look after the necessary repairs of the temple, being ingenious men, and having leisure betwixt their hour» of service; they were o-ver the business of the house of God, V. 22. And it seems the king of Persia had such a kindness for their office, that he allotte<l a particular maintenance for them, beside what belonged to them as Levites, v. 23.

4. Here is one that was the king's commissioner at Jerusalem; he was of the posterity of Zerah, r. 24.' For of that family of Judali, there were some now settled in Jerusalem, and not all of Pharrz, as appears by that other catalogue, 1 Chron. 9. 6. He is said to be at the king^s hand, or, on the king*a fiart, in all matters concerning the people, to deter mine controversies that arose between the king's officers and his subjects; to see that what was due to the king from the people, was duly paid iri, and that what was allowed by the king for the temple-service, was duly paid out; it was happy for the Jews, that one of themselves was in this post.

5. Here is an account of the villages, or country-towns, which were inhabited by the residue of Israel. The towns in which the cliildren of Judah dwelt, X'. 25 . . 30. Those that were inhabited by the children of Benjamin, -v. 31. . 35. And divisions for the Levites among both, v. 36. We will now suppose them snfe and easy, though few and

f)Oor. Indeed, by the blessing of God, they were ikely to increase in wealth and power; and they would have been more likely, if there had not been that general profaneness among them, and luke-warmness in religion, which the prophet Malachi charges them with, (in God's name,) wlio it is supposed, prophesied about this time, and in whom prophecy ceased for some ages, till it revived in the Great Prophet and his foreninner.

CHAP. XIL

In this chapter, are preserved upon record, I. The names of the chief priests and the Levites that came up with Zerubbabel, v. 1.. 9. II. The succession of the Hip;h Priest, V. 10, 11. III. The names of the next g-eneration of the other chief-priests, v. 12..21. IV. The eminent Levites that were in Nehemiah's time, v. 22..26. V. The solemnity of dedicating the wall of Jerusalem, v. 27..43. VI. The settling of the offices of the priests and Levites in the temple, v. 44. .47.

l.iyrOW these art the priests and the X^ Levites that went up with Zerubbabel the son of Shealtiel, and Jeshua: Seraiah, Jeremiah, Ezra, 2. Amariah, Malluch, Hattush, 3. Shechaniah, Rehum, Meremoth, 4. Iddo, Ginnethon, Abijah, 5. Miamin, Maadiah, Bilgah, 6. She-maiah, and Joiarib, Jedaiah, 7. Sallu, Amok, Hilkiah, Jedaiah. These icere the chief of the priests, and of their brethren, in the days of Jesluia. 8. Moreover, the Levites: "Jeshua, Binnui, Kadmiel, Sherebiah, Judah, rmf? Mattaniah.7r//?r// was over the thanksgiving, he and his brethren. 9. Also Bakbukiah and Unni, their brethren, weu over against them in the watches. 10. And Jeshua begat Joiakim, Joiakim also begat Eliashib, and Eliashib begat .Toiada, II. And Joiada begat Jonathan, and Jonathan

NEHEMIAH, XII.

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l)egat Jaddua. 12. And in the days of Joiakim were priests, the chief- of the fathers : of Seraiah, JVIeraiah: of Jeremiah, Hananiah : 13. Of Ezra, MesiiuUam : of Amariah, Jehohanan: 14. Of MeUcu, Jonathan : of Shebaniah, Joseph: 15. Of Harim, Adna: of Meraioth, Helkai: 16. Of Iddo, Zechariah: of Ginnethon, Me-shullam : 17. Of Abijah, Zichri: of Mini-amin of Moadiah, Piltai: 18. Of Bilgah, Shamniua: of Sheinaiah, Jehonathan : 19. And of Joiarib, Mattenai: of Jedaiah, Uzzi: 20. Of Sallai, Kallai: of Amok, Eber: 21. Of Hilkiah, Hashabiah : of Jedaiah, Neth-aneel. 22. The Levites, in the days of Eliashib, Joiada,and Johanan, and Jaddua, ivere recorded chief of the fathers; also the priests, to the reign of Darius the Persian. 23. The sons of Levi, the chief of the fathers, were written in the book of the Chronicles, even until the days of Johanan the son of EHashib. 24. And the chief of the Levites: Hashabiah, Sherebiah,and Jeshua the son of Kadmiel, with their brethren over against them, to praise and to give thanks, according to the commandment of David tlie man of God, ward over against ward. 25. Mattaniah, and Bakbukiah, Obadiah, Meshullam,Talmon, Akkub, icere porters, keeping the ward at the thresholds of the gates. 26. These were in the days of Joiakim the son of Jeshua, the son of Jozadak, and in the days of Nehemiah the governor, and of Ezra tne priest, the scribe.

We have here the names, and little more than the names, of a great many priests and Levites, that were eminent in their day, among the returned Jews. Why this register should be here inserted by Nehemiah, does not appear; perhaps to keep in remembrance those good men, that posterity might know to whom they were beholden, under God, for the happy revival and re-establishment of their religion among them. Thus must we con-t'ibute toward the performance of that promise, (Ps. 112. 6.) that the righteous shall be in everlasting remembrance. Let the memory of the just be Dlessed, be perpetuated. It is a debt we still owe to faithful ministers, to remember our guides, who have sfioken to us the word of God, Heb. 13. 7. Perhaps it is intended to stir up their posterity, who succeeded them in the priest's office, aid inherited their dignities and preferments, to imitate their courage and fidelity. It is good to know what our godly ancestors and predecessors were, that we may learn thereby what we should be. We have here,

1. The names of the priests and Levites that came up with the first out of Babylon, when Jeshua was High Priest. Jeremiah and Ezra, though both of them were priests, are mentioned with the first, [v. 1.) but, it is supposed, not Jeremiah the prophet, or Ezra the scribe; the fame of the one was diffused long before, and the other some time after. Of one of the Levites it is said, {y. 8.) that he was over the thanksgiving, that is, he was intrusted to see that the psalms, the thanksgiving psalms, were

constantly sung in the temple in due time and manner. The Levites kept their turns m their watches, relieving one another as becomes brethren, fellow-labourers, and fellow-soldiers.

2. The succession of High Priests during the Persian monarchy, from Jeshua (or Jesus) who was High Priest at the time of the restoration, to Jaddua (or Jaddus) who was High Priest when Alexander the Great, after the conquest of Tyre, came to Jerusalem, and paid great respect to this Jaddus, who met him in his pontifical habit, and showed him the prophecy of Daniel, which foretold his conquests.

3. The next generation of priests, who were chief men, and active in the days of Joiakim, sons of the first set. Note, We have reason to acknowledge God's favour to his church, and care of it, in that, as one generation of ministers passes away, another comes. All these who are mentioned, {y. 1, 8cc.) as eminent in their generation, are again mentioned, though with some variation in several of the names, {y. 12, 8cc.) except two, as having sons that were likewise eminent in their generation; a rare instance that 20 good fathers should leave behind them 20 good sons, (for so many here are,) that filled up their places.

4. The next generation of Levites, or rather, a later generation; for those priests mentioned flourished in I'he days of Joiakim the High Priest, these Levites in the days of Eliashib, v. 22. Perhaps then the forementioned families of the priests began to degenerate, and the third generation of them came short of the two first; but the work of God shall never fail for want of instruments. I'hen a generation of Levites was raised uf\, that were recorded chief of the fathers, {y. 22.) and were eminently serviceable to the interests of the church, and their service not the less acceptable either to God or his people, for tlieir being Levites only of the lower rank of ministers. Eliashib the High Priest being allied to Tobiah, (fA. 13. 4.) the ctlier priests grew remiss; but then the Levites appeared the more zealous, as appears by this, th:it these who were now employed in expounding, (c//. 8. 7.) and in praying, {en. 9. 4, 5.) were all Levites, not priests, regard being had to their personal qualifications more than to their order. These Levites were some of them singers, {v. 24.) topiaise and give thanks, others of them porters, {v. 25.) keefi-ing the wards at the thresholds of the gate; and both according to the commend of David.

27. And at the dedication of the wall of Jerusalem they sought the Levites out of all their places, to bring them to Jerusalem, to keep the dedication with gladness, both with thanksgivings, and with singing, irith cymbals, psalteries, and with harps. 28. And the sons of the singers gathered themselves together, both out of the plain country round about .Terusalem, and from the villages of Netophathi; 29. Also from the house of Gilgal, and out of the fields of Geba and Azmaveth: for the singers had builded them villages round about Jerusalem. 30. And the priests and the Levites purified themselves, and purified the people, and the gates, and the wall. 31. Then I brought up the princes of Judah upon the wall, and appointed two great companies of them that gave thanks, whereof one went on the right hand upon the wall, toward

NEHEMIAH, XIL

the clung-gate: 32. And after them went Hoshaiah, and half of the princes of Judah,

33. And Azariah, Ezra, and Meshullam,

34. Judah, and Benjamhi, and Shemaiah, and Jeremiah; 35. And certain of the priests' sons with trumpets; namely, Zecha-riah the son of Jonathan, the son of Shemaiah, tlie son of Mattaniah, the son of Michaiah, the son of Zaccur, the son of Asaph; 3G. And his brethren, Shemaiah, and Azarael, Milalai, Gilalai, Maai, Neth-aneel, and Judah, Hanani, with the musical instruments of DavitI the man of God, and Ezra the scribe before them. 37. And at the fountain-gale, which was over against them, they went uj) by the stairs of the city of David, at the going up of the wall, above the house of David, even unto the water-gate eastward. 38. And the other cX)mpany rf them that gave thanks went over against them, and 1 after them, and the half of the people upon the wall, from beyond the tower of the furnaces even unto the broad wall; 39. And from above the gate of Ephraim, and above the old gate, and above the fish-gate, and the tower of Hananeel, and the tower of Meah, even unto the sheep-gate: and they stood still in the prison-gate. 40. So stood the two companies of them that gave thanks in the house of God, and I, and the half of the rulers with me: 41. And the priests; Eliakim, Maaseiah, Miniamin, Michaiah, Elioenai, Zechariah, and Hananiah, with trumpets; 42. And Maaseiah, and Shemaiah, and Eleazar, and Uzzi, and Jehohanan, and Malchijah, and Elam, and Ezer. And the singers sang loud, with Jezrahiah their overseer. 43. Also that day they offered great sacrifices, and rejoiced ; for God had made them rejoice with great joy : the wives also and the children rejoiced; so that the joy of Jerusalem was heard even afar off.

We have read of the building of the wall of Jerusalem with a great deal of fear and trembling; we have here an account of the dedicating of it with a great deal of joy and triumph. They that sow in tears shall thus reap.

I. We must inquire what was the meaning of this dedication of the wall; we will suppose it to include the dedication of the city too, {continens pro con-tento — the thing containing for the thing contained,) and tlierefore it was not done till the city was pretty well replenished, ch. 11. 1. It was a solemn thanksgiving to God for his great mercy to them, in the perfecting of this undertaking, which they were the more sensible of, because of the difficulty and opposition they had met with in it. 2. They hereby devoted the city in a peculiar manner to God and to his honour, and took possession of it for him, and in his name. All our cities, all our houses, must have holiness to the Lfrd written upon them, but this city was (so as never uny other was) a holy city, the city of the great King; (Ps. 48. 2. and

Matth. 5. 35.) it had been so ever since God chose it to put his name there, and, as such, it being now refitted, it was afresh dedicated to God by the builders and inhabitants, in token of their acknowledgment that they were his tenants, and their desire that it might still be his, and that tlie property of it might never be altered. Whatever is done for their safety, ease, and comfort, must be designed for God's honour and glory. 3. They hereby put the city and its walls under the divine protection, owning that unless the Lord kept the city, the walls were built in -vain. When this city was in possession of the Jebusites, they committed the guardianship of it to their gods, though they were blind and lame ones, 2 Sam. 5. 6. With much more reason do the people of God commit it to his keeping, who is All-wise and Almighty. The superstitious founders of cities had an eye to the lucky position of the heavens; (see Mr. Gregory's works, p. 29, &c.) but these pious founders had an eye to God only, to his providence, and not to fortune.

II. We must observe with what solemnity it was performed, under the direction of Nehemiah.

1. The Levites from all parts of the country were summoned to attend. The city must be dedicated to God, and therefore his ministers must be employed in the doing of it, and the surrender must pass through their hands. When those solemn feasts were over, {ch. 8. and 9.) they were gone home to their respective posts, to mind their cures in the country, but now their presence and assistance were again called for.

2. Pursuant to this summons, there was a general rendezvous of all the Levites, v. 28, 29. Observe in wh'kt method they proceeded.

(1.) They purified themselves, v. 30. We are concerned to cleanse our hands, and purify our hearts, when any work of God is to pass thrrugh them. They purified themselves, and then the people: they that would be instrumental to sanctify others, must sanctify themselves, and set themselves apart for God, with purity of mind and sincerity of intention. Then they purified the gates and the wall. Then may we expect comfoi-t, wlien we are prepared to receive it. To the pure all things are pure; (Tit. 1. 15.) and to them who are s nc-tified, houses and tables, and all their creature-comforts and enjoyments, are sanctified, 1 Tim. 4. 4, 5. This purification was performed, it is pn I);-ble, by sprinkling the water of purifying, or (f separation, (as it is called, Num. 19. 9.) on iht-m-aelves and the people, the walls and the gates; a type of the blood of Christ, with which our consciences being purged from dead works, we became fit to se7~ve (he living God, (Heb. 9. 14.) and to be his care.

(2.) The princes, priests, and Levites, walked round upon the wall in two companies, with musical instruments, to signify the dedication of it all to God, the whole circuit of it, t*. 36. So that, it is likely, they sung psalms as they went along, to the praise and glory of God. This procession is here largely described. They had a rendezvous at one certain place, where they divided themselves into two companies. Half of the princes, with several priests and Levites, went on the right hand, Ezra leading their van, v. 36. The other half of the princes and priests, who gave thanks likewise, went to the left hand, Nehemiah bringing up the rear, v. 38. At length both companies met in the temple, where they joined their thanksgivings, v 40. The crowd of the people, it is likely, walked on the ground, some within the wall, and others without; one end of this ceremony being to affect them with the mercy they were gi\ iiig thanks for, '' and to perpetuate the remembrance of it among

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them—pi'ocessions, for such purposes, have their use.

(3.) The people greatly rrjoked, v. 43. While the princes, priests, and Levites, testify their joy and thankfulness by great sacrifices, soujid of triun-fiet, musical instruments, and songs of firaise, the common people testified their's by loud shouts, which were heard afar off, farther than the more harmonious sound of their songs and music; and these shouts coming from a sincere and hearty joy, are here taken notice of; for God overlooks not, but graciously accepts, the honest zealous services of mean people, though there is in them little of art, and they are far from being fine. It is observed, that the women and children rejoiced; and their Hosannas were not despised, but recorded to their praise. All that share in public mercies, ought to join in public thanksgivings. The reason given, is, that God had made them rejoice with great joy; he had given them both matter for joy, and hearts to rejoice; his providence had made them safe and easy, and then his grace made them cheerful and thankful. The baffled opposition of their enemies, no doubt, added to their joy, and mixed triumph with it. Great mercies call for the most solemn returns of praise, in the courts of the Lord's house, in the midst of thee, O Jerusalem.

44 And at that time were some appointed over the chambers for the treasures, for the offerings, for the first-fruits, and for the tithes, to gather into them, out of the fields of the cities, the portions of the law for the priests and Levites: forJudah rejoiced for the priests and for the Levites that waited. 45. And both the sinners and the porters kept the ward of their God, and the ward of the purification, according to the commandment of David, and of Solomon his son. 46. For in the days of David and Asaph, of old, there 7vere chief of the singers, and songs of praise and thanksgiving unto God. 47. And all Israel, in the days of Zerubbabel, and in the days of Nehemiah, gave the portions of the singers and the porters every day his portion; and they sanctified holj/ things unto the Levites, and the Levites sanctified thejn unto the children of Aaron.

We have here an account of the remaining good effects of the universal joy that was at the dedication of the wall. When the solemnities of a thanksgiving-day leave such impressions on ministers and people, as that both are more careful and cheerful in doing their duty afterward, then they are indeed acceptable to God, and turn to a good account. So it was here.

1. The ministers were more careful than they had been of their work; the respect the people paid them upon this occasion, encouraged them to diligence and watchfulness, v. 45. The singers kefit the vjord of their God, attending in due time to the duty of their office; the porters too, they kept the vjard of the purification, that is, they took care to preserve the purity of the temple, by denying admission to those that were ceremonially unclean. When the joy of the Lord thus engages us to our duty, and enlarges us in it, it is then an earnest of that joy, which, in concurrence with the perfection of holiness, will be our everlasting bliss.

2. The people were more careful than they had been of the maintenance of their ministers. The people, at the dedication of the wall, among other

things they m^de matter of their joy, rejoicedybr the priests, and for the Levites that tvaited, v. 44. They had a great deal of comfort in their ministers, and wei-e glad of them; when they observed hovv diligently they waited, and what ])ains they took in their work, they rejoiced in them. Note, The surest way for ministers to recommend themselves to their people, and gain an interest in their affections, is, to wait on their ministry, (Rom. 12. 7.) to be humble and industrious, and to mind their business; when these did so, the people thought nothing too much to do for them, to encourage them. The law had provided them their portions; {v. 44.) but what the better were they for that provision, if what the law appointed them, either was not duly collected, or not justly paid them?

Now, (1.) Care is here taken for the collecting of their dues; they were modest, and would rather lose their right than call for it themseh es; the people were many of them careless, and would not bring it unless they were called upon; and therefore some were appointed, whose office it should be to gather into the treasuries out of the fields of the cities, the portions of the law for the priests and Levites, {v. 44.) that their portion miglit not be lost for want of being demanded. This is a piece of good service, both to ministers and people, that the one may not come short of their maintenance, nor the other of their duty.

(2.) Care is taken, that, being gathered in, it might be duly paid out, v. 47. They gave the singers and porters their daily portion, over and above what was due to them as Levites; for we may suppose that when David and Solomon appointed them their work, {y. 45, 46.) above what was required from them as Levites, they settled a fund for their further encouragement. Let those that labour more abundantly in the word and doctrine, be counted worthy of this double honour. As for the other Levites,the tithes, here called the holy things, were duly set apart for them, out of which they paid the priests their tithe according to the law. Both are said to be sanctified; when what is contributed, either voluntarily or by law, for the support of religion and the maintenance of the ministry, is given with an eye to God and his honour, it is sanctified, and shall be accepted of him accordingly, and it will cause the blessing to rest on the house, and all that is in it, Ezek. 44. 30.

CHAP. xin.

Nehemiah, having- finished what he undertook for the fencing and filling of the holy city, returned to the king his master, who could not long he without him, as appears, V. 6. But, after some time, he obtained leave to come back again to Jerusalem, to redress grievances, and purge out some corruptions which had crept in in his absence ; and very active he was in reforming several abuses, which here we have an account of. I. He turned out from Israel the mixed multitude, the Moabiles and Ammonites especially, v. 1.. 3. VVith a particular indignation, he expelled Tobiah out of the lodgings he had got in the courts of the temple, v. 4 . . 9. I!. He secured the maintenance of the priests and Levites to them more firmly than it had been, v. 10.. 14. HI. He restrained the profanation of the sabbath-day, and provided for the due sanctification of it, v. 15 . . 22. IV. He checked the growing mischief of marrying strange wives, v. 23.. 31.

1. ^\^ that day they read in the book of \3 Moses in the audience of the people; and therein was found written, that the Ammonite and the Moabite should not come into the congregation of God for ever;

2. Because they met not the children of Israel with bread and with water, but hired Balaam against them, that he should curse

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NEHb:MIAIl, XIII.

I .'.n-, liOA'beit our God turned the curse 1 I..J a ulcssiug. 3. Now it came to pass, w'lieii tliey had heard the law, that they separated from Israel all the mixed multitude. 4. And before this, Eliashib the priest, having the oversight of the chamber of the house of our God, was allied unto Tobiah: 5. And he had prepared for him a great chamber, where aforetime they laid the meat-offerings, the franluncense, and the vessels, and the tithes of the corn, the new wine, and the oil, (which was commanded to be given to the Levites, and the singers, and the porters,) and the offerings of the priests. 6. But in all this tiine was not I at Jerusalem: for in the two and thirtieth year of Artaxerxes king of Babylon came I unto the king, and after certain days obtained I leave of the king. 7. And I came to Jerusalem, and understood of the evil that Eliashib did for Tobiah, in preparing him a chamber in the courts of the house of God. 8. And it grieved me sore: therefore I cast forth all the household-stuff of Tobiah out of the chamber. 9. Then I commanded, and they cleansed the chambers; and thither brought I again the vessels of the house of God, with the meat-offering and the frankincense.

It was the honour of Israel, and the greatest preservation of their holiness, that they were a peculiar jieople, and were so to keep themselves, and not to iiiini^le with the nations, nor suffer any of them to incorporate with them.

Now here we have,

I. The law to this purport, which happened to be read on that day, in the audience of the fieople, (■('. 1.) on the day of the dedication of the wall, as ir should seem, for with their prayers and praises thc-y joined the reading of the word; and though it Was long after, that the other grievances, here men-timed, were redressed by Nehemiah's power, yet this of the mixed multitude, might be redressed then by the people's own act, for so it seems to be, T. 3. Or, perhaps, it was on the anniversary commemoration of that day, some years after, and therefore said to be on that day. They found a law, that the Ammonites and Moabites should not be naturalized, should not settle among them, nor unite with them, v. 1. The reason given is, be-'^luse tliey had been injurious and ill-natured to the Isr lel of God, {v. 2.) had not showed them com-ni )n civility, but sought their ruin, though they not 1 nly did them no harm, but were expressly forbidden to do them any. This law we have, with this reason, Deut. 23. 3..5.

II. The people's ready compliance with this law, v'. 3. See the benefit of"^ the public reading of the word of God; when it is duly attended to, it discovers to us sin and duty, good and evil, and shows us •wherein we have erred. Then we profit by the discovery, when by it we are wrought upon to separate ourselves from all that evil to which we had addicted ourselves. They sefiarated from. Israel all the mixed multitude, which had of old been a snare to them, for the mired multitude fell a lusting. Numb. 11. 4. These inmates they expelled, H.S usurpers and dangerous.

III. The particular case of Tobiah, who wai ai< Ammonite, and to whom, it is likely, the historian had an eye in the recital of that law, (t. 1.) and the reason of it, v. 2. For he had the same enmity to Israel, that his ancestors had, the spirit of an Ammonite, witness his indignation at Nehemiah, (cA. 2. 10.) and the opposition he had given to his undertakings, ch. 4. 7. Observe,

1. How basely Eliashib the chief priest took this Tobiah in, to be a lodger even in the courts of the temple. (1.) He was allied to Tobiah, [x<. 4.) by marriage first, and then by friendship: his grandson had married Sanballat's daughter, x>. 28. Probably, some other of his family had married Tobiah's, and (would you think iti*) the High Priest thought the alliance an honour to his family, and was proud of it, though really it was his greatest disgrace, and what he had reason to be ashamed of. It was expressly provided by the law, that the High Priest should marry one of his own people, else he profanes kin seed among his people. Lev. 21. 14. And for Eliashib to contract an alliance with an Ammonite, a senmnt, (for so he is called,) and to value himself upon it, probably, because he was a wit, and a beau, and cried up for a fine gentleman, {ch. 6. 19.) was such a contempt of the crown of his consecration, as one would not wish should be told in Gath, or published in the streets of Askelon. (2.) Being allied to him, he must be acquainted with him. Tobiah, being a man of business, has often occasion to be at Jerusalem, I doubt, upon no good design. Eliashib is fond of his new kinsman, pleased with his company, and must have him as near him as he can; he has not a room for him stately enough in his own apartment, in the courts of the temple; therefore out of several little chambers which had been used for store-chambers, by taking down the. partitions, he contriv ed to make one great chamber, a state-room for Tobiah, v. 5. A wretched thing it was, [1.] That Tobiah the Ammonite should be entertained with respect in Israel, and have a magnificent reception. [2.] That the High Priest, who should have taught the people t'ne law, and set them a good example, should, contrary to the law, give him entertainment, and make use of the power he had, as o\ erseer of the chambers of the temple for that purpose. [3.] That he should lodge him in the courts of God's house, as if to con front God himself; and this was next to setting up an idol there, as the wicked kings of old had done. An Ammonite must not come into the congregation; and shall one of the worst and vilest ot' the Ammonites be courted into the temp'e itself and caressed there. [4.] That he should throw out the stores of the temple, to make room for him, and sf) expose them to be lost, wasted, and embezzled, though thev were the portions of the /irirsts, merely to gratify Tobiah. Thus did he corru/it the covenant of Levi, as Malachi complained at this time, ch. 2. 8. Well might Nehemiah add, {v. 6.) But in all this time ivaa not I at Jerusalrm. If he had been there, the High Priest durst not ha^ e done such a thing. The envious one, who sows tares in God's field, knows how to take an opportunity to do it when the serx'ants sleep, or are absent, Matth. 13. 25. The golden calf was made when Moses was in the mount.

2. H' w bravely Nehemiah, the chief goveinor, threw him out, and all that belonged to him, and restored the chambers to their proper use. When he came to Jerusalem, and was informed by the good people, who were troubled at it, what an intimacy was grown between their chief priest, and their chief enemy, it grieved him sore, (t. 7, 8.) that God's house should be so profaned, his enemies so caressed and trusted, and his cause betrayed by him that should be its protector and patron. No-

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thing grieves a good man, a good magistrate, more than to see the ministers of God's house do any wicked thing. Nehemiah has power, and he will use it for God. (1.) Tobiah shall be expelled; he fears not disobliging him, fears not his resentments, or Eliashib's, nor excuses himself from interposing in an affair that lay within the jurisdiction of the High Priest, but, like one zealously affected in a good thing, expelled the intruder, by casting.forth all his household-stuff: he did not seize it for his own use, but cast it out, that Tobiah, who, it is probable, was now absent, when he came again, might have no conveniencies for his reception there. Our Saviour thus cleansed the temfile, that the house of prayer might not be a den of thieves. And thus they that would expel sin out of their hearts, those living temples, must throw out its household stuff, and all the provision made for it, strip it, starve it, and take away all those things that are the food and fuel of lust; this is, in effect, to mortify it. (2.) The temple-stores shall be brought in again, and the vessels of the house of God put in their places; but the chambers must first be sprinkled with the water of purification, and so cleansed, because they had been profaned. Thus when sin is cast out of the heart by repentance, let the blocd of Christ be applied to it by faith, and then let it be furnished with the graces of God's Spirit for every good work.

10. And I perceived that the portions of the Levites had not been given them: for the Levites and the singers that did the work were fled every one to his field. 11. Then contended I with the rulers, and said, Why is the house of God forsaken? And I gathered them together, and set them in their place. 12. Then brought all Judah the tithe of the corn, and the new wine, and the oil, unto the treasuries. 13. And I made treasurers over the treasuries, Shele-miah the priest, and Zadok the scribe and of the liCvites, Pedaiah; and next to them was Hanan the son of Zaccur, the son of Maltaniah: for they were counted faithful; and their office was to distribute unto their brethren. 14. Remember me, O my God, concerning this, and wipe not out my good deeds that I have done for the house of my God, and for the offices thereof.

Here is another grievance redressed by Nehemiah.

1. The Levites had been wronged: that was the grievance, their portions had not been eiven them, V. 10. Perhaps Tobiah, when he took possession of the store-chambers, seized the stores too, and, by the connivance of Eliashib, converted them to his own use. The complaint is not that they were not collected from the people, but that they were not given to the Levites, and the Levites were so modest as not to sue for them; for the Levites and fingers were fled rvery one to his field. This comes in as a reason, either, (1.) Why their payments were withheld; the Levites were non-residents: when they should have been doing their work about the temple, they were at their farms in the country, and therefore the people were little inclined to give them their maintenance. If ministers have not the encouragement they should have, let them consider, whether they themselves

Vol. II.—5 fj"

be not accessary to the contempt they are under, by the neglect of their business. Or rather, (2.) It is the reason why Nehemiah soon perceived that their dues had been denied them, because he missed them fiom their posts. " Where are the singers;" (said Nehemiah,) "Why do not they attend according to their office, to praise God? Why, truly they were gone every one to his country-seat, to get a livelihood for themselves and their families out of their grounds, for their profession would not maintain them. A scandalous maintenance makes a scandalous ministry. The work is neglected, because the workmen are. It was not long since the payment of the salaries appointed for the singers was put into a very good method; {ch. 12. 47.) and yet how soon did it fail, for want of being looked after!

2. Neliemiah laid the fault upon the rulers, who should have taken care that the Levites minded their business, and had all due encouragement therein. This is required from christian magistrates, that they use their power to oblige ministers to do trieir duty, and people to do their's. Nehemiah began with the i-ulers, and called them to an account. Why is the house of God forsaken? (v. 11.) Why are the Levites star\ed out of it.' Why did not you take notice of this, and prevent it } The people forsook the Levites, which was expressly forbidden ; (Deut. 12. 19.—14. 27.) and then the Levites forsook their post in the house of God. Both minister? and people, who forsake religion and the ser\ices of it, and magistrates too, who do not wliat they can to keep them to it, will have a great deal to answer for.

3. He delayed not to bring the dispersed Levites to their places again, and set them in their stations, as the word is, v. 11. A Levite in his field (cleri-cus in foro — a minister in a market) is out of his station; Ciod's house is his place, and there let him be found. Many that are careless, would do much better than they do, if they were but called upon. Say to Archippus, Take heed to thy ministry.

4. He obliged the people to bring in their tithes, V. 12. His zeal provoked their's; and when they saw the Levites at their work, they could not, for shame, withhold their wages any longer, but honestly and cheerfully brought them in. The better church-work is done, the better will church-dues be paid.

5. He provided that just and prompt payment shruld be made of the Levites' stipends ; commissioners were appointed to see to this, {y. 13.) and they were such as were counted faithful, that is, had appro\ ed themselves so in other trusts com mitted to them, and so had purchased to themseh'es this good degree, 1 Tim. 3. 13. Let men be tried first, and then trusted; tried in the less, and then trusted with more. Their office was to receive and pay, to distribute to their brethren in due season and due proportions.

6. Having no recompense (it is a question whether he had thanks) from those for whom he did these good services, he looks up to God as his Pay-Master, {v. 14.) Remember me, O my God, concerning this. Nehemiah was a man much in pious ejaculations; on every occasion, he looked up to God, and committed himself and his affairs to him. (1.) He here reflects with comfort and much satisfaction upon what he had done for the house of God and the offices thereof; it pleased him to think that he had been any way instrumental to revive and support religion in his country, and to reform what was amiss. What kindness any show to God's ministers, thus shall it be returned into their own bosoms, in the secret joy they shall have there, not only in having done well, but in having done good, good to many, good to souls. (2.) He here

NEHEMIAH, XIII.

refers himself to God to consider him for it, not in pride, or as boasting of what he had done, much less depending upon it as his righteousness, or as \f he thought he had made God a debtor to him, bui in a humble appeal to him concerning his integrity and honest intention in what he had done, i.nd a believing expectation, that he would not be unrighteous to forget his work and Labour of love, Heb. 6. 10. Observe how modest he is in his requests; he only prays, Remember me, not Reward mt; IVifie not out my good deeds, r\ot Publish them, Record them. Yet he was rewarded, and his good deeds recorded; for God does more than we are ible to ask. Note, Deeds done for the house of God and the offices of it, for the support of religion, and the encouragement of it, are good deeds; there is both righteousness and godliness in them, and God will certainly remember them, and not wipe rhem out; they shall in no wise lose their reward.

15. In those days saw I in Judah some treading wine-presses on the sabbath, and bringing in sheaves, and lading asses; as also wine, grapes, and figs, and all vianncr o/"burdens, which they brought inio Jerusalem on the sabbath-day: and I testified against them in the day wherein they sold victuals. 16. There dwelt men of Tyre also therein, which brought fish, and all manner of ware, and sold on the sabbath unto the children of Judah, and in Jerusalem. 17. Then I contended with the nobles of Judah, and said unto them. What evil thing is this that ye do, and piofane the sabbath-day? 18. Did not your fathers thus, and did not our God bring all this evil upon us, and upon this city ? yet ye bring more wrath, upon Israel by profaning the sabbath. 19. And it came to pass, that when the gates of Jerusalem began to be dark before the sabbath, I commanded that the gates should be shut, and charged that they should not be opened till after the sabbath : and some of my servants set I at the gates, that there should no burden be brought in on the sabbath-day. 20. So the merchants, and sellers of all kind of ware, lodged without Jerusalem once or twice. 21. Then I testified against them, and said unto them. Why lodge ye about the wall ? if ye do so again, I will lay hands on you. From that time forth came they no more on the sabbath. 22. And I commanded the Levites, that they should cleanse themselves, and that they should come and keep the gates, to sanctify the sabbath-day. Remember me, O my God, concerning this i also, and spare me according to the great- < ness of thy mercy.

Here is another instance of that blessed reformation in which Nehemiah was so active; he revived siibbath-sanctification, and maintained the authority of the fourth commuidment; a very good deed tliis was for the house of God and the offices thereof; for where holy time is overlooked and made

nothing of, it is not strange if all holy duties oe neglected. Here is,

I. A remonstrance of the abuse. The law of the sabbath was very strict, and much insisted on; and with good reason, for religion is never in the throne, while sabbaths are trodden under foot. But Nehemiah discovered even in Judah, among those to whom sabbaths were given for a sign, this law wretchedly violated. His own eyes were his informers; magistrates, who are in care to discharge their duty aright, will, as much as may be, see with their oivii eyes, and accomplish a diligent search to find out that which is evil. To his great grief, it appeared th;it there was a general profanation of the sabbatli, that holy day, even in Jerusalem, that holy city, which was so lately dedicated to God. 1. The husbandmen ti'od their wine-presses, and brought home their corn, on that day, {v. 15.) though there was an express command, that in ear-ing-time, and in harvest-time, they should rest on the sabbaths, (Exod. 34. 21.) because then they might be tempted to take a greater liberty, and to fancy that God would indulge them in it. 2. The cariiers loaded their asses with all manner of burthens, and made no scruple of it, though there was a particular proviso in the law for the cattle resting, (Ueut. 5. 14.) and that they should bear no burthen on the sabbath day, Jer. 17. 21. 3. The hawkers, and pedlars, and petty chapmen, that were men of Tyre, that famous trading city, sold all manner of ware on the sabbath-day; {v. 16.) and the children of Judah and Jerusalem had so little grace as to buy of them, and so encourage them making our Taiher's day a day of merchandise, contrary to the law of the fourth commandment, which forbids the doing ujjy manner of work. No wonder there was a general decay of religion, and corruption of manners among this people, when they forsook the sanctuary, dnd profaned the sabbath.

II. The reformation of it. They that are jealous for the honour of God, cannot bear to see his sabbath profaned. Obser\e in what method this good man proceeded in his zeal for the sabbath.

1. He testified against them who profaned it, {v. 15.) and again, v. 21. , He not only expressed his own dislike of it, but endeavoured to convince them that it was a great sin, and showed them the testimony of the word of God against it. He would not punish it, till he had laid open the evil of it.

2. He reasoned with the rulers concerning it, took the nobles of Judah to task, and contendecl with them, v. 17. The greatest of men are not too high to be told of their faults by those whose proper office it is; nay, great men should be, as here, cf n-tended with in the first place because of the influence they have upon othej's. (1.) He charged them with it, Ye do it. They did not carry corn noi- sell fish, but, [1.] They connived at them that did, and did not use their power to restrain them, and so made themselves guilty, as those mag'strates d-, who bear the sword in vain. [2.] They set a bad example in other things; if the nolilcs allowed themselves in sports and recreations, in idle visits, and idle talk, on the sabbath-day, the men of business, both in city and country, would piofane it hv their worldly employments, as more justifi; ble. We must be responsible for the sins wliich others are led to commit by our example. (2.) He charges it upon them as an e\ il thing, for so it is, pi'occed-ing from a great contempt of Ciod and our own souls. (3.) He reasons the case with them, (v. 18.) and shows them that sabbath-l^reaking was one of the sins for which God had brought judgments upon them, and that if they did not tnke warning, but return to the same sins ngain, they hafl j'cason to expect further judgments; Yf bting jnore wrath upon Israel by profaning the sabbath. Th is Yzx^

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concluded, If ive again break thy commatidmerits, •Wiii not thou be angry with us till thou hast con-lu/ntd us ? Ezra 9. 14.

3. He took, cure to prevent the profanation of the sabbath, as one that aimed only at reformatic;n ; if he could reform them, he would not punish them, and if he should punish them, it was but that he might reform them. This is an example to magistrates to be heirs of restraint, and prudently to use the bit and bridle, that there may be no occasion for the lash.

(1.) He ordered the gates of Jei'usalem to be kept shut from the evening before the sabbath to the morning after, and set his own servants (whose care, courage, and honesty, he could confide in) to watch theui, that no burthens should be brought in on the sabbatli day, nor late the night before, nor early in the morning after, lest sabbath-time should be trenched upon, x>. 19. Those that came into wirship in the courts of the temple, were, no doubt, admitted to pass and repass, but none that came to sell go'ids, they were foi'ced to lodge without the city, {v. 20.) where, no doubt, they wished the sabbath were gone, that they might sell corn.

(2.) He threatened those who came with goods to the gates, who pressed hard for entrance, telling them that if they came again, he would certainly lay hands on them, v. 21. This deterred them from commg any more. Note, If reformers will but put on resolution, more may be done toward the breaking of bad customs than they can imagme. Vice connived at, is indeed a daring thing, and will bid defiance to counsel and reproof; but it may be made cowardly, ;nd will be so, when magistrates make themselves a teiror to it. The king that sits on the throne of judgment, scatters away all evil with his eyes.

(3.) He charged the Levites to take care about the due sanctifying of the sabbath, that they should cleanse themselves in the first place, and so give a good exan^ple to the people, and that they should some of them come and kee/i the gates, v. 22. Because he and his servants must shortly return to court, he would leave this charge with some that might abide by it, that not only when he was present, but in his absence, the sabbath might be s-tnctified. Then there is likely to be a reformation in this and other instances, when magistrates and ministers join their forces. The courage, zeal, and prudence, of Nehemiali in this matter, are here recorded for our imitation ; and we have reason to think that the cure he wrought, was lasting; for, in our Saviour's time, we find the Jews in the other extreme, over-scrupulous in the ceremonial part of sabbath-sanctification.

4. He concludes this passage with a prayer, v. 22. In which, observe, (1.) The petitions; Be-member me, (as the thief on the cross,) Lord, remember me, that is enough ; God's thoughts to us-ward are very precious, Ps. 40. 5. He adds, Sfiarc me ; so far is he from thinking that what he had done, did properly merit a reward in strict justice, that lie cries earnestly to God to spare him, as Jeremiah, (ch. 15. 15.) Take me not away in thy long-suffering, {ch. 10. 24.) Correct me not in aui^er, and {ch. 17. 17.) Be not a terror to me. Note, The best samts, e\ en when they do the best actions, stand in need of sparing mercy, for there is not a just man that doeth good, and sinneth not. (2.) The plea ; jiccording to the greatness (or multitude of thy mercies). Note, God's mercy is what we must depend upon, and not any merit of our own, when we appear before God

23, In those days also saw T Jews that had married wives of Ashdod, of Ammon,

and of Moab: 24. And their children spake half in the speech of Ashdod, and could not speak in the Jews^ language, but according to the language of each people. 25. And 1 contended with them, and cursed them, and smote certain of them, and plucked oft their hair, and made them swear by God, saying, Ye shall not give your daughters unto their sons, nor take their daughters unto your sons, or for yourselves. 2G. Did not Solomon king of Israel sin by these things? yet among many nations was there no king like him, who was beloved of his God, and God made him king over all Israel: nevertheless even him did outlandish women cause to sin. 27. Shall we then hearken unto you to do all this great evil, to transgress against our God in marrying strange wives ? 28. And 07ie of the sons of Joiada, the son of Eliashib the high priest, ivos son-in-law to Sanballat the Ho-lonite: therefore I chased him from me. 29. Remember them, O my God, because they have defiled the priesthood, and the covenant of the priesthood, and of the Levites. 30. Thus cleansed I them from all strangers, and appointed the wards of the priests and the Levites, every one in his business; 31. And for the wood-offering at times appointed, and for the first-fruits. Remember me, O mv God, for good.

We have here one instance more of Nehemiah s pious zeal for the purifying of his countrymen, a pe culiar people to God; that was the thing he aimed at in the use of his power, not the enriching of him self.

I. See here how they have corrupted themselves by marrying strange wives. This was complained of in Ezra's time, imd much done towards a refor mation, Ezra 9. and 10. But when the unclean spirit is cast out, if a watchful eye be not kept upon him, he will re-enter, so he did here; though, in Ezra's time, they that had married strange wives, were forced to put them away, which could not but occasion trouble and confusion in families, yet others would not take warning; JVitimur in vefitum — We still lean toward what is forbidden. Nehemiah, like a good governor, inquired into the state of the families of those that ^yere under his charge, that he might reform what was amiss in them, and so heal the streams, by healing the springs.

1. He inquired whence they had their wives, and found that many of the Jews had married irives of Ashdod, of Amman, and of Moab; {v. 23.) either because they were fond of what was far-fetched, or because they hoped by these alliances to strengthen and enrich themselves. See how God by the prophet reproves this, (Mai. 2. 11.) Judah has dealt treacherously, and broken covenant with God, the covenant made in Ezra's time, with reference to this very thing; he has profaned the holine-^s of the Lord, by mar-rying the daughter, that is, the wor-

j shipper, of a strange god.

I 2. He talked with children, and found they v/^rta children of strangers, for their speech betrayed them. The children were bred up with their mo-

, thers, and learned of them and their nurses and

NEIIEVlfAH, Xni

servants to speak, so thrit thty could not speak the Jews' language, either not at all, or not readiv, or not purely, but half in the speech of Ashdod, or Acninon, or Moab, according as the country was, which the mother was a native ot Observe, (1.) Children, in their childhood, learn much of their ni ithers. Partus seguitur ventrem — They are firone to imitate their mothers. (2.) If either side be bad, the corrupt nature will incline the children to take after that, which is a good reason why christians should not be unequally yoked. (3.) In the education of children, great care should be taken about the government of their tongues; that they learn not the language of Ashdod, any impious or impure talk, any corrupt communication.

II. See what course Nehemiih took to purge out this corruption, when he discovered how much it had prevailed.

1. He showed them the evil of it, and the obligation he lay under to witness against it. He did not seek an occasion against them, but this was an iniquity to be punished by the judge, and which he must by no means connive at; {v. 27.) " Shall ive hearken to you, who endeavour to palliate and excuse it? No, it is an evil, a great evil, it is a transgression against our God, to marry strange wives, and we must do our utmost to put a stop to it; you beg that they may not be divorced from you, but we cannot hearken to you, for there is nootVier remedy to clear us from the guilt, and prevent the infection." (1.) He quotes a precept, to pro\e that it was in itself a great sin; and makes them swear to that precept, Ye shall not give your daughters unto their sons, 8cc. which is taken from Deut. 7. 3. When we would reclaim people from sin, we must show them the sinfulness of it in the glass of the commandment. (2.) He quotes a precedent, to show the pernicious consequences of it, which m ide it necessary to he animidverted upon by th«; government; (v. 26.) Did not Solomon king of Israel sin by these things? The fcdls of great and g0(xl men are therefore recorded, that we may take warning by them, to shun the temptations which they were overcome by. Solomon was famous for wisdom, there was no king like him for it; yet, when he married stran;^e wives, his wisdom could not secure him from the snares, nay it departed from him, and he did very foolishly. He was beloved of God, I)ul that tlirew him out of God's favour, and went near utterly to extinguish the holv fire of grace in his soul: he was king over all Israel, but that lost him ten of his twelve tribes. You plead that you can marry strange wives, and yet retain the purity of Israelites; but Solomon himself could not; even him did outlandish women cause to sin. Therefore let him that thinks that he stands take heed lest he fall, when he runs upon such a jire-cipice.

2. He showed himself highly displeased at it, that he might awaken them to a due sense of the evil of it. He contended with them; (x>. 25.) thev offered to justify themselves in whit they did, but he showed them how frivolous their excuses were, and argued it warmly with them. When he had silenced them, he cursed them, that is, he denounced the judgments of God against them, and showed them what their sins deserved. He then picked out some of them that were more obstinate than the rest, and fit to be made examples, and emote them, that is, ordered them to be beaten by the proper officers according to the law, Deut. 25. 2, 3. To which he added this further mark of in-

famy, hv filuckea off their hair, or cut or shaved it : oft"; for it may be so understood. PerliaiJS they had jjrided themselves in their hair, and iheiefore he took it off, to deform and humble them, and put them to shame; it was, in effect, to stigmatise them, at least, for a time. Ezra, in this case, had plucked off his own hair, in holy sorrow for the sin; Ne-hemiah plucked off their hair, in a holy indignation at the sinners. See the different tempers of wifte, and good, and useful, men, and the divers graces, as well as divers gifts, of the same Spirit.

3. He obliged them not to take any more such wives, and separated those whom they had taken. He cleansed them from all strangers, both men and women, {v. 30.) and made them promise with an oath that they would never do so again, v. 25. Thus did he try all ways and means to put a stop to this mischief, and to prevent another relapse into this disease.

4. He took particular care of the priests' families, that they might not lie under this stain, this guilt. He found, upon inquiry, that a branch of the High Priest's own family, one of his grandsons, had married a daughter of Sanballat, that notorious enemy of the Jews, {ch. 2. 10.—4. 1.) and so had, in effect, twisted interests with the Samaritans, v. 28. How little love had that man either to God or his country, who could make himself, in duty and interest, a friend to him that was a sworn enemy to both. It seems, this young priest would not put away his wife, and therefore Nehemiah chased him from hitn, deprived him, degraded him, and made him for ever incapable of the priesthood. Jcsephus says that this expelled priest was Manasseh, and that when Nehemiah drove him away, he went to his father-in-law Sanballat, who built him a temple upon moimt Gerizzim, like that of Jeinisalem, and promised him he should be High Priest in it, and that then was laid the foundation of the Samaritans' pretensions, wliich continued warm to our Saviour's time; (John 4. 20.) Our fathers worshipped in this mountain. When Nehemiah had thus expelled one that had forfeited the honour of the priesthood, he again posted the priests and Levites, every one in his business, v. 30. It was no loss to them to part with one that was the scandal of their coat; the woik would be done better without him. When Judas was gone out, Christ said, A^ow is the Son of Man glorified, John 13. 30, 31.

Lastly, Here are Nehemiah's prayers on this occasion.

(1.) He prays. Remember them, 0 my God, v. 29. "Lord, convince and convert them, put them in mind of what they should be and do, that they may come to themselves." Or, " Remember them, to reckon with them for it; remember it against them." If we take it so, this prayer is a prophecy, that God would remember it against them. Thev that defile the priesthood, despise God, and shall be liglitly esteemed. Perhaps they were too many and too great for him to deal with, "Lord" (say? he) " deal thou with them, take the work into thine own hands."

(2.) He prays, Remember me, O my God, v. 31 The best services done to the public have some times been forgotten by those for whom they weit. done; (Eccl. 9. 15.) therefore Nehemiah refers himself to God, to recompense him, takes him for his Pay-Master, and then doubts not but he shall be well paid. This may well be the summary of our petitions, we need no more to make us happy than this; Remember me, O my God, for good.

AN

EXPOSITION,

WITH

PRACTICAL OBSERVATIONS, OF THE BOOK OF

ESTHER.

Ho. *e providence of God wa.c^^

scattered m he provmces of ^^^^^ doo"^"! to destruction, and appomted as

I 'SweK' cam^'to b'qSn, and Mordecai ,o be great a, court, »ho we,-e ,o be ,be ■ns.vun.en.s o.

,l!YTprl"pfo™StS,td by wha. an,, Han,an .he Amalekite obtained an order f.r tbe destruc

in "ThetUa'dtoss *e^e^.s, and their patriots especially, »ere in, therenpon, cl,. t. ;;; t-.,. 2.f..,:„» „f h, „>,„'. nortimlar Dlot ajainst Moidecai's life, r/i. 5, 0, /.

. The defeating of his general plot against tne Jews, rn. o. ,

iirLihrpsri;aie??aK7s"ririrrrs?o/S^^^^^^ '"';«. -<' *-'«•*«»

S?» «m l7,^f,eeTnl L.rd shall laugh a, him, he sees that h,, day » commg.

ESTHER, I.

CHAP. I.

Several things in this chapter itself are very instructive, and of great use; but the design of recording the story of it, is to show how way was made for Esther, to the crown, in order to her being instrumental to defeat Hainan's plot, and this, long before the plot was laid, that we may observe and admire the foresight, and vast reaches of Providence, Knoicn unto God are all his works before-hand. 1. Ahasuerus the king feasts all his great men, v. I..9. II. In his heat, he divorces his queen, because she would not come to him when he sent for her, v. 10 . . 22. This shows how God serves his own purposes, even by the sins and follies of men, which he would not permit, if he knew not how to bring good out of them.

1. I^r^^^^ it came to pass in the days of X^ Ahasuerus, (this is Ahasuerus which

reigned from India even unto Ethiopia, ot'er a hundred and seven and twenty provinces,)

2. That in those days, when the king Ahasuerus sat on the throne of his kingdom, which was in Shushan the palace, 3. In tlie third year of his reign, he made a feast unto all his princes and his servants; the power of Persia and Media, the nobles and princes of the provinces, beirig before him ; 4. When he showed the riches of his glorious kingdom, and the honour of his excellent majesty, many days, even a hundred and fourscore days. 5. And when these days were expired, the king made a feast unto all the people that were present in Shushan the palace, both unto great and small, seven days, in tlTe court of the garden of the king's palace ; 6. Where w'ere white, green, and blue hangings^ fastened with cords of fine linen and purple to silver rings and pillars of marble : the beds mere of gold and silver, upon a pavement of red, and 1)1 ue, and white, and black marble. 7. And they gave them drink in vessels of gold, (the vessels being diverse one fiom another,) and royal wine in abundance, according to "the state of the king. 8. And the drinking ivas according to the law ; none did compel: for the king had appointed to all the officers of his house, that they should do according to every man's pleasure. 9. Also Vashti the queen made a feast for the women in the royal house which belonged to king Ahasuerus.

Which of the kings of Persia this Ahasuerus was, the learned are not agreed. Mordecai is said to have been one of those that were carried capti\ e from Jemisalem, {ch. 2. 6.) whence it should seem, it was one of tlie first kings of that empire. Dr. Lightfoot thinks it was that Artaxerxes wlio hindered the building of the temple, who is called also jthasuerus, (Ezra 4. 6, 7.) after his great-grand-fatlier of tlie Medes, Dan. 9. 1. We have here an account,

I. Of the vast extent of his dominion. In the time of Darius and Cyrus, there were but 120 provinces, Dan. 6. 1. Now, there were 127, from India to Ethiopia, v. 1. An overgrown kingdom, which, in time, would sink with its own weight.

and, as usual, would lose its provinces as fast as it got them. If such vast power be put into a bad hand, it is able to do so much the more mischief; but if into a good hand, it is not able to do so much the more good; Christ's kingdom is, or shall be, far larger than this, when the kingdoms of the w( ild shall all become his; and it shall be everlasting.

II. Of the great pomp and magnificence of bis couit. When he found himself fixed in his throne, tlie pride of his heart rising with the grandeur of his kingdom, he made a most extravagant feast, wherein he put himself to vast expense and trouble, only to show the riches of his glorious kingdom, and the honour of his excellent majesty, "v. 4. This was vain glory, an affectation of pomp to no purpose at all; for none questioned the riches of his kingdom, nor offered to vie with him for honour. If he had showed the riches of his kingdom, and the honour of his majesty, as some of his successors did, in contributing largely toward the building of the temple, and the maintaining of the temple-service, (Ezra 6. 8.— 7. 22.) it would have turned to a much better account. Two feasts Ahasuerus made: 1. One for his nobles and princes, which lasted 180 days, V. 3, 4. Not that he feasted the same persons, every day, for all that time, but perhaps the nobles and princes of one province one day, of another pro ince another day, while thus he and his cf nst nt attendants fared sumptuously every day. The Chaldee paraphrast (who is very bold in his additions to the story of this book) says, that there had been a rebellion among his subjects, ;ind that this feast was kept for joy of the quashing of it. 2. Another was made for all the people, both ^rec/ and small, which lasted seven days; some one day, and soiTie another; and because no house would hold them, they were entertained i?i the court of the garden, v. 5. The hangings with which the several apartments were divided, or the tents which were there pitched for the company, were very-fine and rich; so were the beds or benches on which they sat, and the pavement under their feet, v. 6. Better is a dinner of herbs with quietness, and the enjoyment of one's self and ;i friend, than th's banquet of wine, with all the noise and tumult that must needs attend it.

III. Of the good Older which, in some respects, was kept there notwithstanding. We do not find this like Belshazzar's feast, in which dunghill-gods were praised, and the vessels of the sanctuary profaned, Dan. 5. 3, 4. Yet the Clialdean paraphrase savs, that the vessels of the sanctuary were used in this feast, to the great grief of the pious Jews. It was not like Herod's feast, which reserved a prophet's head for the last dish.

Two things we may gather from the account here given oif this feast, which are laudable.

1. That there was no forcing of healths, nor urging of them. The drinking was according to the law, probably, some law lately made; none did, comfiel, no not by a continual proposing of it; (as Josephus explains it;) they did not send the glass about, but every man drank as he pleased, {v. 8.) so that if there were any that drank to excess, it was their own fault, a fault which few would commit, when the king's order put an honour upon so-hriety. This caution of a heathen prince, even then when he would show his generosity, may shame manv who are called christians, who think they do not sufficiently show their good housekeeping, nor bid their friends welcome, unless they make them drunk, and, under pretence of sending the health round, send the sin round, and death with it. There is a woe to them that do so; let them read it and tremble, Hab. 2. 15, 16. It is robbing men of tlieir reason, their richest jewel, and making them fools, the greatest wrong that can be.

ESTHER, I.

896

i\ T iiat there was no mixed dancing, f r tuc ijcii-demeii and kidies were entertained asunder, not ab in Beishdzzars feast, whose wives and concubines drank with hiai, (Dan. 5. 2.) or Herod's, whose daughter danced before him. Vashti feasted the women in her own apartment; not openly in the court of the garden, but in the royal house, v. 9. Tlius, while the king showed the honour of his majeaty, she and her ladies showed the honour of their modesty, whch is truly the majesty of the fair sex.

10. On the seventh day, when the heart of the king was meny with wine, he commanded Mehuman, Biztha, Harbona, Big-tha, and Abagtha, Zethar, and Carcas, the seven chamberlains that served in the presence of Ahasuerus the king, 11. To bring Vashti the queen before the king, with the crown royal, to show the people and the princes her beauty : for she wa8 fair to look on. 12. But the queen Vashti refused to come at the king's commandment by his chamberlains: therefore was the king very wroth, and his anger burned in him. 13. Then the king said to the wise men, which knew the times, (for so was the king's manner toward all that knew law and judgment: 14. And the next unto him loas Carshena, Shethar, xAdmatha, Tarshish, Meres, Mar-sena, and Memucan, the seven princes of Persia and Media, which saw the king's face, and which sat the first in the kingdom ;) 15. What shall we do unto the queen Vashti according to law, because she hath not performed the commandment of the king Ahasuerus by the chamberlains? IP. And Memucan answered before the King and the princes, Vashti the queen hath not done wrong to the king only, but also to all the princes, and to all the people that are in all the provinces of the king Ahasuerus. 17. For this deed of the queen shall come abroad unto all women, so that they shall despise their husbands in their eyes, when it shall be reported. The king Ahasuerus commanded Vashti the queen to be brought in before him, but she came not. 18. Likewise shall the ladies of Persia and Media say this day unto all the king's princes, which have heard of the deed of the queen. Thus shall there arise too much contempt and wrath. 19. If it please the king, let there go a royal commandment from him, and let it be written among the laws of the Persians and the Medes, that it be not altered, that Vashti come no more before king Ahasuerus; and let the king give her royal estate unto another that is better than she. 20. And when the king's decree which he shall make shall be published throughout all his empire, (for it is great,) all

liie w lv( s shf;l1 give to their husbands honour, both 10 great and small. 21. And the saying pleased the king and the princes -, and the king did according to the word of Memucan : 22. For he sent letters into all the king's provinces, into every province according to the writing thereof, and to eveiy people after their language, that every man should bear rule in his own house; and that it should be published according to the language of every people.

We have here a damp to all the mirth of Aha-sueinis's feast; it ended in heaviness, not, as Job's children's feast, by a wind from the wilderness, not, as Belshazzar's, by a hand-writing on the wall, but by his own folly. An unhappy falling-out there was, at the end of the feast, between the king and queen, which broke ofFthe feast abruptly, and sent the guests away silent and ashamed.

I. It was certainly the king's weakness, to send for Vashti into his presence, when he was drunk, and in company with abundance of gentlemen, many of whom, it is likely, were in the same condition. When his heart was merry ivith wine, nothing would serve him, but Vashti must come, Avell-dressed as she was, with the crown on her head, that the princes and people might see what a handsome woman she was, v. 10, 11. Hereby, 1. He dishonoured himself as a husband, who ought to protect, but by no means to expose, the modesty of his wife, who ought to be to her a covering of the eyes, (Gen. 20. 16.) not to uncover tlieni. 2. He diminished himself as a king, in commanding that from his wife, which she might refuse, much to the honour of her virtue. It was against the custom of the Persians for the women to appear in public, and he put a great hardship upon her, when he did not co\irt, but command, her to do so uncouth a thing, and make her a show. If he had not been put out of the possession of himself by driiking to excess, he would not have done such a thing, but have been angry at any one that should have mentioned it. When the wine is in, the wit is out, and men's reason departs from them.

II. However, perhaps it was not her wisdom to deny him: {r'. 12.) she refused to come; though he sent his command by seven honourable messengers, and publicly, and, Josephus says, sent again and again, yet she persisted in her denial. Had she come, while it was evident that she did it in ])ure obedience, it would have been no reflection upon her modesty, nor a bad example. The thing was not in itself sinful, and therefore to obey had been more her honour than to be so precise. Perhaps she refused in a haughty manner, and then it was certainly evil; she scorned to come at the king's commandment. What a mortification was this to him! While he was showing the glorj' of his kingdom, he showed the reproach of his family, that he had a wife that would do as she pleased. Strifes l)etween yoke-fellows are bad enough at any time, but t)efore company they are very scandalous, and occasion blushing and uneasiness.

III. The king, thereupon, grew outrageous. He that had rule over 127 provinces, had no rule over his own spirit, but his anger burned in him, v. 12. He had consulted his own comfort and credit more, if he had stifled his resentments, had passed by the affront his wife gave him, and turned it oflp with a jest.

IV. Though he was very angry, he would not do any thing in this matter, till he advised with his privy-counsellors; as he had seven chamberlains to

ESTHER, II.

execute his orders, who are named, {v. 10.) so he had seven counsellors to direct his orders. The greater power a man has, the greater need he has of advice, that he may not abuse his power. Of these counsellors it is said, that they were learned men, for they knew law and Judgment; that they were wise men, for they knew the timen; and that the king put great confidence in them, and honour upon them, for they saw the king''s face and sat first in the kingdom, v. 13, 14. In the multitude of 9uch counsellors, there is safety. Now here is,

1. The question proposed to this cabinet-council; (y. 15.) IP hat shall we do to the queen Vas/iti, according to law? Observe, (1.) Thr ugh it was the queen that was guilty, the law must have its course. (2.) Though the king was very angry, yet he would do nothing but what he was advised was according to law.

2. The proposal which Memucan made, that Vashti should be divorced for her disobedience. Some suggest that he gave this severe advice, and the rest agreed to it, because they knew it would please the king, would gratify both his passion now, and his appetite afterward. But Josephus says, that, on the contrary, he had a strong affection for Vashti, and would not have put her away for this offence, if he could legally have passed it by. And then we must suppose Memucan, in his advice, to have had a sincere regard to justice and the public good.

(1.) He shows what would be the bad consequences of the queen's disobedience to her husband, it it were passed by and not anim. id verted upon, that it would imbolden other wives both to disobey their husbands, and to domineer over them. Had this unhappy falling out between the king and his wife, wherein she was conqueror, been private, the error had remained with themselves, and the quarrel might have been composed privately between themselves; but it happening to be public, and perhaps the ladies that were now feasting with the queen, having showed themselves pleased with her refusal, her bad example would be likely to have had a bad influence upon all the families of the kingdom; if the queen must have her humour, and the king must submit to it, (since the houses of private persons commonly take their measures from the courts of princes,) the wives would be haughty and imperious, and would scorn to obey their husbands, and the poor despised husbands might fret at it, but could not help themselves, for the contentions of a wife are a continual dropping; Pro\\ 19. 13.—27. 15. andseeProv. 21. 9.-25. 24. When wives despise their husbands, whom they ought to reverence, (Eph. 5. 33.) and contend ior dominion over those to whom they ought to be in subjection, (1 Pet. 3. 1.) there cannot but be continual guilt and grief, confusion and every evil work. And great ones must take heed of setting copies of this kind, •u. 16.. 18.

(2.) He shows what would be the good consequence of a decree against Vashti, that she should be divorced. We may suppose, before tliey proceeded to this extremity, they sent to Vashti to know if she would yet submit, ciy Peccavi —/ have done wrong, and ask the king's pardon, which if she had done, the mischief of her example would have been effectually prevented, and process would have been staid; but, it is likely, she continued obstinate, and insisted upon it as her prerogative to do as she pleased, whether it pleased the king or no; and therefore they gave this judgment against her, that she come no more before the king, and this judgment so ratified, as never to be reversed, v. 19. The consequence of this, it was hoped, would be, that the wives would give to their husbands honour, even the wives of the great, notwithstanding their

own greatness, and the wjves of the small, notwith standing the husband's meanness, v. 20. And thus e\ ery man would bear rule in his own house, as ht ought to do, and, the wives being subject, the children and servants would be so too. It is the interest of states and kingdoms, to provide that good order be kept in private families.

3. The edict that passed, according to this proposal, signifying that the queen was divorced for contumacy, according to the law, and that if other wi\ es were, in like manner, undutiful to their hus-biuds, they must expect to be in like manner disgraced; {v. 21, 22.) were they better than the queen? Whether it was the passion, or the policy, of the king, that was ser\ ed by this edict, God's providence served its own purpose by it, which was, to make way for Esther to the crown.

CHAP. n.

Two things are here recorded in this chapter, which were working toward the deliverance of the Jews from Ha-man's conspiracy. I. The advance of Esther to be queen instead of Vashti. Many others were candidates for the honour, (v. i..4.) but Esther, an orphan, a captive Jew, (v. 6.. 7-) recommended herself to the king's chamberlain first, (v. 8 . . 11.) and then to the king, (v. \t . 17.) who made her queen, (v. 18 ..20.)* II. The good service that Mordecai did to the king, in discovermg a plot against his life, v. 21. . 23.

1. A FTER these things, when the wrath -/jL of king Ahasueius was appeased, he remembered Vashti, and what she had done, and what was decreed against her. 2. Then said the king's servants that ministered unto him, Let there be fair young virgins sought for the king: 3. And let the king appoint officers in all the provinces of his kingdom, that they may gather together all the fair young virgins unto Shuslian the palace, to the house of the women, unto the custody of Hege the king's chamberlain, keeper of the women ; and let their things for purification be given tkem: 4. And let the maiden which pleaseth the king be queen instead of Vashti. And the thing pleased the king, and he did so. 5. Now in Shushan the palace there was a certain Jev\', whose name teas Mordecai, the son of Jair, the son of Shimei. the son of Kish, a Benjamite, 6, Who nad been carried away from Jerusalem with the captivity which had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away. 7, And he brought up Hadassah (that is Esther) his uncle's daughter ; for she had neither father nor mother, and the maid tvas fair and beautiful; whom Mordecai, when her father and mother were dead took for his own daughter. 8. So it camt to pass, when the king's commandment and his decree was heard, and when many maidens were gathered together unto Shushan the palace, to the custody of Hegai, that Esther was brought also unto the king's house, to the custody of Hegai, kec^pcr of the women. 9. And the maiden pleased him, and she obtained kindness of him; and

n.

897

he speedily gave her her thhigs for purification, with such things as belonged to lier, and ^<even maidens, which were meet to be given her, out of the king^s house: and he preferred her and her maids unto the best;?/ace of the house of the women. 10. Esther had not showed her people nor her kindred: for Mordecai had charged her that she should not show it. 11. And Mordecai walked every day before the court of the women's house, to kYiow how Esther did, and what should become of her. 12. Now, when every maid's turn was come logo in to king Ahasuerus, after that she had been twelve months, according to the manner of the women, (for so were the days of their purifications accomplished, to wit, six months with oil of myrrh, and six months with sweet odours, and with other things for the purifying of the women,) 13. Then thus came everi/ maiden unto the king; whatsoever she desired was given her, to go with her out of the house of the women unto the king's house. 14. In the evening she went, and on the morrow she returned into the second house of the women, to the custody of Shaashgaz the king's chamberlain, wliich kept the concubines: she came in unto the king no more, except the king delighted in her, and that she were called by name. 15. Now when the turn of Esther, the daughter of Abihail the uncle of Mordecai, who iiad taken her for his daughter, was come to go in unto the king, she required nothing but what Hegai the king's chamberlain, the keeper of the women, appointed: and Esther obtained favour in the sight of all them that looked upon her. 16. So Esther was taken unto king Ahasuerus into his house royal in the tenth month, which is the month Tebeth, in the seventh year of his reign. 17. And the king loved Esther above all the women, and she obtained grace and favour in his sight more than all the virgins; so that he set the royal crown upon her liead, and made her queen instead of Vashti. 18. Then the king made a great feast unto all his princes and his servants, even Esther's feast; and he made a release to the provinces, and gave gifts according to the state of the king. 19. And when the virgins were gathered together the second tiine, then Mordecai sat in the king's gate. 20. Esther had not i/et showed her kindred nor her people, as Mordecai had charged her: for Esther did the commandment of Mordecai, like as when she was brought up with him.

How God put down one that was high and mighty, from her seat, we read in the chapter be- [ fore, and are now to be told how he exalted one of

Vol. II.—5 X

low dcjjree, as the virgin Mary observes in her song, (Luke 1. 52.) and Hannah before her, 1 Sam, 2. 4 , . 8. Vashti being humbled for her height, Esther is advanced for her humility. Observe,

I. The extravagant course that was taken to please the king with another wife instead of Vashti. Josephus says, that when his anger was over, he was exceedingly grieved that the matter was (ar-ried so far, and would have been reconciled to Vashti, but tliat, by the constitution of the government, the judgment was irrevocable; that, therefore, to make liim furget her, they contrived how to entertain him first witli a great variety of concubines, and then to fix him to the most agreeable of them all for a wife, instead of Vashti. The marriages of princes are commonly made bv policy and interest, for the enlargingof their dominions, aiid the strengthening of their alliances; but this must be made partly by the agreeableness of the person to the king's fancy, whether she were rich or poor, noble or ignoble. What pains were taken to humour the king! As if his power and wealth were given him for no other end, than that he might have all the delights of sense wound up to the height oi pleasurableness, and exquisitely refined, though, at the best, they are but dross and dregs in comparison with divine and spiritual pleasures. 1. All the provinces of his kingdom must be searched, for fair young virgins, and officers appointed to choose them, V. 3. 2. A house (a seraglio) was prepared on purpose for them, and a person appointed to have the charge of them, to see that thev were well provided for. 3. No less than twelve months were allowed them for their purification, some of them, at least, who were brought out nf the c( un-try, that they might be very clean, and perfumed, V. 12. Even those who v.'e're the niaster-piccts ot nature, must yet have all this help from art, to recommend them to a vain and carnal mind. 4. After the king had once taken them to his bed, they were made recluses ever after, excejjt the king pleased at any time to send for them; {v. 14.) they were looked upon as secondary wives, were maintained by the king accordingly, and miglit not marry. We may see, by this instance, to wii;it absurd practices those came, who were destitute of divine revelation, and who, as a punishment fir their idolatn-> were given up to vile affections; having broken through that law of crestion, which resulted from God's making man, they brake through another law, which were founded upon his making one man and one woman. See what need there was of the gospel of Christ to purify men from the lusts of the flesh, and to reduce them to the original institution. Those that have learned Chrht, \v\\\ think it a shame even to speak of such t/iins^s os these which were done of them, not only in secret, but avowedly, Eph. 5. 12.

II. The overruling providence of fiod, thus bringing Esther to be queen. Had she been first recommended to Ahasuerus for a wife, he would have rejected the motion with disdain. But when slie comes in her turn, after several others, ;ind it was found that though many of them were int^e-nious and disci-eet, graceful and agreeable, vet Esther excelled them all, way was made for her, even by her rivals, into the king's affections, and the honours consequent thereupon. It is certain, as Bishop Patrick says, that those who suggest that she committed a gi-eat sin, to come at this dignitv, do not consider the custom of those times and countries. Every one that the king took to his bed, was married to him, and was his Avife of a lower 7-ank, as Hagar was Abraham's; so that if Esther had not been made queen, the sons of Jacob need not say that he dealt with their mter as with a harlot. Concerning Esther, we musft observe.

ESTHER, Ij.

1. Her original and character, (1.) Slie was one of the children of the cn/itivity; a Jewess, and a sharer with her people in their bondage. Daniel and his fellows were ad\ anced in the land where they were captives; for they were of those whom Ciod sent thither ybr their good, Jer. 24. 5. (2.) She was an orphan, her father and mother were both dead; {v. 7.) but when the\' had forsriken her, then the Lord took, her up, Ps. 27. 10. Wlien those whose luihappiness it is to be thus deprived of their parents, in their childhood, yet afterwards come to be eminently pious and prosperous, we ought to take notice of it to the glory of tliat God, and his grace and providence, who has taken it among the titles of his honour, to be a Father of the fatherless. (3.) She was a beauty, ^azV of form, good of countenance, so it is in the margin, v. 7. Her wisdom and virtue were her greatest beauty, but it is an advantage to a diamond to be well set. (4.) Mordecai, her cousin-german, was her guardian, drought her ufi, and took her for his oum daughter. The LXX say, that he designed to make her his wife; if that were so, he was to be praised that he opposed not her better preferment. (5.) Let God be acknowledged in raising up friends for the fatlierless and motherless; let it be an encouragement to that pious instance of charity, that many who have taken care of the education of orphans, have lived to see the good fruit of their care and pains, abundantly to their comfort. Dr. Lii^ht-foot thinks that this Mordecai is the same with thit mentioned, Ezra 2. 2. who went up to Jerusalem with the fii'st, and helped forward the settlement of his people, until the building of the temple was stopped, and then went back to the Persian court, to see what service he could do them there.

Mordecai being Esther's guardian or pro-parent, we are told, [1.] How tender he was of her, as if she had been his own child; {v. 11.) he walked before her door every dav, to know how she did, and what interest she had. Let those whose relations ;ire thus cast upon them by Divine Providence, be thus kindly affectioned to them, and solicitous for them. [2.] How respectful she was to him, though in relation s!ie was liis equal, yet in age and dependenc e being h;s inferior, she honoured him as her f itler, did his conunandment, x\ 20. This is an example to (Tphans; if they fall into the hands of those who love ihem and take care of them, let them make suitable returns of duty and affection. The less obliged their guirdians were, in duty, to provide for them, the more obliged tliey are, in gratitude, to honour .ind obey their v.uardians. Here is an instance of Esther's obsequiousness to Mordecai tliat she did not show her /iro/ile or her kindred, l)ecause Mordecai had charged her that she should not, v. 10. He did not bid her deny her country, nor tell a lie to conceal her parentage; if he had, she must not have done it; but he bid her not proclaim it: all trutlis are not to be spoken at all times, though an untruth is not to be spoken at any time. She being born in Shushan, and her parents being dead, all took her to be of Persian extraction, and she was not bound to undeceive them.

2. Her preferment. Who would have thought that a Jew, a captive, an orphan, was born to be a queen, an empress! Yet so it proved. Providence sometimes raiseth iiji the poor out of the dust, to set them among firinces, 1 Sam. 2. 8. (1.) The king's chamberlain honoured her, {xi. 9.) and was ready to serve her; wisdom and virtue will gain respect. They that make sure God's favour, sliall find favour with man too, as far as it is good for them. All that lo(^ked upon Esther, admired her, {v. 15.) and concluded that she was the ladv that would win the prize: and she did win it. (2.) The king himself fell io kxv^, with her. She was not so-

licitous, as the rest of the maidens were, to set lier self off with artificial beauty; &he reguirrd nothing but just what was appointed her; {y. 15.) and ye* she was most acceptaljle. The more natural beaut) is, the more agreeable. The king loved Esther abo\ e all the tvomen, v. 17. Now he needed no* to make any farther trials, or take time to deJibe rate; he is soon determined to set the royal crsxvn upon her head, and make her queen, v. 17, This was d ne in his seventh year; {v. 16.) Vashti was divorced in his third year, [ch. 1. 3.) so that he was four years without a queen.

Notice is taken, [1.] Of the honours the king put upon Esther. He graced the solemnity of her coronation wiih a royal feast, (v. 18.) at which perhaps Esther, in compliance with the king, made a public appearance, which Vashti refused to do; that she might have the praise of obedience in the same instance in which the other incurred the blot of disobedience. He also granted a re/eoir ^o the provinces, either a remittance of the taxes in arrear, or an act of grace for criminals; as Pilate, at the feast, I'eleased a prisoner. This was to add to the joy. [2.] Of the deference Esther continued to pay to her former guardian; she still did the commandment of Mordecai, as when she ivas brought up ivith him, V. 20. Mordecai sat m the king's gate, that was the height of his pi-eferment, he was one of the porters, or door-keepers, of the court; whether he had this place before, or Estlier obtained it for him, we are not told; but there he sat contentedly, and aimed no higher; and yet Esthei', who was advanced to the throne, was observant of him. This was an evidence of an humble and grateful disposition; that she had a sense of his former kindnesses, and his continued wisdom; it is a great ornament to those that are advanced, and much to their praise, to remember their benefactors, to retain the impressions of their good education, to be diffident of tliem-sehes, willing to take advice, and thankful for iL

■21. In those days, while Mordecai sat in tlio king's gate, two of the king's chamberlains, Bigthan and Teresh, of those which kept the door, were wroth, and sought to lay hand on the king Ahasnerus. 22. And the thing was known to Morderai, who told it tinto Esther the queen, and Esther certified the king///prro/in Mordecai's name. 23. And when inf|uisition was made of the tnatter, it was found out; therefore they were both hanged on a tree: and it was written in the book of the Chronicles before the king.

This good service which Mordecai did to the government, in discovering a plot against the life of tlie king, is here recorded, because the mention of it will again occur to his advantage. No step is yet taken toward Haman's design of the Jews' destmc-tion, but several steps are taken toward God's design of their deliverance, and this for one. God now gives Mordecai an opportunity of doing the king a good turn, that he might have the fairer opportunity afterward of doing the Jews a good turn.

1. A design was laid against the king by two of his own servants, who sought to lay havd on him, not only to make him a prisoner, but to take away his life, V. 21. Prol)ably, they resented some affi-ont which they thought he h;id given them, or some injury whicli he had done them. Who would be great, to be so much the object rf envy? \\nu) would be arbitrary, to be so much the object rf ill-will? Princes, above anv mortals, have their souls con-

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«3.»

linually in their hands, and often go down slain to the [lit y especially those who caused terror in the land of the living.

2. Mordecai got notice of their treason, and, by Esther's means discovered it to the king, hereby confirming her in, and recommending himself to, the king's favour. How he came to the knowledge of it does not appear; whether he overheard their discourse, or they offered to draw him in with them, so it was, that the thing was known to him; tliis ought to be a warning against all traitors and seditious practices: though they presume upon secrecy, a bird of (he air shall carry the voice. Mordecai, as soon as he knew it, caused it to be made known to the king; whicli ought to be an instruction and example to all that would be found good suijjects, not to conceal any bad design they know of against the prince or tlie public peace, for it is making a confederacy with public enemies.

3. The traitois were hanged, as they deserved, but not till it was, upon search, fully proved against them, {v. 23.) and the whole matter was recorded in the king's journals, with a particular remark, that Mordecai was the man who discovered the treason. He was not rewarded presently, but a book of remembrance was written. Tims with respect to those who serve Christ, thougli their recompense is adjourned till the resurrection of the just, yet an account is kept of their work of faith and labour of love, which God is not unrighteous to forget, Heb. -6. 10.

CHAP. III.

A very black and mournful scene here opens, and which threatens the ruin of all the people of God. Were there not some such dark nights, the light of the morning would not be so welcome. I. Haman is made the king's favorite, v. 1. 11. Mordecai refuses to give him the honour he demanded, v. 2 . . 4. III. Haman, for his sake, vows to be revenged upon all the Jews, v. 5, 6. IV. He, upon a malicious suggestion, obtains an order from the knig to have them all massacred upon a certain day, v. 7.. 13. V. This order is dispersed through the kingdom, V. 14, 15.

1. A FTER these things did king Ahasue-l\^ rus jDiomote Haman the son of Ham-niedatha the Agagite, and advanced him, and set his seat above all the princes that toere with him. 2. And all the king's servants, that inerr. in the king's gate, bowed and reverenced Haman : for the king had so commanded concerning him: but Mordecai bowed not, nor did him reverence. 3. Then tlie king's servants, which locrv in the king's gate, said unto Mordecai, Why transgressest thou the king's commandment? 4. Now it came to pass, when they spake daily unto him, and he hearkened not unto them, that they told Haman, to see whether Mordecai's matters would stand: for he had told them that he wan a Jew. 5. And when Haman saw that Mordecai bowed not, nor did him reverence, then was Haman full of wrath. 6. And he tiiought scorn to lay iiands on Mordecai alone; for they had showed him the people of Mordecai : wherefore Haman sought to destroy all the Jews that icere throughout the whole kingdom of Ahasuerus, even the people of Mordecai.

Here we have,

I. Haman advanced by the prince, and adored, thereupon, by the people. The prince had latelv laid Esther in his bosom, but she had no such interest in him, as to get her friends preferred, or to prevent the preferring of one, who, she knew, was an enemy to her people. When those that are good, become great, they still lind that they cannot do good, nor prevent mischief as they would. I'lus Haman was an Agagite, an Amalekite, savs Jose-phus, probably of the descendants of Agagj a mni-mon name of the princes of Amalek, asappears. Numb. 24. 7. Some think that he was, by birth, a prince, asJehoiakim was, whose seat was set above the rest of the captive kings, (2 Kings 25. 28.) as Haman's here was, v. 1. The king took a fancy to him, (princes are not bound to give reasons fortheii-favours,) made him his favorite, his confidant, his prime minister of state. Such a commanding influence the court then liad, that (contrary to the proverb) whom it blessed, the country blessed too; for all men adored this rising sun, and the king's servants were particularly conmianded to bow before him, and to do him reverence, {y. 2.) and they did so. I wonder what the king saw in Haman, that was commendable or meritorious; it is plain that he was not a man of honour or justice, of any true courage, or steady conduct, but proud, and passionate, and revengeful; yet was he promoted, and caressed, and there was none so great as he. Princes' darlings are not alwavs worthies.

n. Mordecai adhering to his principles with .a bold and daring resolution, and therefore refusing to reverence Haman, as the rest of the king's sei"-vants did, v. 2. He was urged to it by his friends, who reminded him of the king's commandment, and consequently of the danger he incurred, if lie refused to comply with it; it was as much as his life was worth, especially considering Haman's insolence, V. 5. '1 hey sfiake daily to him, to persuade him to conform; but all in vain, he hearkened not to them, but told them plainly that he was a Jew, and could not in conscience do it: doubtless, his refusal, when it came to be taken notice of, and made the subject of discourse, was commonly attributed to pride and envy, that he would not pay respect to Haman, because, on the score of his alliance to Esther, he was not himself as much promoted; or to a factious seditious spirit, and a disaffection to the king and his government; those that would make the best of it, looked upon it as his weakness, or his want of bi'eeding, called it a humour, and a piece of affected singularity; it does not appear that any one scrupled it, except Mordecai; and yet his refusal was pious, conscientious, and pleasing to God, for the religion of a Jew forbade him, 1. To give such extravagant honours as were required, to any morta man, es[)ecially so wicked a man as Haman was In the aj)ocryphal chapters of this book, {ch. IT 12>«14.) Mordecai is brought in, tlius appealing to God in this matter; Thou knowest. Lord, that it was ncithtr in cmitewfit nor [tridf, nor for ami de sire of glory, that I did not bow dovjn to firoud Ha man, for I could have been content with good 7;'/;., for the salvation of Israel, to kiss the soles of his feet; but I did this, thai I might not pr(fr the glory of man above the glo-ry of God, neither will I worship any but thee. 2. He especially thought it a piece of injustice to his nation, to give such honoui' to an Amalekite, one of th.t devoted nation with whom God had sworn that he would have perpetual war, (Exod. 17. 16.) and concerning which he h;'.d given that solemn charge, (Ueut. 25. 17.) J-!emejn ber what jimalek did. TlKU^h religion does by no riicans destroy good manners, but teaches us to render honour to whom honour is due, vet it is the character of a citizen of Zion, that not onW in hw

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heart, but in his eyes, such a vile person as Human was, is contemned, Ps. 15, 4. Let those who are i;:overned by principles of conscience, be steady and resolute, however censured or threatened, as Mor-decai was.

III. Haman meditating revenge. Some that hoped thereby to curry favour with Haman, took notice to him of Mordecai's rudeness, waiting to see whether he would bend or break, v. 4. Haman then observed it himself, and was full of wrath, v. 5. A meek and humble man would have slighted the affront, and have said, "Let him have his humour; what am I the worse for it!" But it makes Haman's proud spirit rage, and fret, and boil, within him, so that he becomes uneasy to himself and all about him. It is soon resoh ed tliat Mordecai must die. The head must off,.that will not bow to Haman; if he cannot have his honours, he will have his blood. It is as penal, in this court, not to worship Ham;m, as it was, in Nebuchadnezzar's, not to worsiiip the golden image which he had set up. Mordecai is a person of quality, in a post of honour, and own cousin to the queen; and yet H;iman thinks his life nothing towards a satisfaction for the affront, thcu-siuids of innocent and valuable lives must be Sacrificed to his indignation; and therefore he vows the destruction of all the people of Mordecai, for his sake, because his being a Jew, was the reason why he did not reverence Haman. Herein appears Haman's intolerable pride, insatiable cruelty, and the ancient antipathy of an Amalekite to the Israel of God. Saul the son of Kish, a Benjamite, spared Agag, but Mordecai the son of Kish, a Benjamite, {ch. 2. 5.) shiU find no mercy with this Agagite, whose design is, to destroy all the Jews throughout the whole kingdom of Ahasuerus, {y. 6.) which, I suppose, would include those that were returned to their own land, for that was now a province of his kingdom. Come and let us cut them off from being a nation, Ps. 83. 4. Nero's barbarous wish is his, that they had all but one neck.

7. In the first month, (that is the month Nisan,) in the twelfth year of king Ahasuerus, they cast Pur, that w, the lot, before Haman, from day to day, and from month to month, to the twelfth month, that is the month Adar. 8. And Haman said unto king Ahasuems, There is a certain people scattered abroad and dispersed among the people in all the provinces of thy kingdom; and their laws are diverse from all people, neither keep they the king's laws, therefore it is not for the king's profit to suffer them. 9. If it please the king, let it be written that they may be destroyed; and I will pay ten thousand talents of silver to the hands of those that have the charge of the business, to bring it into the king's treasuries. 10. And the king took his ring from his hand, and gave it unto Haman the son of Ham-medatha the Agagite, the Jews' enemy. 11. And the king said unto Haman, The silver is given to thee, the people also, to do with ihem as it seemeth good to thee. 12. Then were the king's scribes called on the thirteen th day of the first month, and there was written according to all that Haman had command-o\\ imto the king's lieutenants, and to the

governors that were over every province, and to the rulers of every people of every province, according to the writing thereof, and to every people after their language; in the name of king Ahasuerus was it written, and sealed with the king's ring. 13. And the letters were sent by posts into all the king's provinces, to destroy, to kill, and to cause to perish all Jews, both young and old, little children and women, in one day, even upon the thirteenth day of the twelfth month, which is the month Adar, and to take the spoil of them for a prey. 14. The copy of the writing, for a commandment to be given in every province, was published unto all people, that they should be ready against that day. 15. The posts went out, being hastened by the king's commandment; and the decree was given in Shushan the palace And the king and Haman sat down to drink; but the city Shushan was perplexed.

?Iaman values himself upon that bold and daring thought, wliich, he fancied, well became his great spirit, of destroying all the Jews; an undertaking worthy of its author, and which, he J)romi&ed himself, would perpetuate his memory. He doubts not but to find desperate and bloody hands enrugh to cut all their throats, if the king would but give him leave; how he obtained leave, and commission to do it, we are here told. He had the king's ear, let him alone to manage him.

I. He makes a false and malicious representation of the Jews, and their character, to the king, v. 8. The enemies of God's people could not give them such bad treatment as they do, if they did not first give them a bad name. He would have the king believe, 1. That the Jews were a despicable people, and that it was not for his credit, to harbour them. A certain people there is, without name, as if nobody knew whence they came, and what they were; "They are not incorporated, but scattered abroad and dispersed in all the provinces as fugitives and vagabonds on the earth, and inmates in all countries, the burthen and scandal of the places wliere they live." 2. That tliey were a dangerous people, and that it was not safe to harbour them. " They have laws and usages of their own, and conform not to the statutes of the kingdom, and the customs of the country; and therefore may be looked upon as disaffected to the government, and likely to infect others with their singularities, which may end in a rebellion." It is no new thing for the best of men to have such invidious characters as these, given of them; if it be no sin to kill them, it is no sin to belie them.

II. He bids high for leave to destroy them all, v. 9. He knew there were many that hated the Jews, and would willingly fall upon them, if they might but have a commission: " Let it be written therefore, that they may be destroyed; give but orders for a general massacre of all the Jews, and Haman will undertake it shall be easily done;" if the king will gratify him in this matter, he will make him a present oi ten thousand talents, which shall he paid into the king's treasuries. This, he thought, would be a powerful inducement to the king to consent, and would obviate the strongest objection against him, which was, that the government must needs sustain loss in its revenues, by the destruction ( f so many of its subjects; so great a sum, he h('])e(!, would be equivalent for that. Proud and milicious

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men will not mind the expenses of their revenge, nor spare any cost to gratify it; yet, no doubt, Ha-man knew how to reimburse himself cut of the spoil of the Jews, which his janizaries were to seize for him, {v. 13.) and to make them bear the charges of their own ruin; while he himself hoped to be not only a sa\ er, but a gainer by the bargain.

III. He obtains what he desired, a full commission to do what he would, with the Jews, v. 10, 11. The king was so inattentive to business, and so bewitched with Haman, that he took no time to examine the truth of his allegations; but was as willing as Haman could wish, to believe the worst concerning the Jews, and therefore he gave them up into his hands, as lambs to the lion; The ficople are ehine, do unto them as scemeth good unto thee; he docs not say, '• Kill them, slay them," (hoping Ha-man's own cooler thoughts w( uld abate the rigour of that sentence, and induce him to sell them for slaves) but " Do what thou wilt with them." And so little did he consider how much he should lose in his tribute, and liow much Haman would gain in the spoil, that he gave him withal the ten thousand talents; The silver is thine. Such an implicit confidence likewise he had in Haman, and so perfectly had he abandoned all care of his kingdom, that he gave Haman his ring, his privy-seal, or sign-manual, wherewith to ccnfirm whatever edict he pleased to draw up to this pui-pose. Miserable is the kingdom that is at the disposal of such a head as this, which has one ear only, and a nose to be led by, but neither eyes nor brains, nor scarcely a tongue of its own.

IV. He then consults with his soothsayers to find out a lucky day for the designed massacre, v. 7. The resolve was taken up in the first month, in the twelfth year of the king, when Esther had been his wife about five years; some day or other in that year must be pitched upon; and, as if he doubted not but that Heaven would favour his design, and further it, he refers it to the lot, that is, to the Divine Providence, to choose the day for him; but that, in the decision, proved a better friend to the Jews than to him; for the lot fell upon the twelfth month, so that Mordecai and Esther had eleven months to turn them in, for the defeating of the design; or, if they could not, space would be left for the Jews to make their escape, and shift for their safety. Haman, though eager to have the Jews cut off, yet will submit to the laws of his superstition, and not anticipate the supposed fortunate dav, no, not to gratify his impatient revenge. Probably, he was in some fear lest the Jews should prove too hard for their enemies; and therefore durst not venture on such a hazardous enterprise, but under the smiles of a good omen. This may shame us, who often acquiesce not in the directions and disposals of Providence, when they cross our desires and intentions. He that believeth the lot, much more that believeth the promise, will not make haste. But see how God's wisdom serves its own purposes by men's folly: Haman has appealed to the lot, and to the lot he shall go, which, by adjourning the execution, gives judgment against him, and breaks the neck of the plot. .

V. The blooay edict is, hereupon, drawn up, signed, and published, giving orders to the militia of every province to be ready against the thirteenth day of the twelfth month, and on that day, to murder all the Jews, men, women, and children, and seize their eflFects, v. 12» • 14. Had the decree been to banish all the Jews, and expel them out of the king's dominions, it had been severe enough; but surely never any act of cruelty appeared so barefaced as this, to destroy, to kill, and to cause to /lerish, all the Jews; appointing them as sheefi for the slaughter, without showing any cause. No

crime is laid to their charge; it is not pretended that they wereobnoxious to the public justice, nor is any condition offered, upon performance of which, they might ha\e their lives spared, but die thev must, without mercy. Thus have the church s enemies thirsted after blood, the blood of the saints and the martyrs of Jesus, and drunk of it till they have been perfectly intoxicated, (Rev. 17. 6.) yet still, like the horse leech, they cry. Give, give. This cruel order is ratified with the king's seal, directed to the king's lieutenants, and drawn up in the king's name, and yet the king knows not what he does. Posts are sent out, with all expedition, to carry copies of the decree to the respective provincs, v. 15. See how restless the malice of the church's enemies is; it will spare no pains, it will lose no time.

VI. The different temper of the court and city, hereupon. 1. The court was very merry upon it; the king and Haman sat down to drink, perhaps to drink confusion to all the Jews. Haman was afraid, lest the king's conscience should smite him for what he had done, and he should begin to wish it undone again; to prevent which, he engrossed him to himself, and kept him drinking: this cursed method many take to drown their convictions, and harden their own hearts, and the liearts of others, in sin. 2. The city was \ ery sad upon it, (and the other cities of the kingdom, no doubt, when they had notice of it,) the city Shushan was perplexed; not only the Jews themsehes, hut all their neighbours that had any principles of justice or compassion. It grieved them to see their king so abused, to see wickedness in the place of judgment, (Eccl. 3. 16.) to see men that lived peaceably, treated so barbarously; and what would be the consequences of it to themselves, they knew not. But the king and Haman cared for none of these things. Note, It is an absurd and impious thing to indulge ourselves in mirth and pleasure, when the church is in distress, and the public perplexed.

CHAP. IV.

We left. God's Isaac bound upon the altar, and ready to be sacrificed, and the enemies triumphing in the prospect of it; but things here begin to work towards a deliverance, and thev begin at the right end. I. The Jews' friends lay to heart the danger, and lament it^ v. 1. . 4. II. Matters are concerted between Mordecai and Esther for the preventing of it. 1. Esther inquires into this case, and receives a particular account of it, v. 5. . 7. 2. Mordecai urges her to intercede wilh the king for a revocation of the edict, v. 8, 9. III. Esther objected the danger of addressing the king uncalled, v. 10. .12. IV. Mordecai pressed her to venture, v. 13, 14. V. Esther, after a religious fast of three days, promised to do so; (v. 15 . . 17.) and we shall find that it sped well.

1. ^"JKT'HEN Mordecai perceived all that ▼ T was done, Mordecai rent his clothes, and put on sackcloth with ashes and went out into the midst of the city, and cried with a loud and a bitter cry; 2. And came even before the king's gate: for none might enter into the king's gate clothed with sackcloth. 3. And in every province, whithersoever the king's commandment and his decree came, there was great mourning among the Jews, and fasting, and weeping and wailing: and many lay in sackcloth and ashes. 4. So Esther's maids and her chamberlains came and told zV her Then was the queen exceedingly grieved , and she sent raiment to clothe Mordecai,

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and to tnke away the sackcloth from him : but he received it not.

Here we have an account of the general soitow that was among the Jews, upon the publishing of Hainan's bloody edict against them. It was a sad time with the church.

1. Mordecai cried bitterly, rent his clothes, and put on aackcloth, v. 1, 2. He not only thus vented his grief, but proclaimed it,that all might take notice of it that he was not ashamed to own himself a friend to the Jews, and a fellow-sufferer with them, their brother and comfianion in tribulation, how despicable and how odious soever they were now represented by Haman's faction. It was bravely done, thus publicly to espouse what he knew to be a righteous cause, and the cause of God, even then when it seemed a desperate and sinking cause. Mordecai l.iid the danger to heart more than any, oecause he knew that Haman's spite was against him primarily, and that it was for his sake that the rest of the Jews were struck at; and therefore, tliough he did not repent of what some would call his obstinacy, for he persisted in it, {ch. 5. 9.) yet it troubled him greatly, that his people should suffer for his scruples, which perhaps occasioned some of them to reflect upon him as too precise. But, being able to appeal to God, that what he did, he did from a principle of conscience, he could with comfort commit his own cause, and that of Ills people, to him. that jud^eth righteously. God will keep those that are exposed by the tenderness of their consciences. Notice is here taken of a law, that none might enter into the king's gate clothed ivith sackcloth; though the arbitrary power of their kings often, as now, set many a mourning, yet none must come near the king in a mourning dress, because he was not willing to hear the complaints of such. Nothing, but what was gay and pleasant, must appear at court, and every thing that was melancholy, must be banished thence; all in king's palaces ivear soft clothing, (Matt. 11. 8.) not sackcloth. But thus to keep out the badges of sorrow, unless they could withal have kept out the causes of sorrow, to forbid sackcloth to enter, unless they could have forbidden sickness and trouble, and death, to enter, was a jest. However, this obliged Mordecai to keep his distance, and only to come before the gate, not to take his place in the gate.

2. All the Jews in every pro\ ince laid it much to heart, v. 3. They denied themselves the comfort of their tables, (for they fasted and mingled tears with their meat and drink,) and the comfort of their beds at night, for they lay in sackcloth and ashes. They who, for want of confidence in God, and affection to their own land, had staid in the land of their captivity, when Cyrus gave them liberty to be gone, now, perhaps repented their folly, and wished, when it was toolate.that they had complied with the call of God.

Esther the queen, upon a general intimation of the' trouble Mordecai was in, nvas exceedingly grieved, v. 4. Mordecai's grief was her's, such a respect did she still retain for him; and the Jews' danger was her distress; for, though a queen, she forgat not her relation to them. Let not the greatest think it below them to grieve for the affliction of Josefih, though they themselves be anointed with the chief ointments, Amos 6. 6. Esther sent change of raiment to Mordecai, the oil of joy for mourning, and the garments of firaise for the spirit of heaviness; but, because he would make her sensible of the greatness of his grief, and consequently of the cause of it, he received it not, but was as one that refused to be comforted.

5 Then called Esther for Hatach, one

of the king's chamberlains, whom he had appointed to attend upon her, and gave him a commandment to Mordecai, to know what it was., and why it was. 6. So Hatach went forth to Mordecai unto the street of the city, which was before the king's gate: 7. And Mordecai told him of all that had happened unto him, and of the sum of the money that Haman had promised to pay to the king's treasuries for the Jews, to destroy them: 8. Also he gave him the copy of the writing of the decree that was given at Shushan to destroy them, to show ii unto Esther, and to declare it unto her, and to charge her that she should go in unto the king, to make supplication unto him, and to make request before him for her people. 9. And Hatach came and told Esther the words of Mordecai; 10. Again Esther spake unto Hatach, and gave him commandment unto Mordecai; 11. All the king's servants, and the people of the king's provinces, do know, that whosoever, whether man or woman, shall come unto the king into the inner court, who is not called, there is one law of his to put him to death, except such to whom the king shall hold out the golden sceptre, that he may live: but I have not been called to come in unto the king these thirty days. 12. And they told to Mordecai Esther's words. 13. Then Mordecai commanded to answer Esther, Think not with thyself that thou shalt escape in the king's house more than all the Jews. 14. For if thou altogether boldest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place; but thou and thy father's house shall be destioyed: and who knoweth whether thou art come to the kingdom for such a time as this ? 15. Then Esther bade them return Mordecai this answer; 16. Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day : I also and my maidens will fast likewise; and so will I go in unto the king, which is not according to the law ; and if I perish, I perish. 17. So Mordecai went his way, and did according to all that Esther had commanded him.

So strictly did the laws of Persia confine the wives, especially the king's wives, that it was not possible for Mordecai to have a conference with Esther about tliis important affair, but divers messages are here carried between them, by Hatach, whom the king had appointed to attend her, and, it seems, he was one that she could confide in.

I. She sent to Mordecai to know moieparticularly and fully what the trouble was, which he was now lamenting, (7'. 5.') and why it was that be would not put off his sackcloth.' To inquire thus

ES'lilEK, IV.

SC?

after news, that we may know the beter Iioav lo 'lirect our griefs and joys, our prayers and praists, well beconies all that love Sion. If we must weep with them that weep, we must know why they weep.

II. Mordecai sent her an authentic account of the whole matter, with a charge to her to intercede with the king in this matter. Mordecai told him all that had hapfiened unto him, {y. 7.) what a pique Haman had against him for not bowing to him, and by what arts he had procured this edict; he sent her also a true copy of the edict, that she might see what imminent danger she and her people were in; and charged her, if she had any respect for him, or any kindness for the Jewish nation, that she should appear now on their behalf, rectify the mis-informations with which the king was imposed upon, and set the matter in a true light, not doubting but that then he would vacate the decree.

III. She sent her case to Mordecai, that she could not, without peril of her life, address the king, and that therefore he put a great hardship upon lier, in urging her to it; gladly would she wait, gladly would she stoop, to do the Jews a kindness, but if she must run the hazard of being put to death as a malefactor, she might well say, / firay thee, have me eoccused, and find out some other intercessor.

1. The law was express, all knew it; that whosoever came to the king uncalled, should be put to death, unless he was pleased to hold out the golden acefitre to them, and it was extremely doubtful whether she should find him in so good a humour, V. 11. This law was made, not so much in prudence, for the greater safety of the king's person, as in pride, that, being seldom seen, and not without great difficulty, he might be adored as a little god. A foolish law it was, for, (1.) It made the kings themselves unhappy, confining them to their retirements, lest they should be seen. This made the royal palace little better than a royal prison, and the kmgs themselves could not but become morose, and perhaps melancholy, and so a terror to others, and a burthen to themselves. Many have their lives made miserable by theii- own haughtiness and ill-nature. (2.) It was bad for their subjects; for what good had they of a king that they might never ha\ e liberty to apply to for the redress of grievances, and appeal to fiom the inferior judges? It is not thus in the court of the King of kings; to the footstool of his throne of grace we may, at any time, come boldly, and may be sure of an answer of peace to the prayer of faith. We are welcome, not only into the inner court, but cn en into the holiest, through the blood of Jesus. (3.) It was particularly very uncomfortable for their wives, that there was not a proviso in the law to except them, who were bone of their bone, and Jieah of their JJeah. But perhaps it was wickedly intended as much against them as any other, that the kings might the more freely enjoy their concubines, and Esther knew it. Miserable was the kingdom, when the princes framed their laws to serve their lusts.

2. Her case was, at present, very discouraging: Providence so ordered it, that, just at this jimcture, she was under a cloud, and the king's affections cooled toward her, for she had been kefit from his firesence thirty days; that her faith and courage might be the more tried, and that God's goodness in the fasour she now found with the king notwithstanding, might shine the brighter. It is probable that Haman endeavoured by women, as well as wine, to divert the king from thinking of what he had done, and then Esther was neglected, from whom, no doubt, he did what he could to alienate the king, knowing her to be averse to him.

IV. Mordecai still insisted upon it, that, whnt-•i\'er hazard she might run, she must apply lierself

t') .heki^igin this great affair, t-. 13, 14. No ex (.use w: 1 scr\c, but slie must apj-.ear an advocate it ihlb cauiie; he suggests to her,

1. That it was her own cause, for that the deci-et to destroy all the Jeivs, did net except her: '* Thmk not therefore that thou shalt escape in the king\^ house, that the palace v/ill be thy protection, and the crown save thy head: no, thou art a Jew, and if the rest be cut off, thou wilt be cut off too." It was certainly her wisdom rather to expose herself to a conditional death from her husband, than to a certain death from her enemy.

2. That it was a cause which, one way or other, would certainly be carried, and which therefore she might safely venture in. " If thou shouldest decline the service, enlarge?nent and deliverance ivill arise to the Jeivs from another place." This was tlie language of a strong faith, which staggered not at the promise when the danger was most threatening, but against hope bcliei'ed in hope. Instr'-.ments may fail, but God's covenant will not.

3 That if she deserted her friends now, through cowardice and unbelief, she would have reas(jn to fear that some judgment from heaven would be the ruin of her and her family; " Thou and thy father's house shall be destroyed, when the rest of the families of the Jews shall be preserved." He that by sinful shifts will save his life, and cannot find in his heart to trust God with it in the way of duty, shall lose it in the way of sin.

4. That Divine Providence had an eye to this, in bringing her to be queen, '♦ Who knows ivhether thou art come to the kingdom for such a time as this?" And therefore, (1.) "Thou art bound in gi'atitude to do this service for God and his church, else thou dost not answer the end of thine elevation." (2.) •' Thou needest not fear miscarrying in the enterprise; if God designed thee for it, lie will bear thee out, and give thee success." Now, [1.] It ;ippeared, by the event, that she did come to the kingdom that she might be an instrument of the Jews' deliverance, so that Mordecai was right in his conjecture. Because the Lord loved his people, therefore he made Esther queen. There is a wise counsel and design in all the providences of God, which is unknown to us till it is accomplished, but it will prove, in the issue, that they are all intended for, and centre in, the good of the church. [2.] The probability of this was a good reason why she should now bestir herself, and do her utmost for her people. We should eveiy one of us consider for what end God has put us in the place where we are, and study to answer that end: and when any particular opportunity of ser\ ing God and our generation offers itself, we must take care that we do not let it slip; for we are intrusted with it, that we might improve it.

These things Mordecai urges to Esther, and some of the Jewish writers, who are fruitful of invention, add another thing which had happened to him, {x'. 7.) which he desired she might be told; "that, going home the night before, .in great heaviness, upon the notice of Haman's plot, he met three Jewish children coming from school, of whom he inquired what they had learned that day; one of them told him his lesson was, (Prov. 3. 25, 26.) Be not afraid of sudden fear; the second told him his was, (Isa. 8. 10.) Take counsel together, and it shall come to nought; the third told him his was, (Isa. 46. 4.) / have made, and Invill hear, even 1 ivill carry, and ivill deliver you. " O the goodness of God," says Mordecai, " who out of the mouth of babes and sucklings ordains strength !"

V. Esther, hereupon, resolves, whatever it cost her, to apply herself to the king, but not till she and her friends had first applied themselves to God. Let them first by fasting and prayer obtain God's

ESTHER, V.

favour, and then she shfuild hope to find favour with the king, V. 15, 16. She speaks here,

1. With the piety and devotion that became an Israehte; she had her eye up unto God, in whose hand the hearts of kings are, and on whom she depended to incline this king's heart toward her. She went in peril of her life, but would think herself safe, and would be easy, when she had committed the keeping of her soul to God, and had put herself under his protection. She believed that God's favour was to be obtained by prayer, that his people are a praying-people, and he a prayer-heanng God. She knew it was the practice of good people, in Extraordinary cases, to join fasting with prayer, and many of them to join together in both. She therefore, (1.) Desired that Mordecai would direct the Jews that were in Shushan, to sanctify a fast and call a solemn assembly, to meet in the respective synagogues to which they belonged, and to pray for her, aud to keep a solemn fast, abstaining from all set meals and all pleasant food, for three days, and, as much as possible, from all food, in token of their humiliation for sin, and in a sense of their unworthiness of God's mercies. Those know not liow to value the divine favours, who grudge thus much labour, and self-denial, in the pursuit of it. (2.) She promised that she and her family would sanctify this fast in her apartment of the palace, for she might not come to their assemblies; her maids were either Jews, or so far proselytes, that they joined with her in her fasting and praying. Here is a good example of a mistress praying with her maids, and it is worthy to be imitated. Observe also. That those who are confined to privacy, may join their prayers with those of the solemn assemblies of God's people; they that are absent in body, may be present in spirit. Those •vho desire, and have, the prayers of others for them, must not think that that will excuse them from praying for themselves.

2. With the courage and resolution that became a queen; " When we have sought God in this matter, / ivill go in unto the king to intercede for my people; / know it is not according to the king's law, but it is according to God's law; and therefore, whatever conies of it, I will venture, and not count my life dear to me, so that I may serve God and his church, and if I fierish, I fierish, I cannot lose my life in a better cause. Better do my duty, and die for my people, than shrink from my dutv, and die with them:" she reasons as the lepers, (2 Kings 7. 4.) " If I sit still, I die; if I venture, 1 may live, and be the life of my people: if the worst come to the worst," as we say, " / shall but die.'* Nothing venture, nothing win. She said not this in despair or passion, but in a holy resolution to do her duty, and trust God with the issue: welcome his holy will. In the apocryphal part of this book, (ch. 13. and 14.) we have Mordecai's prayer and Esther's, upon this occasion, and both of them very particular and pertinent. In the sequel of the story, we shall find that God said not to this seed of Jacob, Seek ye me in vain.

CHAP. V.

The last news we had of Haman, left him in his cups, ch. 3. 15. Our last- news of queen Esther left her in tears, fasting and praying. Now this chapter brings in, I. Esther in her joys; smiled upon by the kincr, and honoured with his company at her banquet of wine, v. 1.. 8. H. Haman upon the fret, because he had not Mordecai's reverent salutation, and with great indignation setting up a gallows for him, v. 9.. 14. Thus they that sow in tears, shall reap in joy, but the triumphing of the wicked is short.

I. ^^O W it came to pass on the third day J3I that Esther put on her royal ap-

parel, and stood in the inner court of the king's house, over against the king's house: and the king sat upon his royal throne in the royal house, over against the gate of the house. 2. And it was so, when the king saw Esther the queen standing in the court, that she obtained favour in his sight: and the king held out to Esther the golden sceptre that was in his hand. So Esther drew near, and touched the top of the sceptre. 3. Then said the king unto her, What wilt thou, queen Esther ? and what is thy request ? it shall be even given thee to the half of the kingdom. 4. And Esther answered, If it seem good unto the king, let the king and Haman come this day unto the banquet that I have prepared for him. 5. Then the king said. Cause Haman to make haste, that he may do as Esther hath said. So the king and Haman came to the banquet that Esther had prepared. 6. And the king said unto Esther at the banquet of wine. What is thy petition ? and it shall be granted thee: and what is thy request? even to the half of the kingdom it shall be performed. 7. Then answered Esther, and said, My petition and my request is; 8. If I have found favour in the sight of the king, and if it please the king to grant my petition, and to pertorm my request, let the king and Haman come to the banquet that I shall prepare for them, and I will do tomorrow as the king hath said.

Here is,

I. Esther's bold approach to the king, v. 1. When the time appointed for their fast, was finished, she lost no time, but, on the third day, when the impressions of her devotions were fresh upon her spirit, she addressed the king. When the heart is enlarged in communion with God, it will be im-boldened in doing and suffering for him. Some think that the three days' fast was only one whole day, and two whole nights, in all which time they did not take any food at all, and that this is called three days, as Christ's lying in the grave so long is. This exposition is favoured by the consideration, that on the third day the queen made her appearance at court. Resolutions which have difficulties and dangers to break through, she uld be pursued without delay, lest they cool and slacken : IVhat thou doest, which must be done boldly, do it (quickly. Now she /lut on her royal afiparel, that she might the better recommend herself to the king, and lay aside her fast-day clothes. She j)ut on her fine clothes, not to please herself, but her husband; in hei" praver, as we find it in the Apocrypha, Esther, (14. 16.) she thus appeals to God, Thou knowrst. Lord, I abhor the sign of my high estate, which is upon nnj head, in the days wherein I show myself, isfc. Let those whose rank obliges them to wear rich clothes, learn hence to be dead tc them, and not make them their adorning. She stood in the inner court over against the king, expecting her doom, between hope and fear.

II. The favourable reception which the king gave her. When he saw her, she obtained favour in hia sight. The apocryphal author and Josephus

ESI HER, V.

9i)h

say that she took two maids with her, on one of wh(jm she leaned, while the other bore up her train; that her countenance was cheerful and very amiable, but her heart was in anguish; that the king, lifting up his countenance that shone with majesty, at first, looked very fiercely upon her; whereupon, she grew pale, and fainted, and bowed herself on the head of the maid that went by her; but that then God changed the spirit of the king, and, in a fear, he leaped from his throne, took her in his arms till she came to herself, and comforted her witli loving words; here we are only told,

1. That he protected her from the law, and assured her of safety, by holding out to her the eolden sceptre, {y. 2.) which she thankfully touched (he tofi of, thereby presenting herself to him as a humble petitioner. Thus having had power with God and prevailed, like Jacob, she had power with men too. He that mill lose his life for God, shall save it, or find it in a better life.

2. That he encouraged her address; {y. 3.) What wilt thou, queen Esther, and -what is thy re-guest? So far was he from counting her an offender, that he seemed glad to see her, and desirous to oblige her. He that had divorced one wife for not coming when she was sent for, would not be se\ ere to another for coming when she was not sent for. God can turn the hearts of men, of great men, of those that act most arbitrarily, which way he pleases toward us. Esther feared that she should perish, but is promised that she shall have what she asks for, though it were the half of the kingdom. Note, God in his providence often prevents the fears, and outdoes the hopes, of his people, especially when they venture in his cause. Let us from this stnry infer, as our Saviour does from the parable of the unjust judge, an encouragement to firay always to our God, and not faint, Luke 18. 6--8. Hear what this haughty king says, ( What is thy fietition, and what is thy request? It shall be granted thee,) and say, shall not God hear and answer the prayers of his own elect, that cry day and night to him? Esther came to a proud ilnperious man, we come to the God of love and grace; she was not called, we are; the Spirit says. Come, and the bride says. Come. She had a law against her, we have a promise, many a promise, in favour of us, Ask, and it shall be given you. She had no friend to introduce her, or intercede for her, on the contrary, he that was then the king's favourite, was her enemy; but we have an Advocate with the Father, in whom he is well pleased. Let us therefore come boldly to the thro?ie of grace.

3. That all the request she had to make to him, at this time, was, that he would please to come to a banquet which she had prepared for him, and bring Haman along with him, v. 4, 5. Hereby, (1.) She would intimate to him, how much she valued his favour and company. Whatever she had to ask, that she desired above any thing, and would purchase at any rate. (2.) She would try how he stood affected to her; for if he should refuse this, it would be to no purpose, as yet, to present her other request. (3.) She would endeavour to bring him into a pleasant humour, and soften his spirit, that he might with the more tenderness receive the impressions of the complaint she had to make to him. (4.) She would please him, by making court to Haman his favourite, and inviting him to come, whose company she knew he loved, and whom she desired to have present when she made her complaint, for she would say nothing of him, but what she durst say to his face. (5.) She hoped, at the banquet of wine, to have a fairer and more favourable opportunity of presenting her petition. Wisdom is profitable to direct how to manage some men that are hard to deal with.

Vol. II.-5 Y

4. That he readily came, and ordered Haman to come along with him, (zk 5.) which was an indication of the kindness he still retained fiir her; if he really designed the destruction of her and her people, he would not have accepted of her banquet. There he renewed his kind inquiry, ( Jl^hat is thy fietition?) and his generous promise, that it should be granted, even to the halj of the kingdom, {v. 6.) a proverbial expression, by which he assured hej-, that he would denv her nothing in reason. Hero<l used it, Mark 6. 23.

5. That then Esther thought fit to ask no more than a promise that he would please to accept of another treat, the next day, in her apartment, and Haman with liim, {v. 7, 8.) intimating to him, that then she would let him know what the business was. This adjourning of the main petition may be attributed, (1.) To Esther's prudence; thus she hoped yet further to win upon him, and ingratiate herself with him. Perhaps her heart failed iier now, when she was going to make her request, and she desired to take some further time for prayer, that God would give her a mouth and wisdom. The putting it off thus, it is likely, she knew would be well taken as an expression of the great reverence slie had for the king, and her unwillingness to be too pressing upon him. What is hastily asked, is often hastily denied; but what is asked with a pause, deserves to be considered. ^2.) To God's providence, putting it into Esther s heart to delay her petition a day longer, she knew not why, but God did, that what was to liappen in the night betwixt this and to-morrow; might further her design, and make way for her success; that Haman might arrive at the highest pitch of malice against Mxirdecai, and might begin to fall before him. The Jews perhaps blamed Esther as dilatory, and some of them begaji to suspect her sincerity, or, at least, her zeal; but the event disproved their jealousy, and all was for the best.

9. Then went Haman forth that day joyful and with a glad heart: but when Hainan saw Mordecai in the kind's gate, that he stood not up, nor moved for him, he was full of indignation against Mordecai. 10. Nevertheless, Haman refrained himself: and when he came home, he sent and called for his friends, and Zeresh his wife. 11. And Haman told them of the glory of his riches, and the multitude of his children, and all the things wherein the king had promoted him, and how he had advanced him above the princes and servants of the king. 12. Haman said moreover. Yea, Esther the queen did let no man come in with the king unto the banquet that she had prepared but myself; and tomorrow am I invited unto her also with the king. 13. Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the king's gate. 14. Then said Zeresh his wife and all his friends unto him, Let a gallows be made of fifty cubits high, and to-morrow speak thou unto the king that Mordecai may be hanged thereon: then go thou in merrily with the king unto the banquet. And the thing pleased Haman ; and he caused the gallows to be made

ESTHER, VI.

This account here given of Haman, is a comment upon that of Solomon, (Prov. 21. 24.) Proud and haughty scorner is his name, that deals in firoud •wrath; never did any man more answer that name than Haman here, in whom pride and wrath have so much the ascendant. See him,

I. Puffed up with the honour of being invited to Esthei-'s feast. He wasjoyfuland glad at heart at it, V. 9. Observe with what a high gust he speaks of it, {v. 12.) how he values himself upon it, and how near he thinks it brings him to the perfection of felicity, that Esther the queen did let no man come with the king to the banquet, but his mighty self, and he thought it was because she was exceedingly charmed with his conversation, that the next d '.y she had invited him also to come with the king; none so fit as he to bear the king company. Note, Self-admirers and self-flatterers are really self-deceivers. Haman pleased himself witli the fancy that the queen, by this repeated invitation, designed to honour him, whereas really she designed to accuse him, and, in calling him to the banquet, did but call him to the bar. What magnifying glasses do proud men look at their faces in! And how does the firide of their heart deceive themi Obad. 3.

n. Vexing and fretting at the slight that Morde-cai put upon him, and thereby made uneasy to himself, and to all about him. 1. Mordecai was as determined as ever; he stood not ufi, nor moved for him, V. 9. What he did, was from a principle rf conscience, and therefore he persevered in it, and would not cringe to Haman, no not when he had reason to fear him, and Esther herself complimented him. He knew God could and would deliver him and his people from the rage of Haman, without any such mean and sneaking expedients to mollify him. They that walk in holy sincerity, may walk in holy security, and go on in their work, not fearing what man can do unto them. He that walks ufirightly, walks surely. 2. Haman can as ill bear it as ever; nay, the higher he is lifted up, the more impatient is he of contempt, and the more enraged at it. (1.) It made his own spirit restless, and put him into a grievous agitation; he was full of indignation, {v. 9.) and yet refrained himself, v. 10. Gladly would he have drawn his sword, and run Mordecai through for affronting him thus, but he hoped shortly to see him fall with all the Jews; and therefore, with much ado, prevailed with himself to forbear stabbing him. What a struggle had he in his own bosom between his anger, which required Morde-cai's death immediately, (0 that I had of his flesh; I cannot be satisfied! Job. 31. 31.) and his malice, which had determined to wait for the general massacre! TYiW?, thorns and snares are in the way of the froward. (2.) It made all his enjoyments sapless. This little affront which he received from Mordecai, was the dead fly which spoiled all his pot of precious ointment; he owned it himself in the presence of his wife and friends, to the everlasting reproach of a proud and discontented mind, that he had no comfort in his estate, preferment, and family, as long as Mordecai lived, and had a place in the king's gate, v. 10- •13. He took notice of his own riches and honours, the numerousness of his family, and the high posts to which he was advanced, that he was the darling of the prince, and the idol of the court; and yet all this avails him nothing, as long as Mordecai is unhanged. Those. that are disposed to be uneasy, will ne\er want something or other to be uneasy at. Such are proud men, thnt though they have much to their mind, if they have not all to their mind, it is as nothing to them. The thousandth part of what Haman had, woi'.ld serve to make a humble modest man as

much of a happiness as he expects from thisworla; and yet Haman complains as passionately as if hf had been sunk into the lowest degree of poveity and disgrace.

III. Meditating revenge, and assisted therein by his wife and his friends, v. 14. They saw how gladly he would dispense with his own resolution, of deferring the slaughter till the time determined by the lot, and therefore advise him to take an earnest and foretaste of the satisfaction he thei. expected, in the speedy execution of Mordecai; let him have that to please him at the moment: and, having, as he thought, made sure the destruction of all the Jews, at the time appointed, he will not think scorn, for the present, to lay hands on Mordecai alone. 1. For the pleasing of his fancy, they ;idvise him to get a gallows ready, and have it set up before his own door; that as soon as e\ er lie covild get the warrant signed, there might be no delay of the exec\ition, he would not need so much as to stay the making of the gallows. This is very agreeable to Haman, who has the gallows made, and fixed, immediately; it must be fifty cubits high, or as near that as might be, for the greater disgrace ( f Mordecai, and to make him a spectacle to e\eryrnethat passed by; and it must be before Haman's door, that all men might take notice it was to the idol of his revenge that Mordecai was sacrificed, and that he might feed his eyes with the sight. 2. For the gaining of his point, they advise him to go early in the morning to the king, and get an order from him for the hanging of Mordecai, which, they dcubted not, would be readily granted to one who was so much the king's favourite, and who had so easily obtained an edict for the destruction of the whole nation of the Jews; there needed no feigned suggestion, it was enough if he let the king know that Mordecai, in contempt of the king's command, refused to reverence him. And now we leave Haman to go to bed, pleased with the thoughts of seeing Mordecai hanged the next day, and then going merrily to the banquet, and not dreaming of handselling his own gallows.

CHAP. VJ.

It is a very surprising^ scene that opens in this chapter. Haman, when he hoped to be Mordecai's judfre, waa made his page, to his preat confusion and mortification; and thus way was made for the defeat of Haman's plot, and the deliverance of the Jews, I. The providence of God recommends Mordecai in the night to the kii)!L''s favour, V. 1..3. II. Haman, who came to incense the kin^ against him, is employed as an instrument of the king's favour to him, v. 4.. 11. III. From this his friends read him his doom, which is execiifed in the next chapter, v. 12.. 14. And now it appears, that Esther's intercession for her people was happily adjourned, De die in diem — From day lo day.

1. ^^N that night could not the kinja; sleep: \^ and he commanded to bring the book of records of the Chronicles ; and they were read before the king. 2. And it was foimd written, that Mordecai had told of Bigthana and Teresh, two of the king's chamberlains, the keepers of the door, who sought to lay hand on the king Ahasueriis, 3. And the king said. What honour and dignity hath been done to Mordecai for this? Theii said the king's servants that ministered unto him, There is nothing done for him.

How Satin put it into the heart of Haman to contrive Mordecai's death, we read in the fore-

ESTHER, VI.

90';

going chapter; how God put it into the heart of the kin.a; to contrive Mordecai's honour, we are here told. Now, if the kine's word will prevail above Haman's, (for though Haman be a great man, the king in the-throne must be above him,) much more will the counsel of God stand, whatever dmices there are in men's hearts: it is to no purpose therefore for Haman to oppose it, when both God and the king will have Mnrdecai honoured, and in this juncture too, when his preferment, and Haman's dis ippointment, would help to ripen the great affair of the Jewish delive-ance, for the effort that Esther was to make toward it the next day. Sometimes delay may prove to have been good conduct. Stay a while, and we may have done the s'loner: Cunctando restituit rem — He conquered by delay. Let us trace the steps which Providence took toward the advancement of Mordecai.

I. On that night could not the king sleefi. His sUefi fled away, so the word is; and perhaps, like a siiadow, the more carefully he pursued it, the further it went from him. Sometimes we c:mnr't sleep because we fain would sleep. Even after a hanqiiet of wine, he could not sleep, when Providence had a design to serve in keeping him waking. We read of no bodily indisposition he was under, that might break his sleep, but God, whose gip slerfi m, withheld it from him. Those that aTe ever so much resolved to cast away care, cannot always do it; they find it in their pillows, when they neither expect nor welcome it. He that com-nranded 127 provinces, could not command one hour's sleep. Perhaps the charms of Esther's conversation the day before, gave occasion to his heart t-^ reproach him for neglecting her, and b nishiny; her his presence, though she was the wife of liis bos"im, for above thirty days; and that might keep him waking. An offended conscience can find a time to speak, when it will be heard.

II. Wiien he could not sleep, he called to have the Book of records, the Journals of his reign, read to him, XK 1. Surely he did not design that that should lull him to sleep, it would rather fill his head with cares, and drive away slee|); but (iod out it into his heart to call for them, ratlier than f'>r music or songs, which the Persian kings used to be attended with, (Dan. 6. 18.) and which would ha'e been more likelv tn compose him to rest. When men do that which is unaccountable, we know not what God intends by it. Perhaps he would have this book of business read to him, that he might improve time, and be forming some useful p''ojects. Had it been king David's case, he would have found some other entertainment for his thoughts; when he could not sleep, he would have remembered God, and meditated upon him; (Ps. fi.'i. 6.) and if he would have any book read to him, it would have been his bible; for in that law did he meditate day and night.

III. The servant that read to him, either lighted first on that article which concerned Mordecai, or, reading long, came to it at length. Among other things, it \vas found written, that Mordecai had discovered a plot against the life of the king, which prevented the execution of it, v. 2. Mordecai was n'^t in such favoiir at court, that the reader should desie:nedlv pitch upon that place, but Providence directed him to it; nay if we may believe the Jews' '■'•adition, (as Bishop Patrick relates it,) opening the book at this place, he turned over the leaves, and would have read another part of the book, but the leaves flew back again to the same place where he opened it; so that he was forced to read that paragraph. How Mordecai's good service was recorded, we read, ch. 2. 23. and here it is found upon record.

IV. The king inauired what honour and dignity

had been done to Mordecai for this; suspecting that [ this .good service had gone unrewarded, and, like Pharaoh's butler, remembering it as his fault this day. Gen. 41. 9. Note, The law of gratitude is a law of nature. We ought particularly tn be grateful to our inferiors, and not to think their services such debts to us, but that they make us indebted to them. Two rules of gratitude may be gathered from the king's inquiry here. 1. Better honour \ than nothing: if we cannot, or need not make a recompense to those who have been kind to us, yet I let us do them honour, by acknowledging their kindnesses, and owningour obligations to them. 2. I Better late than never. If we have long neglected I to make grateful returns for good offices done us, ! let us, at length, bethink ourselves of our debts. ' V. The servants informed him, that nothing had been done to Mordecai for that eminent service; in I the king's gate he sat before, and there he still sat. 1 Note, 1. It is common for great men to take little j notice of their inferiors. 1 he king knew not whe-I ther Mordecai was preferred or no, till his servants informed liim. High spirits take a pride in being careless and unconcerned about those that ai-e be-i low them, and ignorant of their state. The great God takes cognizance of the meanest of his servants, knows what dignity is done them, and what disgrace. 2. Humility, modesty, and self-denial, though, in God's account, of great price, yet commonly hinder men's preferment in the woi Id. Mordecai rises no higher than the king's gate, while pr ud anibitious Haman gets the king's ear and heart; but though the aspiring rise f st, the humble stand fast. Honour makes proud men giddv, b\it u/i-holds the humble in spirit, Prov. 29. 23. 3. Honour and dignity are rated high in tlie kings' books. He does not ask, What reward has been given to Mordecai? What money.'' What estate? But only, What honour? A poor thing, and which, if he had not wherewith to support it, it would be but a burthen. 4. The greatest merits, and the best services, are often overlooked, and go unrewarded, among men: little honour is done to those who best (leser\ e it, are fittest for it, and w( uld do most good with it. See Eccl. 9. 14--16. The acquisition of wealth and honour are usually a perfect lottery, in which they that venture least, commonly carry off the best prize. Nay, 5. Good services are sometimes so far from being a man's preferment, that they will not be his protection; Mordecai is, at this time, by the king's edict, doomed to destruction, with all the Jews, though it is owned that he deserved dignity. Those that faithfully serve God, need not fear being thus ill paid.

4. And the king said, Who is in the court? (Now Haman was come into the outward court of the king's house, to speak unto the king to hang Mordecai on the gallows that he had prepared for him.) 5. And the king's servants said unto him, Behold, Haman standeth in the court. And the king said. Let him corne in. 6. So Haman came in. And the king said unto him, What shall be done unto the man whom the king delighteth to honour? (Now Haman thought in his heart. To whom would the king delight to do honour more than to myself?) 7. And Haman answered thf; king, For the man whom the king delighteth to honour, 8. Let the royal apparel be brought which the king nseth to weur

ESTHER, VI.

and fhe horse that the king rldeth upon, and the cio\vn-i03al which is Sft upon his liead: 9. And let this apparel and horse be delivered to the hand of one of the king's most nol)le princes, that they may array the man loitlial whom the king delighteth to lionour, and bring him on horseback through the street of the city, and proclaim before him. Thus shall it be done to the man whom the king delighteth to honour. 10. Tlien the king said to Haman, Make haste, and take the apparel and the horse, as thou hast said, and do even so to Mordecai the Jew that sitteth at the king's gate: let nothing fail of all that thou hast spoken. 11. Then took Haman the apparel, and the horse, and arrayed Mordecai, and brought him on horseback through the street of the city, and proclaimed before him, Thus shall it be done unto the man whom the king delighteth to honour.

It is now morning, and people begin to stir.

I. Haman is so impatient to get Mordecai hanged, that he comes early to court, to be ready at the king's levee, before any other business was brought before him, to get a warrant for his execution, \v. 4.) which he makes sure that he shall have at the first word. The king would gratify him in a greater thing than that; and he could tell the king, that he was so confident of the justice of his request, and the king's favour to him in it, that he had got the gallows ready; one word from the king would complete his satisfaction.

II. The king is so impatient to have Mordecai honoured, that he sends to know who was in the court that was fit to be employed in it. Word is brought him, that Haman is in the court, v, 5. Let him come in, says the king; the fittest man to be made use of, both in directing and in dispensing tlie king's favour; and the king knew nothing of any quarrel he had with Mordecai. Haman is brought in immediately, proud of the honour done him, in being admitted into the king's bed-chamber, as it should seem, before he was up; for let the king but

,give orders for the dignifying of Mordecai, and lie will be easy in his mind, and try to sleep. Now Human tlunks he has the fairest opportunity he could wish for, to solicit ai.^ainst Mordecai; but the king's heart is as full as his, and it is fit he should Sf)eak first.

III. The king asks Haman, how he should express his favour to one whom he had marked for a ia\ oiirite. What shall be done to the man whom the king delighteth to honour? v. 6. Note, It is a good property in kings, and other superiors, to delight in bestowing rewards, and not to delight in punishing. Parents and masters should take a pleasure in commending and encouraging that which is good in those under their charge.

IV. Haman concludes that he himself was tlie favourite intended, and therefore prescribes the highest expressions of honour that could, for once, be bestowed upon a subject. His proud lieart presently suggested. To whom wilt the king delight to do honour more than to myself? " No one deserves it so well as I," thinks Haman, " nor stands so fair for it." See how men's pride deceives them. 1. Haman had a better opinion of his merits than there was cause for. He thought none so worthy of honour as himself; it is a foolish thing for us thus to

think ourselves the only deserving persons, or more deserving than any otlicr. The deceitfulncss of oui own hearts appears in nothing so much as in the good conceit we have of ourseh es and our own performances, against whicli we should therefore constantly watch and pray. 2. He had abetter opinion of his interest than there was reason for. He thought the king loved and valued no one but himself, but he was deceived. We should suspect that the esteem which others profess for us, is not so great as it seems to be, or as we are sometimes willing to believe it is, that we may not think too well of our selves, nor place too much confidence in others.

Now Haman thinks he is carving out honour for himself, and therefore does it very liberally, v. 8, 9. Nay, he does it presumptuously, prescribing honours too great to be conferred upon any subject; That he must be dressed hi the royal robes, wear the royal crown, and ride the king's own horse; in short, he must appear in all the pomp and grandeur of the king himself, only he must not carry the sceptre, the emblem of power. He must be attended by one of the king's most noble firinces, who must be his lacquey, and all the people must be made to take notice of him, and do him reverence; for he must ride in state through the streets, and it must be proclaimed before him, for his honour, and the encouragement of all to seek the ruler's favour, Ihus shall it be done to the man whom the king delights to honour, which had the same intention with that which was proclaimed before Joseph, Bow the knee; for every good subject will honour those whom the king delights to honour. And shall not ever) good christian then honour those whom the King of icings dehglits to honour, and call the saints which are on the earth, the excellent ones.

V. The king confounds him with a positive order, that he should immediately go himself, and put all this honour upon Mordecai the Jew, v. 10. If the king had but said, as Haman expected. Thou art the man, what a fair opportunity would he have had to do the errand he came on, and to have desired, that, to grace the solemnity of his triumphs, Mordecai, his sworn enemy, might be hanged at the same time. But how is he thunder-struck when the king bids him not order all this to be done, but to do it himself to Mordecai the Jew, the very man he haled above all men, and whose ruin he was now designing! Now, it is to no purpose to think of moving any thing to the king against Moidecai, when he is the man whom the king delights to honour. Solomon says, The heart of the king is unsearchable, (Prov. 25. 3.) but it is not unchangeable.

VI. Haman dares not dispute, nor so much as seem to dislike, the king's order, but with the greatest regret and reluctancy imaginable, brings it to Mordecai, who, I suppose, did no more cringe to Haman now than he had done, valuing his C( unter-feit respect no more than he had valued his concealed malice. The apparel is brought, Mordecai is dressed up, and rides in state through the city, recognized as the king's favourite, v. 11. It is hard to say which of the two put a greater force upon himself; proud Haman, in putting this honour ui)on Mordecai, or humble Mordecai, in accepting it: the king would have it so, and both must submit. Upon this account, it was agreeable to Mordecai, as it was an indication of the king's favour, and gave hope that Esther would prevail for the reversing of the edict against the Jews.

12. And Mordecai came again to the king's gate: but Haman hasted to his house mourning, and having his head covered. 13. And Haman told Zeresh his wife and all his

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friends every thing that had befallen him. Then said his wise men and Zeresbhis wife nnto him, Jf Mordecai he of the seed of the Jews, before whom thou hast begun to fall, thou shalt not prevail against him, but shalt surely fall before him. 14. And while they loere yet talking with him, came the king's chamberlains, and hasted to bring Haman unto the banquet that Esther had prepared.

We may here observe,

I. How little Mordecai was puffed up with his advancement. Hq came again to the king's gale; (t. 12.) he returned to his place, and the duty of it immediately, and minded his business as close as he had done before. Honour is well bestowed on those that are not made proud and idle by it, and will not think themselves above their business.

II. How mucli Haman was cast down with his disappointment. He could not bear it; to wait upon any man, especially Mordecai, and at this time, when he hoped to have seen him hanged, was enough to break such a proud heart as he had. He hasted to his house mourning, and having his head covered, as one tluit looked upon himself sunk, and in a manner condemned. What harm had it done him to stoop thus to Mordecai? Was he ever the worse for it? Was it not what he himself proposed to be done by one of the /:i?ig's most noble firiTices? Why then should he grudge to do it himself? But that will break a proud man's heart, whicli would not break a humble man's sleep.

III. How his doom was, out of this event, read him by his wife and his friends; "If Mordecai be, as they say he is, of the seed of the Jews, before •whom thou hast begun to fall, though but in a point of honour, never expect to firevail against him, for thou shalt surely fall before him," v. 13. Miserable comforters are they all; they did not ad\ise him to repent, and ask Mordecai's pardon for his bad design against him, but foretell his destiny as fatal and unavoidable. Two things they foresee, 1. Tliat Haman would be disappointed in his enterprise against the Jews: " Thou shalt not firevail, to root out that people; Heaven plainly fights against thee." 2. That he himself would be destroyed: Tho7i shalt surely fall before him. The contest between Michael and the dragon will not be a drawn battle, no, Haman must fall before Mordecai. Two tilings they ground their prognostications upon. (1.) This Mordecai is of the seed of the Jews; feeble Jews, their enemies sometimes called them, but formidable Jews, they sometimes found them. They are a holy seed, a praying seed, in co\enant with God, and a seed that the Lord hath all along blessed, and therefore let not their enemies expect to triumph over them. (2.) Haman had begun to fall, and therefore he is certainly a gone man. It has been observed of great court-favourites, that when once they have been frowned upon, they have fallen utterly, as fast as they rose; it is true of the church's enemies that when God begins with them, he will make an end. As for God, his work is perfect.

IV. How season ibly he was now sent for to the "banquet that Esther had prepared, v. 14. He thought it seasonable, in hopes it would revive his drooping spirits, and save his sinking honour. But, > eally, it was seasonable, because his spirits being !3roken by this sore disappointment, he might the

nore easily be run down by. Esther's complaints 0gainst him. The wisdom of God is seen in timing the means of his church's deliverance, so as to ma-t ifest his own glory.

CHAP. VTI.

We are now to attend the second banquet to which the king and Haman were invited: and there, I. Esther preaenls lier petition to the King for her life, and the life of her people, V. 1. .4. II. She plainly tells the kinjj that Haman was the man who desii^ned her ruin, and the ruin of all her friends, v. 6, 6. III. The king, thereupon, gave orders for the hanging of Htiman upon the gallows that he had prepared for iVlordecai, which was done ac-cording'ly, v. 7 . . 10. And thus, by the destruction of the plotter, a good step was taken toward the defeating of the plot.

1. ClO the king and Haman came to ban-1^ quet with Esther the queen. 2. And the king said again unto Esther, on the second day, at the banquet of wine, What is thy petition, queen Esther? and it shall be granted thee: and what is thy request? and it shall be performed, ercw to the half of the kingdom. 3. Then Esther the queen answered and said, Jf J have found favour in thy sight, O king, and if it please the king, let my life be given me at my petition, and my people at my request: 4. For we are sold, I and my-people, to be destroyed, to be slain, and to perish: but if we had been sold for bondmen and bondwomen, I had held my tongue, although the enemy could not countervail the king's damage. 5. Then the king Ahasuerus answered and said unto Esther the queen. Who is he, and where is he, that durst presume in his heart to do so? 6. And Esther said, The adversary and enemy is this wicked Haman. Then Haman was afraid before the king and the queen.

The king in humour, and Haman out of humour, meet at Esther's table. Now here,

I. The king urges Esther, a third time, to tell him what her request was, for he longed to know, and repeats his promise, that it should be granted, v. 2. If the king had now forgotten that Esther had an errand to him, and had not again asked what it was, she could scarcely have known how to renew it herself; but he was mindful of it, and now he was bound with the threefold cord of a proniise thrice made to favour her.

II. Esther, at length, surprises the king wit'i a petition, not for wealth or honour, or the i)rcf(.r-ment of some of her friends to some high post, which the king expected, but for the preser\ ation of herself and her countrymen from death and destruction, v. 3, '4. Even a stranger, a criminal, shall be permitted to petition for his life: but that a friend, a wife, should ha\ e occasion to present such a petition, was very affecting; Let my life be given ?ne at my fietition, and my peofils at my request. Two things bespeak lives to be \ ery precicus, and fit to be saved, if innocent, at any expense. 1. Majesty. If it be a crowned head that is struck at, it is time to stir: Esther's was such: '* Let my life be given me. If thou hast any affection for the wife of thy bosom, now is the time to show it, for that is the life that lies at stake." 2. Multitude. If they be many lives, ver)' many, and those no way forfeited, that are aimed at, no time should be lost, nor pains spared, to prevent the mischief. " It is not a friend or two, but my people, a whole nation, ;iii(l a nation dear to me, for the saving of which I n'. \s intercede."

ESTHER, VII.

To move the king the more, she suggests, (1.) That she and her peo])le were bought and sold. They had not sold themselves by any offence against the government, but were sold to gratify the pride and revenge of one man. (2.) That it was not their liberty only, but their lives, that were sold. " Had we been sold" (says she) " into slavery, I would not have complained, foV, in time, we might have recovered our liberty, though the king would have made but a bad bargain of it, and not have increased his Wi^alth by our fir ice. Whatever had been paid for us, the f)ss of so many industrious hands out of his kingdom, would have been more damage to tlie treasury than the price would countervail." To persecute good people is as impolitic as it is impious, and a manifest wrong to the interests of princes and states; they are weakened and impoverished by it. But this was not the case... We are sold (says she) to be destroyed, to be slain, and to /lerish; and then it is time to speak. She refers to the words of the decree, {c/i. 3. 13.) which aimed at nothing short of their destruction; this would toucli in a tender part, if there were any such in the king's heart, and would bring him to relent.

III. The king stands amazed at the remonstrance, and asks, {v. 5.) " Who is he, and where is he, that durst /iresume in his heart to do so? What! contrive the murder of the queen and all her friends .'' Is there such a man, .such a monster rather, in nature.'' U'7io is he, and where is he, whose heart has Jilled him to do so?" Or, Who hath Jilled his heart; he wonders, 1. That any one should be so dad as to think such a thing; Sitan certainly filled his heart. 2. That any one should be so bold as to do such a thing; should have his heart so fully set in him to do wickedly; should be so very daring.^ Note, (1.) It is hird to imagine that there should be such horrid wickedness committed in the world as really there is. Who, where is he, that dares, presumes, to question the being of God and iiis providence, to banter his oracles, profane his name, persecute his people, and yet bid defiance to his wrath? Such there are, to think of whom is enough to make hor-ror take hold of us, Ps. 119. 53. (2.) We sometimes startle at the mention of that e^ il, which yet we ourselves are chargeable with. Ahasuerus is amazed at that wickedness, wliich he himself was guilty of; for he consented to that bloodv edict against the Jews. Thou art the man, might Esther too trulv ha\e siid.

IV. Esther plainly charges Haman with it l^efore his face: " Here he is, let him spe ik for himself, for therefore he is invited. The adversari/ and enctny is this wicked Haman, {v. 6.) it is he that has designed our murder, and, wliicli is worse, has basely drawn tl»e king in to be fuirticefin criminis — a fjartnker of his crime, ignorantly agreeing to it."

V. Haman is soon apprehensive of his danger; he was afraid before the king and queen, and it was time for him to fear, when the queen was his pro-secijtor, the king his judge, and his own conscience a witness ;ig.iinst him; and the surprising operations of Providence against liim, th:it same morning, could not but increase his fear. Now he has little joy of his l)eing invited to the banquet of wine, but finds Irmsclf in straits, when lie thought himself fn the fulness of his sufficiency. He is cast into a net by hi^ own feet.

7. And the kinfi;, avisine; from tho banquet of wine in his wrath, 7vrnt into the palace-garden : and Haman stood up to make request for his life to Esther the queen : for he saw that tliere was evil determined atinins •lim bv the king. 8. Then the king returned

out of the palace-garden into the place of the banquet of wme; and Haman was fallen upon the bed whereon Esther was. Then said the king, Will he force the queen also before me in the house? As the word went out of the king's mouth, they covered Haman's face. 9. And Harbonah, one of the chamberlains, said before the king, Behold also, the gallows fifty cubits high, which Haman had made for Mordecai, who had spoken good for the king, standeth in the house of Haman. Then the king said, Hang him thereon. 10. So they hanged Haman on the gallows that he had prepared for ]\Iordecai. Then was the king's wrath pacified. Here,

I. The king retires in anger. He rose from the table in a great passion, and went into the palace-garden to cool himself, and to consider what was to be done, v. 7. He sent not for his seven wise counsellors who knew the times, being ashamed to con-sidt witli them about the undoing of that which he had rashly done without their knowledge or advice; but he went to walk in the garden a while, to compare in his thoughts what Esther had now infornsed him of, with what had formerly passed between him and Haman. And we may suppose him, 1, Vexed at himself, that he should be such a fool, as to doom a guiltless nation to destructit n, and his own queen among the rest, upon the base suggestions of a self-seeking man, without examining the truth of his allegations. They that do things with self-will, reflect upon them afterward with self reproach. 2. Vexed at Haman whom he had laid in his bosom, that he should be such a villain as to abuse his interest in him, to draw him to consent to so wicked a measure. When he saw himself betrayed by one he had caressed, he was full of indignation at him; yet he would say nothing, till he had taken time for sccrnd thoughts, to see whether they woiild make the matter better or worse than it first appeared, that he might proceed accordingly. W'hen we are angry, we should pause a while, before we come to any resolution, as those tliat ha\e a rule over our own spirits, and are governed by reason.

II. Haman becomes a humble petitioner to the queen for his life. He might easily perceive by the king's hasty fl\ing out of the room, that there was evil determined against, him. For the irra.'h of a king, such a king, is as the roaring of a lion, and as mrssengers of death; and now see, 1. How mean Haman looks, wlien he stands up first, and then falls down at Esther's feet, to beg she would save his life, and take all he had. They that are most haughty, insolent, and imjicrious. when they are in power and pros])evity, are commonly the most abject and poor spirited, when the wheel turns upon them. Cowards, tliey say, are most cruel, and then consciousness of their cruelty makes them the more cowardlv. 2. How great Esther looks, who of late had been neglected, and doomed to the slaughter, tanquam ovis — as a shee/i; now her sworn enemy owns that he lies at her mercy, and bees his life at her hand. Thus did G' d regard th' low estate of his handmaiden, and scatter the proud in the imagination of their hearts, Luke 1. 48, 51. Compare with this tliat promise made to the Phila-delj)hian church, (Rev. 3. 9.) I will ?nake them of the svnagoisiir of ^atan to come and to worshi/i before thy feet, and to know that I have loved thcc

ESTHER, VIII.

The day is cuining wlien tlinse that hate and persecute God's chosen ones, would gladly be be-liolden to them: Give us of your oil; Father Abraham, send Lazarus; The upright shall have dominion in the morning.

III. The king returns yet more exasperated against Ilanian. The more he tliinks of him, the worse he thinks of him, and of what he had done. It Was but lately, that every thing Haman said and did, even that which was most criminal, was taken well, and construed to his advantage; now, on the contrary, what Haman did, that was not only innocent, but a sign of repentance, is ill taken, and without colour of reason, construed to his disadvantage. He lay in terror at Esther's feet, to beg for his life; What! (says the king,) will he force the queen also before me in the house? Not that he thought he had any such intention, but, having been musing on H.dTian's design to slay the queen, and finding him in tliis posture, he takes occasion from it thus to vent his puswon against Haman, as a man that would n(;t scruple at the greatest and most impudent piece of wickedness. "He designed to slay the queen, and to slay \\&\'n.vith me in the house; will he in like manner force her? What! ra\ish her first, and then murder her? He that had a design upon her life, may well be suspected to have a design upon her chastity."

IV. Those about him were ready to be the instruments of his wrath. The courtiers that adored Haman when he was the rising sun, set themselves as much against liim now that he is a falling star, and are even glad of an occasion to i-un him down; so little sure can proud men be of the interest they think they have. 1. As soon as the king spake an angry word, they covered Haman's face, as a condemned man, not worthy any more either to see the king, or to be seen by him; they marked him for execution. Those that are hanged, commonly have their faces covered. See how ready the servants were to take the first hint of the king's mind in this matter. Turba Rom£ sequitur fortunam, ut semfier et odit damnatos — 7'he Roman fiofiulace change as the aspects of fortune do, and always oji-firess the fallen. If Haman be going down, they all cry, '• Down with him." 2. One of them that had been lately sent to Haman's house, to fetch him to the banquet, informed the king of the gallows which Haman had prepared for Mordecai, v. 9. Now th'it Mordecai is the favourite, the chamberlain applauds him; he spake good for the king, and, Haman being in disgrace, every thing is taken notice of, that might make against him, incense the king against him, and fill up the measure of his iniquity.

V. The king gives orders that he should be hanged upon his own gallows, which was done accordingly, nor was he so much as asked what he had to | say, why this judgment should not be passed u])nn him, and execution awarded. The sentence is shnrt, Ha7ig him 'thereon; and the execution speedy, So they hanged Haman on the gallows, v. 10. See here, 1. Pride brought down. He that expected e\ ery one to do him reverence, is now made an ignominious spectacle to the world, and himself sacrificed to justice, wlio disd.iined that less than a whole nation should be sacrificed to his revenge. God resists the proud; and those whom he resists, will find him irresistible. 2. Persecution punished. H inian was, upon many accounts, a wicked man, but his enmity to God's church was his most provoking crime, and for that the Gixl to whom ven;:,eance belongs, here reckons with him, and, though his plot was defeated, gives him according to the wickedness of his endeavours, Ps. 28. 4. o. Miscliief returned upon the person himself that contrived it; the wicked snared in the work

9li

of his own hands, Ps. 7. 15, 16.—9. 15, 16. Haman is justly hanged on the verv gallows he h. d Uuji.sily prepai-ed for Mordecai. If nc had not set up that gallows, perhaps the king would not ha\e tliought of ordering him to be hanged; but, if he rear a gallows for the man whom the king delights to ho-nour, the thougiit is very naturJ, that lie should be ordered to try it himself, and see how it fits him, see how he likes it. The enemies of God's church have often thus been taken in their own craftiness. In the mornmg Haman was designing himself for the robes, and Mordecai for the galh-ws; but the tables are turned; Mordecai has the crown, Haman the cross. The Lord is known by such iude-menfs See Prov. 11. 8.—21. 18. ■ J ^ >

Lastly, The satisfaction which the king had in this execution. Then was the kirig's wrath pacified, and not till then. He was as well pleased in oi der mg Haman to be hanged, as in ordering Moi-decai to be honoured. Thus shall it be done to the man whom the king delights to take vengeance on. God saith of wicked men, (Ezek. 5. 13.) / will cause my fury to rest upon them, and I will be comforted.

CHAP. VIII.

We left the plotter hanging, and are now to see what becomes of his plot. I. His plot was to raise an estate for himself; and, all his estate being confiscated for treason, is given to Esther and Mordecai, v, 1, 2. II. His plot was to ruin the Jews ; and as to that, 1. Esther earnestly intercedes for the reversing of the edict against them, V. 3 . . 6, 2. .i is, in effect, done by another edict here published, empowering the Jews to stand up in their own defence against their enemies, v. 7 . . 14. III. This occasions great joy to the Jews, and all their friends, v. 15.. 17.

1. I^N that day did the king Ahasiieriis XJ give the house of Haman, the Jews' enemy, unto Esther the queen: and Mordecai came before the king; for Esther had tokl what he was unto her. 2. And the king took off his ring, which he had taken fiom Haman, and gave it unto Mordecai. And Esther set Mordecai over the house of Haman.

It was but lately that we had Esther and Mordecai in tears and in fears, but fasting and j^raving; now let us see how to them tliere arose light m darkness.

1. Here is Esther enriched. Haman was hanged as a traitor, therefore his estate was forfeited to the crown, and the king gave it all to Estlier, in re-c< mpense for the fright that wicked man had put her into, and the vexation he had created her, v. 1. His houses and lands, goods and chattels, and all the money he had heaped up, while he was prime-minister of state, (which, we may suppose, was no little,) are given to Esther, they are all her own, added to the allowance she already had. Thus is the wealth of the sinner laid up for the Just: and the innocent divides the silver, Pro\-. 13. 22. Job 27. 17, 18. W'hat Haman would have done mischief with Esther will do good with; and estates are to be valued as they are used.

2. M'lrdecai advanced. His pompous procession, this morning, through the streets ff the city, was but a sudden flash or blaze of hnnoiir; but here we havp more durable and gainfid preferments to which he was raised, which yet the other happily made way for.

(1.) He is now owned as the queen's cousin, which, till now, though Esther had been 4 years queen, for aught that appears, the king did not

ESTHER, VIII.

know. So humble, so modest, a man was Mordecai, and so fur from being ambitious of a place at court, that he concealed his relationship to the queen, and her obligations to him as her guardian, and never made use of her interest for any advantage of his own. Who but Mordecai could have taken so little notice of so gieat an honour? But now he was brought before the king, introduced, as we may say, to kiss his hand; for now, at length, Esther had told what he was to her, not only near akin to her, but the best friend she had in the world, who took care of her when she was an orphan, and one whom slie still respected as a father. Now the king finds himself, for his wife's sake, more obliged than he thought he had been, to delight in doing honour to Mordecai. How great were the merits of that man, to whom both king and queen did, in effect, owe their lives! Being brought before the king, to him, no doubt, he bowed, and did reverence, though he would not to Haman an Amalekite.

(2.) The king makes him lord privy-seal in the room of Haman; all the trust he had reposed in him, and all the power he had given him, are here transferred to Mordecai; for the ring which he had taken from Haman, he gave to Mordecai, and made this trusty humble man as much his favourite, his confidant, and his agent, as ever that proud perfidious wretch was; a happy change he made of his bosom friends, and so, no doubt, he and his people soon found it.

(3.) The queen makes him her steward, for the management of Haman's estate, and for getting and keeping possession of it. She set Mordecai over the house of Haman. See the vanity of laying up treasure upon earth; he that heafieih up. riches know-eth not ivho shall gather them, (Ps. 39. 6.) not only whether he shall be a wise man or a fool, (Eccl. 2. 19.) but whether he shall be a friend or an enemy. With what little pleasure, nay, with what constant vexation, would Haman have looked upon his estate, if he could have foreseen that Mordecai, the man he hated above all men in the world, should have rule over all wherein he had laboured, and thought that he showed himself wise! It is our interest, therefore, to make sure those riches which will not be left behind, but will go with us to another world.

3. And Esther spake yet again before the king, and fell down at his feet, and besought him with tears to put away the mischief of Haman the Agagite, and his device that he had devised against the Jews. 4. Then the king held out the golden sceptre toward Esther. So Esther arose, and stood before the king, 5. And said, If it please the king, and if I have found favour in his sight, and the thing seem rigiit before the king, and I be pleasing in his eyes, let it be written to reverse the letters devised by Haman the son of Hammedatha the Agagite, which he wrote to destroy the .Tews which are in all the king's provinces: 6. For how can I endure to see the evil that shall come unto my people? or how can I endure to see the destruction of my kindred ? 7. Then the king Ahasuerus said unto Esther the queen, and to Mordecai the Jew, Behold, I have given Esther the house of Haman, and him they have hanged upon the gallows, because he laid

his hand upon the Jews. 8. Write ye also for the Jews, as it liketh you, in the king's name, and seal it with the king's ring: lor the writing which is written in the king's name, and sealed with the king's ring, may no man leverse. 9. Then were the king's scribes called at that time in the third month, that is, the month Sivan, on the tiiree and twentieth dai/ thereof: and it was written, according to all that JVlordecai commanded, unto the Jews, and to the lieutenants, and the deputies and rulers of the provinces which are from India unto Ethiopia, a hundred twenty and seven provinces, unto every province according to the writing thereof, and unto every people after their language, and to th% Jews according to their writing, and according to their language. 10. And he wrote in the king Ahasuerus' name, and sealed it with the king's ring; and sent letters by posts on horseback, and riders on mules, camels, aw(^ young dromedaries: 11. Wherein the king granted the Jews which were in every city to gather themselves together, and to stand for their life, to destroy, to slay, and to cause to perish, all the power of the people and province that would assault them, both little ones and women, and to take the spoil of them for a prey, 12. Upon one day, in all the provinces of king Ahasuerus, jiame-ly, upon the thirteenth day of the twelfth month, which is the month Adar. 13. The copy of the wr ing, for a commandment to be given in every province, was publisherl unto all people, and that the Jews should be ready against that day to avenge themselves on their enemies. 14. So the posts that rode upon mules and camels went out, being hastened and pressed on by the king's commandment. And the decree was given at Shushan the palace.

Haman, the chief enemy of the Jews, was hang, ed, Mordecai and Estlier, their chief friends, were sufficiently protected, but many others there were in the king's dominions, that hated the Jews and desired their ruin, and to their rage and malice all the rest of that people lay exposed; fcr tlie edict against them was still in force, in pursuance of which, their enemies would, on the day appointed, fall upon them, and they would be deemed as rebels against the king and his government, if they should offer to resist, and take up arms in their own defence. For the pre\ cnting of this,

I. The queen here makes intercession with much affection and im])ortunity. She came, a second time, uncalled, into the king's presence, {v. 3. J and was, as before, encouraged to present her petition, by the king's holding out the golden sceptre to her, V. 4. Her petition is, that the king, having put away Haman, would put away the mischief of Haman, and his device against the Jews, that that might not take place now that he was taken off. Many a man's mischief survives him, and the wick-

ESTHER, VIII.

913

edness he devised operates when he is gone. What men project and write, may, after their death, be either very profit.tble or very pernicious: it was therefore requisite, in this case, that for the defeating of Hanian's plot, they should apply themselves to the king for a fuilher act of grace; that, by another edict, he would reverse the letters devised by Haman, and which he wrote, (she does not say which the king consented to, and confirmed nuith his oivn seal, she leaves it to his own conscience to say that,) by which he took an effectual c< urse to destroy the Jews in all the king's /. rovinces,v. 5. If the king were indeed, as he seemed to be, troubled that such a decree was made, he could not do less than revoke it. For what is repentance, but undoing, to *h€ utmost of our power, what we have done amiss?

1. This petition Esther presents with much affection. She fell down at the king's feet, and besought him with tears; {v. .3.) every tear as precious as aiiy of the pearls with which she was adorned. It was time to be earnest, when the church of God lay at stake. Let none be so great as to be unwilling to stoop, none so merry as to be unwilling to weep, when thereby they may do any service to God s church and people. Esther, though safe herself, fell down and begged with tears for the deliverance of her people.

2. She expressed it with great submission, and a profound deference to the king and his wisdom and will, (v. 5.) If it filease the king, and if I have found favour in his sight; and again, " If the thing itself seem right and reasonable before the king, and it I that ask it, be /ileasing in his eyes, let the decree be reversed:" even then when we have the utmost reason and justice on our side, and have the clearest cause to plead, yet it becomes us to speak to our superiors with humility and modesty, and all possible expressions of respect, and not to talk like demandants, when we are supplicants. There is nothing lost by decency and good breeding. As soft answers turn away wrath, so soft askings obtain favour.

3. She enforces her petition with a pathetic plea. '^For how can I endure to see the evil that shall tome ufion my fieofile? Little comfort can I have of my own life, if I cannot prevail for their's: as good share in the evil myself as see it come upon them, for how can J endure to see the destruction of my kindred, that are dear to me?" Esther, a queen, owns her poor kindred, and speaks of them with a very tender concern. Now it was, that she mingled her tears with words, that she wefit and made sufifilication; we read of no tears when she begged for her own life, but now that she was sure of that, she wept for her people. Tears of pity and tenderness are the most Christ-like. They that are truly concerned for the public, would rather die in the last ditch, than live to see the desolations of the church of God, and the ruin of their country. Tender spirits cannot bear to think of the destruction of their people and kindred, and therefore dare not omit any opportunity of giving them lelief.

II. The king here takes a course for the preventing of the mischief that Haman had designed.

1. The king knew, and informed the cjueen, that, according to the constitution of the Persian government, the former edict could not be revoked, v. 8. What is written in the king's name, and sealed with the king's ring, may not, under any pretence whatsoever, be reversed. This was a fundamental article of their magna charta, that no law or decree, when once it had passed the royal assent, could be repealed or recalled, no judgment vacated,no attainder reversed; (Dan. 6. 15.) this is so far from bespeaking the wisdom and honour of the Medes and Persians, that really it bespeaks their pride and follv, and, consequently, their shame. It is ridiru-VOL. II.—5 Z

lous in itself for any man, or company of men, tn pretend to such an infallibility of wisdom, as to foresee all the consequences cf what they decree; and therefore it is unjust, and injurious to mankind, to claim such a supremacy of power, as to make their decrees irrevocable, whether the consequences prove good or bad. 'This savours of that old presumption which ruined us all, fVe will be as gods. Much more prudent is that proviso of our constitution, that no law can, by any words or sanctions whatsoever, be made unrepealable, any more than any estate unalienable. Cujus est instruere, ejus est destruere — The right lo enact im/iiies a right to refieal. It is God's prerogati\ e not to repent, and to say what can never be altered or unsaid.

2. Yet he found an expedient to undo the device of Haman, and defeat his design, by signing and publishing another decree, to authorize the Jews to stand upon their own defence, vim vi refiellere, et invasorem occidere — to oppose force to force, and destroy the assailant. This would be their effectual security. The king shows them that he had done enough already to convince them that he had a concern for the Jewish nation, for he had ordered his favourite to be hanged, because he laid his hand ufion the Jews, v. 7. He would therefoi e do the utmost he could, to protect them; and leaves it as fully with Esther and Mordecai to use his name and power for their deliverance, as, before, he had left it with Haman to use his name and power for their destruction; Ji rite for the Jews as it liketh you, {v. 8.) saving only the honour of our constitutirn. Let the mischief be put away as effectually as mpy be without reversing the letters."

The secretaries of state were ordered to attend, to draw up this edict on the 23d day of the 3d month, {v. 9.) about 2 months after the promulgation <f the former, but 9 months before the time set for its execution: it was to be drawn up and published in the respective languages of all the provinces. Sliall the subjects of an earthly prince have his decrees in a language they understand? And shall God's oracles and laws be locked up from his servants in an unknown tongue? It was to be directed to the proper officers of everv province, both to the justices of peace and to the deputy-lieutenants. It wr.s to be carefully dispersed throughout all the king's dominions, and true copies sent by expresses to all the provinces.

The purport of this decree was, to commis^iji the Jews, upon the day which was appointedTor their destruction, to draw together in a bod/ for their own defence. And, (1.) To stand for their life, that, whoever assaulted them, it might be at their peril. (2.) They might not only act defensively, but might destroy, and slay, and cause to perish, all the power of the people that would assault them, men, women, and children;{v. 11.) and thus to avenge themselves on their enemies, (v. 13.) and if they pleased, to enrich themselves by their enemies, for thev were empowered to take the spoil of them for a prey. Now, [1.] This showed his kindness to the Jews, and sufficiently provided for their safety; for the latter decree would be looked upon as an implicit re\ocation of the former, though not in expression. *But, [2.] It shows the absurdity of that branch of tlieir constitution, that none of the king's edicts might be repealed; for it laid the king here under a necessity of enacting a civil war in his own dominions, between the Jews and their enemies, so that both sides took up arms by his authority, and vet against his nuthority. No better could, come of men's pretending to be wise above what is given them. Great expedition was used in dispersing this decree; the kine: himself being in pain, lest it should come too late, and any mischief should be dene to t!;c Jews by \ iitue of the

ESTHER, IX.

former decree, before the notice of this ani\ ed. It was therefore by the king's commandment, as well as Mordecai's, that the messengers were hastened and presj^d on, {v. 14.) and had swift beasts provided them, V. 10. It was not a time to trifle, when so many lives were in danger.

15. And Mordecai went out from the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a garment of fine linen and purple: and the city of Shushan rejoiced and was glad. 16. The Jews had light, and gladness, and joy, and honour. 17. And in every province, and in every city, whithersoever the king's commandment and his decree came, the Jews had joy and gladness, a feast and a good day. And many of the people of the land became Jews; for the fear of the Jews fell upon them.

It was but a few days ago, that we had Mordecai in sackcloth, and all the Jews in sorrow; but here Is a blessed change, Mordecai in purple, and all the Jews in joy. See Ps. 30. 5, 11, 12.

1. Mordecai in purple, v. 15. Having obtained an order for the relief of all the Jews, he was easy, he parted witli his mourning weeds, and put on the royal apparel which e'.ther belonged to his place, or which the king appointed him as a favourite. His robes were rich, blue and white, of fine linen and purple; so was his coronet, it was of gold. These are things not worth taking notice of, but as they were marks of the king's favour, and ihat the fruit of God's favour to his clmrch. It is well with a land, when the ensigns of dignity are made the ornaments of serious piety. The city of Shushan was sensible of its advantage in the preferment of Mordecai, and therefore ri-joiced and was glad, not only pleased, in general, with the advancement of virtue, but promising itself, in particular, better times, now that so good a man was intrusted with power. Human was hanged; and when the wicked perish, there is shouting: (Prov. 11. 10.) Mordecai was-preferred; and when the righteous are in au-th(Mty, the fieofile rejoice.

9iikt\\e. Jews in joy, xu 16, 17. The Jews, who, a wh^e ago, were under a dark cloud, dejected and disgraced, now had light and gladness, joy and honour, a feast and a good day; if they had not been threatened and m distress, they had not had occasion for this extraordinary joy. Therefore are God's people sometimes made to sow in tears, that they may reafi in so much the xnnvtjoy. The suddenness and strangeness of the turn of affairs in their favour, added much to their joy; they were like them that dream; then was their mouth Jilled ■with laughter, Ps. 126. 1, 2.

One good effect of this deliverance, was, that many of the /ipo/ile of the land, that were consider-:vte, sober, and well inclined, became Jews, were proselyted to the Jewish religion, renounced idolatry, and worshipped the true God only. Haman thought to extirpate the Jews, but it proves, in the issue, that their numbers are greatly increased and many added to the church. • Observe, When the Jews had joy and gladness, then majiy of the people of the land became Jews; the holy cheerfulness of those that profess religion, is a great ornament to their profession, and will invite and encourage others to be religious. The reason here given why so manv became Jews at this time is, because the jear of the Jews fell upon them. When they observed how wonderfully Divine Providence had

owned them, and wrougnt for them in this cfiticl juncture, (1.) They thought them great, and those happy that were among them; ana therefore they came over to them, as was foretold, (Zech. 8. 23.'j lie will go with you, for we have heard, we have seen, that God is with you, the Shield of your help, and the Svjord of your excellency, Deut. 33. 29. When the church prospers, it is smiled upon, many will come in to it, that will be shy of it when it is in trouble. (2.) They thought them formidable, and those miserable that were against them. They plainly saw in Haman's fate, that if any offered injury to the Jews, it was at their peril; and therefore, for their own security, they joined themselves to them. It is folly to think of contending with the God of Israel, and therefore it is wisdom to think of submitting to him.

CHAP. IX.

We left two royal edicts in force, both given at the court of Shushan, one bearing date the 13th day of the 1st month, appointing, that, on the 13th day of the 12th month then next ensuing, all the Jews should be killed; another bearing date the 23d day'of the 3d month, empowering the Jews, on the day appointed for their slaughter, to draw the sword in their own defence, and make their part good against their enemies as well as they could. Great expectation there was, no doubt, of this day, and the issue of it. The Jews' cause was to be tried by battle, and the day fixed for the combat by authority. Their enemies resolved not to lose the advantages Eriven them by the first edict, in hopes to overpower them by numbers; the Jews relied on the goodness of their God, and justice of their cause, and resolved to make their utmostefibrts against their enemies. The day comes, at length; and here we are told, 1. What a glorious day it was that year, to the Jews, and the two days following; a day of victory and triumph, both in the city of Shushan, and in all the rest of the king's provinces, v 1 .. 19. II. What a memorable day it was made to pos terity, by an annual feast, in commemoration of this great deliverance, called the feast ofPurim, v. 20.. 32.

1. I^TO^^ in the twelfth month, that is Jl^ the month Adar, on the thirteenth day of the same, when the king's commandment and his decree drew near to be put in execution, in the day that the enemies of the Jews hoped to have power over them, (though it was turned to the contrary, that the Jews had rule over them that hated them,) 2. The Jews gathered themselves together in their cities, throughout all the provinces of the king Ahasuerus, to lay hand on such as sought their hurt; and no man could withstand them; for the fear of them fell upon all people. 3. And all the rulers of the provinces, and the lieutenants^, and the deputies, and officers of the king, helped the Jews; because the fear of Mordecai fell upon them. 4. For Mordecai was great in the king's house, and his fame went out throughout all the provinces: for this man Mordecai waxed greater and greater. 5. Thus the Jews smote all their enemies with the stroke of the sword, and slaughter, and destruction, and did what they would unto those that hated them. 6. And in Shushan the palace the Jews slew and destroyed five hundred men, 7. And Parshandatha, and Dalphon, and Aspatha, 8. And Poratha, and Adalia, and Aridatha,

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0. And Parmashta, and Aiisai, and Aridai, and Vajezatha, 10. The ten sons of Ha-man, the son of Hammedatha, the enemy of the Jews, slew they; but on the spoil laid they not their hand. 11. On that day the number of those that were slain in Shushan the palace was brought before the king. 12. And the king said unto Esther the queen. The Jews have slain and destroyed five hundred men in Shushan the palace, and the ten sons of Haman; what have they done in the rest of the king's provinces! Now what is thy petition? and it shall be gr.ant-ed thee; or what is thy request further? and it shall be done. 13. Then said Esther, If it please the king, let it be granted to the Jews which are in Shushan to do tomorrow also according unto this day's decree, and let Haman's ten sons be hanged upon the gallows. 14. And the king commanded it so to be done; and the decree was given at Shushan; and they hanged Haraan's ten sons. 15. For the Jews that ?iiere in Shushan gathered themselves together on the fourteenth day also of the month Adar, and slew ttiree hundred men at Shushan; but on the prey they laid not their hand. 16. But the other Jews that loere in the king's provinces gathered themselves together, and stood for their lives, and had rest from their enemies, and slew of their foes seventy and five thousand (but they laid not tiieir hands on the prey) 17. On the thirteenth day of the month Adar: and on the fourteenth day of the same rested they, and made it a day of feasting and gladness. 18. But the Jews that icere at Shushan assembled together on the thirteenth day thereof, and on the fourteenth thereof; and on the fifteenth doT/ of the same they rested, and made it a day of feasting and gladness. 191. Therefore the Jews of the villages, that dwelt in the unwalled towns, made the fourteenth day of the month Adar a day of gladness and feasting, and a good day, and of sending portions one to another.

We have here a decisive battle fought between the Jews and their enemies, in which the Jews were victorious Neither side was surprised, for both had notice of it long enough before, so that it was a fair trial of skill between them. Nor could either side call the other rebels, for they were both supported by the royal authority.

I. The enemies of the Jews were the aggressors. They hoped, notwithstanding .the latter edict, (o have flower over them, by virtue of the former, (t'. 1.) and made assaults upon them accordingly: tliey formed themselves into bodies, and joined in confederacy against them, to seek their hurt, v. 2. The Chaldee paraphrase says, that none appeared against the Jews but Amalekites only, who were, infatuated, and had their hearts hardened, as Pharaoh's against Israel, to take up arms to their own destruction.

Some had such an inveterate implacable niulicc against the Jews, that Haman's fall and Mcirdecai's advancement, instead of convincing them, did but exasperate them, and make them more iHitrageous and resolute to cut all their throats.' The sons of Haman, paiticularly, vowed to avenge their father's death, and pursue his designs, whicii they rali noble and brave, whatever hazards they run; and a strong party they had formed both in Shushan and in the provinces, in order hereunto. Fight they would, though they plainly saw Providence fight against them; and thus they were infatuated to their own destruction. If they would have sitten still, and attempted nothing against the people of God, not a hair of their head had fallen to the ground; but they cannot persuade themselves to do that, they must be meddling, though it \)vo\ e to their own ruin; and roll a burthensome stone, which will return upon them.

II. But the Jews were the conquerors. That very day, when the king's deciee for their destruction was to be put into execution, and which the enemies thought would have been their day, proved God's day; (Ps. 37. 13.) it was turned to the contrary of what was expected, and the Jews had ruie over them that hated ihem, v. 1. We are here told,

1. Wliat the Jews did for themselves; {v. 2.) they gathered themselves- together in their cities, embodied, and stood upon their defence, offering violence to none, but bidding defiance to all. If they had not had an edict to wari-ant them, they durst not have dohe it, but, being so supported, they strove lawfully. Had they acted separately, each family apart, they had been an easy prey to their enemies, but acting in concert, and gathering together in tlieir cities, tliey strengthened one another, and durst face their enemies. Fis unita fortior — Forces act most fWiVerfullij when combined. Those that write of the state f>f the Jews at this day, give this as the le son why, tliough they are very numerous in many parts, and rich, they are yet so despicable, because they are generally so selfish, that they cannot incorporate; indeed, being under the curse of dispersion, tliey cannot unite, nor (as here) gather together, for if they could, they might with their numbers and wealth threaten the most potent states.

2. What the rulers of the provinces did for theip, under the influence of Mordecai. All the officers of the king, who, by the bloody edict, were ordered to he)]) forward their destruction, {ch. 3. 12, 13.) conformed themselves to the latter edict, (which, being an estopel against an estopel,* had set the matter at large, and left them at liberty to observe which they pleased,) and heljud the Jews, which turned the scale on their side, v. 3. The provinces would generally do as the rulers of the provinces inclined, and thcrefire their favouring of the Jews would greatly further them. But why did they help them? Not because they had any kindness for them, but because the fear of Mordecai fell ufion them, he having manifestly the countenance both of God and the king. They all saw it their interest to help Mordecai's friends, because he was not only great in the king's house, and caressed by the courtiers, (as many are who have no intrinsic worth to support their reputation,) but his fame for wisdom and virtue went out from thence throughout all the provinces, in all places he was spoken of as a great man; he was looked upon also as a thriving man, and one that waxed greater and greater; (i 4.) and therefore, for fear of him, all the king's officers helped the Jews. Great men may, bv their influence, do a great deal of good; many that fear not God, will s'tand in awe of them.

3. What God did for them; he struck all fitofde with a. fear of them, {v. 2.) as the Canaanites went

* An act barring legal process.

yl6

ESTHER, IX.

made afraid of Israel, (Josh. 2. 9.-5. 1.) so that though they had so much hardiness as to assault them, yet they had not courage to prosecute the assault. Their hearts failed them when they came to engage, and none of the men of might could find their hands.

4. What execution they did hereupon; 720 man could withstand them, {v. 2.) bntthiy didivhat they would, to those that hated them, v. 5. So strangely were the Jews strengthened and animated, and their enemies weakened and dispirited, that none of those who had marked themselves for their destruction, escaped, but they smote them vjith the stroke of the sxvord. Particularly,

(1.) On the 13th day of the month Adar, they slew in the citv of Shushan 500 men, {v. 6.) and the ten sons of Haman, v. 10. The Jews, when, on the feast of Purim, they read this book of Esther, oblige themselves to read the names of Haman's ten sons all in one breath, without any pause, because they say that they were all killed together, and all gave up the ghost just in the same moment. Buxt. Synaff. Jud. c. 24. The Chaldee paraphrase says, that when these ten were slain, Zeresh, with seventy more of his children, escaped, and afterward begged their bread from door to door.

(2.) On the 14th day they slew in Shushan 300 more, who had escaped the sword on the former day of execution, v. 15. Tliis Esther obtained leave of the king for them to do, for the greater terror of their enemies, and the utter crushing of that malignant party of men. The king had taken account of the numbers that were put to the sword the first day, {v. 11.) and told Esther, {v. 12.) and asked her what more she desired. " Nothing," says she, " but commission to do such another day's work." Esther surely was none of the blood-thirsty, none of those that delight in slaughter, but she had some very good reasons that moved her to make this request. She also desired that the dead bodies of Haman's ten sons might be hanged up on the gallows on which their father was har,ged, for the greater disgrace of the family, and terror of the party; (y. 13.) and it was done accordingly; (y. 14.) it is supposed that they were hanged in chains, and left hanging for some time. . (3.) The Jews in the country kept to their orders, and slew no more of their enemies than what were slain the 13th day, which were in all, among all the provinces, 75,000, v. 16. If all these were Amale-kites, (as the Jews say,) surely now it was that the remembrance of Amalek was utterly put out, Exod. 17. 14. However, that which justifies them in the execution of so many, is, that they did it in their own just and necessary defence; they stood for their lives, authorized to do so by the law of selt-preser-vation, as well as by the king's decree.

(4.) In these several executions, it is taken notice of, that on the prey they laid not their hand, v. 10, 15, 16. The king's commission had warranted them to take the sfioil of their enemies for a prey, {ch. 8. 11.) and a fair opportunity they had of enriching themselves with it; if Haman's party had prevailed, no doubt, they would have made use of their authority to seize the goods and estates of the Jews, ch. 3. 13. But the Jews would not do so by them, [1.] That they might, to the honour of their religion, evidence a holy and generous contempt of worldly wealth, in imitation of their father Abraham, who scorned to enrich himself with the spoils ot Sodom. [2.] That they might make it to appear that they aimed at nothing but their own preservation, and used their interest at court for the saving <if their lives, not for the raising of their estates. [".] Their commission empowered them to destroy the families of their enemies, even the little ones, ana the tvomen, ch. 8. 11. But their humanity for-

bade them to do that,-though that was desigj.ed against them; they slew none but those they found in arms; and therefore they did not take the spoil, but left it to the women ana little ones whom they spared, for their subsistence; otherwise as good slay them as starve them, take away their lives, as take away their livelihoods. Herein they acted with a consideration and compassion w«ll worthy imitation. 5. What a satisfaction they had in their deliverance; the Jews in the country cleared themselves of their enemies on the 13th day of the month, and they rested on the 14th day, {v, 17.) and made that a thanksgiving-day, v. 19. The Jews in Shushan, the royal city, took two days for their military execution, so that they rested on the 15th day, and made that their thanksgiving-day, v. 18. Both of them celebrated their festival the veiy day after they had finished their work, and gained their point. When we have received signal mercies from God, we ought to be quick and speedy in making our thankful returns to him, while the mercy is fresh, and the impressions of it are most sensible.

20. And Mordecai wrote these things, and sent letters unto all the Jews that were in all the provinces of the king Ahasuerus, both nigh and far, 21. To stablish this among them, that they should keep the fourteenth day of the month Adar, and the fifteenth day of the same yearly, 22. As the days wherein the Jews rested from their enemies, and the month which was turned unto them from sorrow to joy, and from mourning into a good day; that they should make them days of feasting and joy, and of sending portions one to another, and gifts lo the poor. 23. And the Jews undertook to do as they had begun, and as Mordecai had written unto them; 24. Because Haman the son of Hammedatha the Agagite, the enemy of all the Jews, had devised against the Jews to destroy them, and had cast Pur (that is, the lot) to consume them, and to destroy them: 25. But when Esther came before the king, he commanded by letters, that his*wicked device, wliich he devised against the Jews, should return upon his own head, and that he and his sons should be hanged on the gallows. 26. Wherefore they called these days Purim, after the name of Pur: therefore, for all the words of this letter, and of that which they had seen concerning this matter, and which had come unto them, 27. The Jews ordained, and took upon them, and upon their seed, and upon all such as joined themselves unto them, so as it should not fail, that they would keep these two days according t(> their writing, and according to their nppn'nil-ed time, every year; 28. And thai xhv^v, days should he remembered and kept throughout (nery generation, every family, every province, and every city; and that these days of Purim should not fail from among the Jews, nor the memorial of them

ESTHER, IX.

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perish from their seed. 29. Then Esther the queen, the daughter of Abihail, and Mordecai the Jew, wrote with all authority, to confirm this second letter of Purim. 30. And he sent the letters unto all the Jews, to the hundred twenty and seven provinces of the kingdom of Ahasuerus, with words of peace and truth, 31. To confirm these days of Purim in their times appointed, according as Mordecai the Jew and Esther the queen had enjoined them, and as they had decreed for themselves, and for their seed, the matters of the fastings and their cry. 32. And the decrefe of Esther confirmed these matters of Purim; and it was written in the book.

We may well.imagine how much affected Mordecai and Esther were with the triumphs of the Jews over their enemies, and how they saw the issue of that decisive day, with a satisfaction proportionable to the care and concern with which they expected it. How were their hearts enlarged with joy in God and his salvation, and what new songs of praise were put into their mouths! But here we are told what course they took, to spread the knowledge of it among their people, and to perpetuate the remembrance of it to posterity, for the honour of God, and the encouragement of his people to trust in him at all times.

I. The history was written, and copies of it were dispersed among all the Jews in all the provinces of the empire, both niph and far, v. 20. They all knew something of the story, being nearly concerned in it—were by the first edict made sensible of their danger, and by the second of their deliverance; but how this amazing turn was given, they could not tell, Mordecai therefore wrote these things. And if this book be the same that he wrote, as many think it is, I cannot but observe what a difference there is between Mordecai's style and Nejiemiah's; Nehemiah, at every tuj-n, takes notice of Divine Providence and the good hand of his God upon him, which is very proper to stir up devout affections in the minds of his readers; but Mordecai never so much as mentions the name of God in the whole story. Nehemiah wrote his book at Jerusalem, where religion was in fashion, and an air of it appeared in men's common conversation; Mordecai wrote his at Shushan the palace, where policy reigned more than piety, and he wrote according to the genius of the place. Even those that have the root of the matter in them, are apt to lose the savour of religion, and let their leaf wither, when they converse wholly with those that have little religion. Commend me to Nehemiah's way of writing, that I would imitate; and yet learn from Mordecai's, that men may be truly devout, though they do not abound in the shows and expressions of devotion, and therefore that we must not judge or despise our brethren. But because there is so little of the language of Canaan in this book, many think it was not written by Mordecai, but was an extract out of the journals of the kings of Persia, giving an account of the matter of fact, which the Jews themselves knew how to comment upon.

II. A festival was instituted, to be observed yearly from generation to generation by the Jews, m remembrance of this wonderful work which God wrought for them; that the children which should be born, might know it, and declare it to their children, that they might set their hope in God, Ps. 78. 6, 7 It would be for the honour of God as ,

the Protector of his people, and the honour of Israel as the care of Heaven, a confirmation of the fidelity of God's covenant, an invitation to strangers to come into the bonds of it, and an encouragement to God's own people cheerfully to depend upon him, his wisdom, power, and goodness, in the greatest straits. Posterity would reap the benefit of this deliverance, and therefore dught to celebrate the memorial of it. Now concerning this festival we are here told,

1. When it was observed; every year on the 14th and 15th day of the 12th month, just a month before the passover, v. 21. Thus the first month and the last mohth of the year kept in remembrance the months that were past, even the days when God preserved them. They kept two days together as thanksgiving-days, and did not think that too much to spend in praising God. Let us not be niggardly in our returns of praise to him, who bestows his favours so liberally upon us. Observe, They did not keep the day when they fought, but the day when they rested; on the 14th day the country Jews rested, and on the 15th those in Shushan, and both those they kept. The sabbath was appointed not on the day that God finished his work, but on the day that he rested from it. The modern Jews observe the 13th day, the day appointed for their destruction, as a fasting-day, grounding it on v. 31, the matters of the fastings and their cry. But that refers to what was in the day of their distress, (ch. 4. 3, 16.) which was not to be continued, when*God had turned their fasts into joy and gladness, Zech. 8. 19.

2. How it was called; The feast of Purim, (v. 26.) from Pur, a Persian word, which signifies a lot, because Haman had by lot determined this to be the time of the Jews' destruction, while the Lord, at whose disposal the lot is, had determined it to be the time of their triumph. The name of this festival would remind them of the sovereign dominion of the God of Israel, who served his own puiposes by the foolish superstitions of the heathen, and outwitted the monthly firognosticators in their own craft, (Isa. 47. 13.) frustrating the tokens of the liars, and making the diviners mad, Isa. 44. 25, 26.

3. By whom it was instituted and enacted; it was not a divine institution, and therefore it is not called a holy day, but a human appointment, by which it . was made a good day, v. 19, 22. (1.) The Jews ordained it, and took it upOn themselves; {v. 27.) \oluntarily undertook to do as they had begun, v. 23. They obliged themselves to it by common consent. (2.) Mordecai and Esther confirmed their resolve, that it might be the more binding to posterity, and might come well recommended by those great names. They wrote, [1.] With all authority; {v. 29.) as well they might, Esther being queen, and Mordecai prime minister of state. It is well when those who are in authority, use it to authorize that which is good. [2.] With words of peace and truth; though they wrote with authority, they wrote with tenderness; not imperious, not imposing, but in such language as the council at Jerusalem use in their decree, (Acts 15. 29.) "If ye do so and so, ye shall do well, Fare ye well." Such was the style of these letters, or such the salutation or valediction of them. Peace and truth be with you.

4. By whom it was to be observed; by all the Jews and by their seed, and by all such as joined themselves to them, v. 27. The observation of this feast was to be both universal and perpetual; the proselytes must observe it, in token of their sincere affection to the Jewish nation, and their having united interests with them. A concurrence in joys and praises is one branch of the communion of samts.

ESTHER, X.

of the great things God had done for his church, might never fierish from their seed, v. 28. God does not work wonders for a day, but to be had in «5verlasting remembrance. What he doeth, shall be for ever, and therefore should for ever be had in "mind, Eccl. 3. 14. In this affair, they would remember, (1.) Haman's bad practices against the church, to his peiipetual reproach, {v. 24.) Because he had devised against the Jews to destroy them. Let this be kept m mind, that God's people may never be secure, while they have such malicious enemies, on whom they ought to have a jealous eye; their enemies aim at no less than their destruction, on God therefore let them depend for salvation. (2.) Esther's good services to the church, to her immortal honour. When Esther, in peril of her life, came before the king, he repealed the edict, V. 25. This also must be remembered, that, wherever this feast should be kept, and this history read in explication of it, this which she did, might be told for a memorial of her. Good deeds, done for the Israel of God, ought to be remembered, for the encouragement of.others to do the like. God will not forget them, and therefore we must not. (3.) Their own prayers, and the answers given to them, {v. 31.) the matters of the fastings and their cry. The more cries we have offered up in our trouble, and the more prayers for deliverance, the more we are obliged to be thankful to God for deliverance. Call upon me in the time of trouble, and then offer to God thanksgiving.

6. How it was to be observed. And of this let us see,

(1.) What was here enjoined, which was very good; that they should make it, [1.] A day of cheerfulness, a day of feasting and joy; (v. 22.) a feast was made for laughter, Y^ccl. 10. 19. When God gives us cause to rejoice, why should we not express our joy? [2.] A day of generosity; sending fiortions one to another in token of their plea.-santness and mutual respect, and their being knit by this and other public common dangers and deliverances so much the closer to each other in love. Friends have their goods in common. [3.] A day of charity; sending gifts to the fioor. It is not to our kinsmen, and rich neighbours only, that we are to send tokens, but to the poor and the maimed, Luke 14. 12, 13. They that have received mercy, must, in token of their gratitude, show mercy; and there never wants occasion, for the poor we have always with us. Thanksgiving and almsgiving should go together, that when we are rejoicing and blessing God, the heart of the poor may rejoice with us, and their loins may bless us.

(2.) What was added to this, which was much better. They always, at the feast, read the whole story over in the synagogue, each day, and put up three prayers to God; in the first of which, they praise God for counting them worthy to attend this divine service; in the second, they praise him for the miraculous preservation of their ancestors; in the third, they praise him, that they have lived to observe another festival in memory of it. So Bishop Patrick.

(3.) What it is since degenerated to, which is much worse. Their own writers own that this feast is commonly celebrated among them with gluttonv and drunkenness, and excess of riot. Their Talmud says expressly that, in the feast of Purim, a man should drink till he knows not the difference between. Cursed be Human, and. Blessed be Mordecai. See what the corrupt and wicked nature of man often brings that to, which was at first well intended; here is a religious feast turned into a carnival, a perfect revel; as wakes among us Nothing more purifies the heart, and adorns religion, than holy joy; nothing more pollutes the

heart, and reproaches religion, than carnal mirth and sensual pleasure. Corru/itio optimi est pessi-ma — miat is best, when corrupted, becomes the worst.

CHAP X.

This is but a part of a chapter; the rest of it, beginning at V. 4. with six chapters more, beins found only in the Greek, is rejected as apocryphal. In these three verses, we have only some short hints, I. Concerning Ahasue-rus in the throne, what a mighty prince he was, v. 1, 2. II. Concerning Mordecai his favourite, what a distinguished blessing he was to his people, v. 3.

1. A ND the king Ahasuerus la id a tribute jlJl upon the land, and uyon the isles of the sea. 2. And all the acts of his power, and of his cftight, and the declaration of the greatness of Mordecai, whereunto the king advanced him, are they not written in the book of the Chronicles of the kings of Media and Persia ? 3. For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren, seeking the wealth of his people, and speaking peace to. all his seed.

We are here told,

I. How great and powerful king Ahasuerus was.

He had a vast dominion, both in the continent and among the islands, from which he raised a vast revenue. Beside the usual customs which the kings of Persia exacted, (Ezra 4. 13.) he laid an additional tribute upon his subjects, to serve for some great occasion he had for money; {v. 1.) The king laid a tribute. Happy is our island, that pays no tribute but what is laid upon it by its representatives, and those of its own choosing, and is not squeezed or oppressed by an arbitrary power, as some of the neighbouring nations are. Beside this instance of the grandeur of Ahasuerus, many more might be given, that were acts of his power and his might, but they are not thought fit to be recorded here in the sacred story, which is confined to the Jews, and relates the affairs of other nations only as they fell in with their affairs, but they are written in the Persian chronicle, {x\ 2.) which are long since lost and buried in obli\ ion, while the sacred || writings live, live in honour, and will live, till time shall be no more. When the kingdom of men, monarchs and their monarchies, are destroyed, and their memorial is perished with them, (Ps. 9. 6.) the kingdom of God among men, and the records of that kingdom, shall remain, and be as the days of heaven, Dan. 2. 44.

il. How great and good Mordecai was. 1. He was great; and it does one good to see virtue and piety thus in honour. (1.) He was great with the king; next to him., as one he most delighted and confided in. Long had Mordecai sitten contentedly in the king's gate, and now, at length, he is advanced to the head of his council-board. Men of'merit may, for a time, seem buried alive, but often, by some means or other, they are discovered and preferred at last. The declaration of the greatness to which the king advanced Mordecai, was written in -the chronicles of the kingdom., as very memorable, and contributing to the great achievements of the king. He never did such acts of power, as he did when Mordecai was at his right hand. (2.) He was great among the Jews; {v. 3.) not only great above Xhem, more hi nrurablc than any of them, but great with them, dear to them, familiar with them, and much respected by them. So far were they from envying his prefer-

ment, that they rejoiced in it, and added to it, by giving him a commanding interest among them, and submitting all their affairs to his direction.

2. He was good, very good, for he did good; that made him truly great, and then his greatness gave him an opportunity of doing so much the more good. Wtien the king advanced him, (1.) He did not disown his people the Jews, nor was he ashamed of his relation to them, though they were strangers and captives, dispersed and despised. Still he wrote himself Mordecai the Jew, and therefore, no doubt, adhered to the Jews' religion, by the observances of which he distinguished himself, and yet it was no hinderance to his preferment, nor looked upon as a blemish to him. (2.) He did not seek his own wealth, and the raising of an estate for himself and his family, which is the chief thing most aim at, when they get into great places at court, but he consulted the welfare of his people, and made it his business to advance that. His power, his wealth, and all his interest in the king and queen, he improved for the public good. (3.) He not only did good, but he did it in a humble

ESTHtjR, X.. 919

condescending way, was easy of access, courteous and affable in his behaviour, and spake peace to all that made their application to him. Doing good works is the best and chief thing expected from those that have wealth and power; but giving good words is also commendable, and makes the good deed the more acceptable. (4.) He did not side with any one party of his people against another, nor make some his favourites, while the rest were neglected and crushed; but, -whatever differences there were among them, he was a common father to tl^em all, recommended himself to the multitude of his brethren, not despising the crowd, and spake peace to att their seed, without -distinction. Thus making himself acceptable by humility and beneficence, he was universally accepted, and gained the good word of all his brethren. Thanks be to God, such a government as this, we are blessed with, which seeks the -welfare of our fieofile, sfieaking peace to all their seed. God continue it long, very long! And grant us, under the happy protection and influence of it, to live quiet and peaceable livea in godliness, honesty, and charity.

END OF THE SECOND VOLUME*

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